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Numbers 27:18 Young's Literal Translation (YLT)

18 And Jehovah saith unto Moses, `Take to thee Joshua son of Nun, a man in whom `is' the Spirit, and thou hast laid thine hand upon him,

Cross Reference

Deuteronomy 34:9 YLT

And Joshua son of Nun is full of the spirit of wisdom, for Moses had laid his hands upon him, and the sons of Israel hearken unto him, and do as Jehovah commanded Moses.

Numbers 27:23 YLT

and layeth his hands upon him, and chargeth him, as Jehovah hath spoken by the hand of Moses.

Genesis 41:38 YLT

and Pharaoh saith unto his servants, `Do we find like this, a man in whom the spirit of God `is'?'

Judges 3:10 YLT

and the Spirit of Jehovah is upon him, and he judgeth Israel, and goeth out to battle, and Jehovah giveth unto his hand Chushan-Rishathaim king of Aram, and strong is his hand against Chushan-Rishathaim;

Acts 19:6 YLT

and Paul having laid on them `his' hands, the Holy Spirit came upon them, they were speaking also with tongues, and prophesying,

Daniel 5:14 YLT

And I have heard of thee, that the spirit of the gods `is' in thee, and light, and understanding, and excellent wisdom have been found in thee.

Acts 6:6 YLT

whom they did set before the apostles, and they, having prayed, laid on them `their' hands.

Hebrews 6:2 YLT

of the teaching of baptisms, of laying on also of hands, of rising again also of the dead, and of judgment age-during,

1 Timothy 5:22 YLT

Be laying hands quickly on no one, nor be having fellowship with sins of others; be keeping thyself pure;

1 Timothy 4:14 YLT

be not careless of the gift in thee, that was given thee through prophecy, with laying on of the hands of the eldership;

1 Corinthians 12:4-11 YLT

And there are diversities of gifts, and the same Spirit; and there are diversities of ministrations, and the same Lord; and there are diversities of workings, and it is the same God -- who is working the all in all. And to each hath been given the manifestation of the Spirit for profit; for to one through the Spirit hath been given a word of wisdom, and to another a word of knowledge, according to the same Spirit; and to another faith in the same Spirit, and to another gifts of healings in the same Spirit; and to another in-workings of mighty deeds; and to another prophecy; and to another discernings of spirits; and to another `divers' kinds of tongues; and to another interpretation of tongues: and all these doth work the one and the same Spirit, dividing to each severally as he intendeth.

Acts 13:3 YLT

then having fasted, and having prayed, and having laid the hands on them, they sent `them' away.

Acts 8:15-19 YLT

who having come down did pray concerning them, that they may receive the Holy Spirit, -- for as yet he was fallen upon none of them, and only they have been baptized -- to the name of the Lord Jesus; then were they laying hands on them, and they received the Holy Spirit. And Simon, having beheld that through the laying on of the hands of the apostles, the Holy Spirit is given, brought before them money, saying, `Give also to me this authority, that on whomsoever I may lay the hands, he may receive the Holy Spirit.'

Exodus 17:9 YLT

and Moses saith unto Joshua, `Choose for us men, and go out, fight with Amalek: to-morrow I am standing on the top of the hill, and the rod of God in my hand.'

Acts 6:3 YLT

look out, therefore, brethren, seven men of you who are well testified of, full of the Holy Spirit and wisdom, whom we may set over this necessity,

John 3:34 YLT

for he whom God sent, the sayings of God he speaketh; for not by measure doth God give the Spirit;

1 Samuel 16:18 YLT

And one of the servants answereth and saith, `Lo, I have seen a son of Jesse the Beth-Lehemite, skilful in playing, and a mighty virtuous man, and a man of battle, and intelligent in word, and a man of form, and Jehovah `is' with him.'

1 Samuel 16:13-14 YLT

And Samuel taketh the horn of oil, and anointeth him in the midst of his brethren, and prosper over David doth the Spirit of Jehovah from that day and onwards; and Samuel riseth and goeth to Ramath. And the Spirit of Jehovah turned aside from Saul, and a spirit of sadness from Jehovah terrified him;

Judges 11:29 YLT

and the Spirit of Jehovah is on Jephthah, and he passeth over Gilead and Manasseh, and passeth over Mizpeh of Gilead, and from Mizpeh of Gilead he hath passed over to the Bene-Ammon.

Deuteronomy 31:23 YLT

and He commandeth Joshua son of Nun, and saith, `Be strong and courageous, for thou dost bring in the sons of Israel unto the land which I have sworn to them, and I -- I am with thee.'

Deuteronomy 31:7-8 YLT

And Moses calleth for Joshua, and saith unto him before the eyes of all Israel, `Be strong and courageous, for thou -- thou dost go in with this people unto the land which Jehovah hath sworn to their fathers to give to them, and thou -- thou dost cause them to inherit it; and Jehovah `is' He who is going before thee, He himself is with thee; He doth not fail thee nor forsake thee; fear not, nor be affrighted.'

Deuteronomy 3:28 YLT

and charge Jehoshua, and strengthen him, and harden him, for he doth pass over before this people, and he doth cause them to inherit the land which thou seest.

Numbers 13:16 YLT

These `are' the names of the men whom Moses hath sent to spy the land; and Moses calleth Hoshea son of Nun, Jehoshua.

Numbers 13:8 YLT

For the tribe of Ephraim, Oshea, son of Nun.

Numbers 11:25-29 YLT

and Jehovah cometh down in the cloud, and speaketh unto him, and keepeth back of the Spirit which `is' on him, and putteth on the seventy men of the elders; and it cometh to pass at the resting of the Spirit on them, that they prophesy, and do not cease. And two of the men are left in the camp, the name of the one `is' Eldad, and the name of the second Medad, and the spirit resteth upon them, (and they are among those written, and have not gone out to the tent), and they prophesy in the camp; and the young man runneth, and declareth to Moses, and saith, `Eldad and Medad are prophesying in the camp.' And Joshua son of Nun, minister of Moses, `one' of his young men, answereth and saith, `My lord Moses, restrain them.' And Moses saith to him, `Art thou zealous for me? O that all Jehovah's people were prophets! that Jehovah would put His Spirit upon them!'

Numbers 11:17 YLT

and I have come down and spoken with thee there, and have kept back of the Spirit which `is' upon thee, and have put on them, and they have borne with thee some of the burden of the people, and thou dost not bear `it' thyself alone.

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Numbers 27

Commentary on Numbers 27 Keil & Delitzsch Commentary


Verses 1-4

Claims of Zelophehad's Daughters to an Inheritance in the Promised Land. - Numbers 27:1-4. The divine instructions which were given at the mustering of the tribes, to the effect that the land was to be divided among the tribes in proportion to the larger or smaller number of their families (Numbers 26:52-56), induced the daughters of Zelophehad the Manassite of the family of Gilead, the son of Machir, to appear before the princes of the congregation, who were assembled with Moses and Eleazar at the tabernacle, with a request that they would assign them an inheritance in the family of the father, as he had died in the desert without leaving any sons, and had not taken part in the rebellion of the company of Korah, which might have occasioned his exclusion from any participation in the promised land, but had simply died “through his (own) sin,” i.e., on account of such a sin as every one commits, and such as all who died in the wilderness had committed as well as he. “ Why should the name of our father be cut off (cease) from the midst of his family? ” This would have been the case, for example, if no inheritance had been assigned him in the land because he left no son. In that case his family would have become extinct, if his daughters had married into other families or tribes. On the other hand, if his daughters received a possession of their own among the brethren of their father, the name of their father would be preserved by it, since they could then marry husbands who would enter upon their landed property, and their father's name and possession would be perpetuated through their children. This wish on the part of the daughters was founded upon an assumption which rested no doubt upon an ancient custom, namely, that in the case of marriages where the wives had brought landed property as their dowry, the sons who inherited the maternal property were received through this inheritance into the family of their mother, i.e., of their grandfather on the mother's side. We have an example of this in the case of Jarha , who belonged to the pre-Mosaic times (1 Chronicles 2:34-35). In all probability this took place in every instance in which daughters received a portion of the paternal possessions as their dowry, even though there might be sons alive. This would explain the introduction of Jair among the Manassites in Numbers 32:41; Deuteronomy 3:14. His father Segub was the son of Hezron of the tribe of Judah, but his mother was the daughter of Machir the Manassite (1 Chronicles 2:21-22). We find another similar instance in Ezra 2:61 and Nehemiah 7:63, where the sons of a priest who had married one of the daughters of Barzillai the rich Gileadite, are called sons of Barzillai .


Verses 5-7

This question of right ( Mishpat ) Moses brought before God, and received instructions in reply to give the daughters of Zelophehad an inheritance among the brethren of their father, as they had spoken right. Further instructions were added afterwards in Numbers 36:1-13 in relation to the marriage of heiresses.


Verses 8-11

On this occasion God issued a general law of inheritance, which was to apply to all cases as “a statute of judgment” (or right), i.e., a statute determining right. If any one died without leaving a son, his landed property was to pass to his daughter (or daughters); in default of daughters, to his brothers; in the absence of brothers, to his paternal uncles; and if there were none of them, to his next of kin. - On the intention of this law, see my Archaeol.


Verses 12-14

The Death of Moses Foretold. - After these instructions concerning the division of the land, the Lord announced to Moses his approaching end. From the mountains of Abarim he was to see the land which the Israelites would receive, and then like Aaron to be gathered to his people, because like him he also had sinned at the water of strife at Kadesh. This announcement was made, “that he might go forward to his death with the fullest consciousness, and might set his house in order, that is to say, might finish as much as he could while still alive, and provide as much as possible what would make up after his death for the absence of his own person, upon which the whole house of Israel was now so dependent” ( Baumgarten ). The fulfilment of this announcement is described in Deuteronomy 32:48-52. The particular spot upon the mountains of Abarim from which Moses saw the land of Canaan, is also minutely described there. It was Mount Nebo, upon which he also died. The mountains of Abarim (cf. Numbers 33:47) are the mountain range forming the Moabitish table-land, which slope off into the steppes of Moab. It is upon this range, the northern portion of which opposite to Jericho bore the name of Pisgah , that we are to look for Mount Nebo , which is sometimes described as one of the mountains of Abarim (Deuteronomy 32:49), and at other times as the top of Pisgah (Deuteronomy 3:27; Deuteronomy 34:1; see at Numbers 21:20). Nebo is not to be identified with Jebel Attarus , but to be sought for much farther to the north, since, according to Eusebius ( s. v. Ἀβαρείμ ), it was opposite to Jericho, between Livias , which was in the valley of the Jordan nearly opposite to Jericho, and Heshbon ; consequently very near to the point which is marked as the “ Heights of Nebo ” on Van de Velde's map. The prospect from the heights of Nebo must have been a very extensive one. According to Burckhardt ( Syr . ii. pp. 106-7), “even the city of Heshbon ( Hhuzban ) itself stood upon so commanding an eminence, that the view extended at least thirty English miles in all directions, and towards the south probably as far as sixty miles.” On the expression, “gathered unto thy people,” see at Genesis 25:8, and on Aaron's death see Numbers 20:28. מריתם כּאשׁר : “ as ye transgressed My commandment .” By the double use of כּאשׁר ( quomodo , “as”), the death of Aaron, and also that of Moses, are placed in a definite relation to the sin of these two heads of Israel. As they both sinned at Kadesh against the commandment of the Lord, so they were both of them to die without entering the land of Canaan. On the sin, see at Numbers 20:12-13, and on the desert of Zin, at Numbers 13:21.


Verses 15-17

Consecration of Joshua as the Successor of Moses. - Numbers 27:15-17. The announcement thus made to Moses led him to entreat the Lord to appoint a leader of His people, that the congregation might not be like a flock without a shepherd. As “God of the spirits of all flesh,” i.e., as the giver of life and breath to all creatures (see at Numbers 16:22), he asks Jehovah to appoint a man over the congregation, who should go out and in before them, and should lead them out and in, i.e., preside over and direct them in all their affairs. ובוא צאת (“go out,” and “go in”) is a description of the conduct of men in every-day life (Deuteronomy 28:6; Deuteronomy 31:2; Joshua 14:11). והביא הוציא (“lead out,” and “bring in”) signifies the superintendence of the affairs of the nation, and is founded upon the figure of a shepherd.


Verses 18-21

The Lord then appointed Joshua to this office as a man “who had spirit.” רוּה ( spirit ) does not mean “insight and wisdom” ( Knobel ), but the higher power inspired by God into the soul, which quickens the moral and religious life, and determines its development; in this case, therefore, it was the spiritual endowment requisite for the office he was called to fill. Moses was to consecrate him for entering upon this office by the laying on of hands, or, as is more fully explained in Numbers 27:19 and Numbers 27:20, he was to set him before Eleazar the high priest and the congregation, to command ( צוּה ) him, i.e., instruct him with regard to his office before their eyes, and to lay of his eminence ( הוד ) upon him, i.e., to transfer a portion of his own dignity and majesty to him by the imposition of hands, that the whole congregation might hearken to him, or trust to his guidance. The object to ישׁמעוּ (hearken) must be supplied from the context, viz., אליו (to him), as Deuteronomy 34:9 clearly shows. The מן (of) in Numbers 27:20 is partitive, as in Genesis 4:4, etc. The eminence and authority of Moses were not to be entirely transferred to Joshua, for they were bound up with his own person alone (cf. Numbers 12:6-8), but only so much of it as he needed for the discharge of the duties of his office. Joshua was to be neither the lawgiver nor the absolute governor of Israel, but to be placed under the judgment of the Urim , with which Eleazar was entrusted, so far as the supreme decision of the affairs of Israel was concerned. This is the meaning of Numbers 27:21 : “ Eleazar shall ask to him (for him) the judgment of the Urim before Jehovah .” Urim is an abbreviation for Urim and Thummim (Exodus 28:30), and denotes the means with which the high priest was entrusted of ascertaining the divine will and counsel in all the important business of the congregation. “ After his mouth ” (i.e., according to the decision of the high priest, by virtue of the right of Urim and Thummim entrusted to him), Joshua and the whole congregation were to go out and in, i.e., to regulate their conduct and decide upon their undertakings. “All the congregation,” in distinction from 'all the children of Israel,” denotes the whole body of heads of the people, or the college of elders, which represented the congregation and administered its affairs.


Verse 22-23

Execution of the divine command.