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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Here is, I. The case of Zelophehad's daughters determined, ver. 1-11. II. Notice given to Moses of his death approaching, ver. 12-14. III. Provision made of a successor in the government, 1. By the prayer of Moses, ver. 15-17. 2. By the appointment of God, ver. 18, &c.
Adam Clarke: Commentary on the Bible - 1831
The daughters of Zelophehad claim their inheritance, Num 27:1-4. Moses brings their case before the Lord, Num 27:5. He allows their claim, Num 27:6, Num 27:7; and a law is made to regulate the inheritance of daughters, Num 27:8-11. Moses is commanded to go up to Mount Abarim, and view the promised land, Num 27:12; is apprised of his death, Num 27:13; and because he did not sanctify God at the waters of Meribah, he shall not enter into it, Num 27:14. Moses requests the Lord to appoint a person to supply his place as leader of the Israelites, Num 27:15-17. God appoints Joshua, commands Moses to lay his hands upon him, to set him before Eleazar the priest, and give him a charge in the sight of the people, Num 27:18-20. Eleazar shall ask counsel for him by Urim, and at his command shall the Israelites go out and come in, Num 27:21. Moses does as the Lord commanded him, and consecrates Joshua, Num 27:22, Num 27:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 27:1, The daughters of Zelophehad sue for an inheritance; Num 27:6, The law of inheritances; Num 27:12, Moses, being told of his death, sues for a successor; Num 27:18, Joshua is appointed to succeed him.
John Gill
INTRODUCTION TO NUMBERS 27
This chapter relates, that, upon a petition of the daughters of Zelophehad, the affair of inheritances was settled; and it is directed that, in case of want of male issue, inheritances should pass to females, and in failure of them to the next of kin, whether father's brethren or any near kinsman, Num 27:1, also an order to Moses to go up to the Mount Abarim, and take a view of the good land, and die; with the reason of it, Num 27:12, upon which Moses desires a successor of him might be appointed, Num 27:15, in answer to which Joshua is nominated, and being presented before the high priest and the people, was invested with his office, by imposition of hands, and had his charge given him, Num 27:18.
27:127:1: Եւ մատեան դստերքն Սաղպաադու որդւոյ Ոփերայ, որդւոյ Գաղաադու, որդւոյ Մաքիրայ, ՚ի գնդէն Մանասէի որդւոցն Յովսեփայ. եւ այս են անուանք նոցա. Մաաղա, եւ Նուա, եւ Եգղա, եւ Մեղքա, եւ Թերսա։
1 Մովսէսի մօտ եկան Յովսէփի որդի Մանասէից սերուած Մաքիրի որդի Գաղաադի որդի Ոփերի որդի Սաղպաադի դուստրերը, որոնց անուններն էին՝ Մաաղա, Նուա, Էգղա, Մեղքա եւ Թերսա:
27 Յովսէփին որդիին Մանասէին տոհմերէն՝ Մանասէին որդիին Մաքիրին որդիին Գաղաադի որդիին Ոփերին որդիին Սալպաադին աղջիկները մօտեցան Մովսէսին։ Այս աղջիկներուն անուններն են՝ Մալաա, Նուա, Էգղա, Մեղքա ու Թերսա։
Եւ մատեան դստերքն Սաղպաադու որդւոյ Ոփերայ, որդւոյ Գաղաադու, որդւոյ Մաքիրայ, ի գնդէն Մանասէի որդւոցն Յովսեփայ. եւ այս են անուանք նոցա. Մաաղա եւ Նուա եւ Էգղա եւ Մեղքա եւ Թերսա:

27:1: Եւ մատեան դստերքն Սաղպաադու որդւոյ Ոփերայ, որդւոյ Գաղաադու, որդւոյ Մաքիրայ, ՚ի գնդէն Մանասէի որդւոցն Յովսեփայ. եւ այս են անուանք նոցա. Մաաղա, եւ Նուա, եւ Եգղա, եւ Մեղքա, եւ Թերսա։
1 Մովսէսի մօտ եկան Յովսէփի որդի Մանասէից սերուած Մաքիրի որդի Գաղաադի որդի Ոփերի որդի Սաղպաադի դուստրերը, որոնց անուններն էին՝ Մաաղա, Նուա, Էգղա, Մեղքա եւ Թերսա:
27 Յովսէփին որդիին Մանասէին տոհմերէն՝ Մանասէին որդիին Մաքիրին որդիին Գաղաադի որդիին Ոփերին որդիին Սալպաադին աղջիկները մօտեցան Մովսէսին։ Այս աղջիկներուն անուններն են՝ Մալաա, Նուա, Էգղա, Մեղքա ու Թերսա։
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27:11: И пришли дочери Салпаада, сына Хеферова, сына Галаадова, сына Махирова, сына Манассиина из поколения Манассии, сына Иосифова, и вот имена дочерей его: Махла, Ноа, Хогла, Милка и Фирца;
27:1 καὶ και and; even προσελθοῦσαι προσερχομαι approach; go ahead αἱ ο the θυγατέρες θυγατηρ daughter Σαλπααδ σαλπααδ son Οφερ οφερ son Γαλααδ γαλααδ son Μαχιρ μαχιρ the δήμου δημος public Μανασση μανασσης Manassēs; Manassis τῶν ο the υἱῶν υιος son Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ταῦτα ουτος this; he τὰ ο the ὀνόματα ονομα name; notable αὐτῶν αυτος he; him Μαλα μαλα and; even Νουα νουα and; even Εγλα εγλα and; even Μελχα μελχα and; even Θερσα θερσα Thersa
27:1 וַ wa וְ and תִּקְרַ֜בְנָה ttiqrˈavnā קרב approach בְּנֹ֣ות bᵊnˈôṯ בַּת daughter צְלָפְחָ֗ד ṣᵊlofḥˈāḏ צְלָפְחָד Zelophehad בֶּן־ ben- בֵּן son חֵ֤פֶר ḥˈēfer חֵפֶר [son of Gilead] בֶּן־ ben- בֵּן son גִּלְעָד֙ gilʕˌāḏ גִּלְעָד Gilead בֶּן־ ben- בֵּן son מָכִ֣יר māḵˈîr מָכִיר Makir בֶּן־ ben- בֵּן son מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh לְ lᵊ לְ to מִשְׁפְּחֹ֖ת mišpᵊḥˌōṯ מִשְׁפָּחָה clan מְנַשֶּׁ֣ה mᵊnaššˈeh מְנַשֶּׁה Manasseh בֶן־ ven- בֵּן son יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these שְׁמֹ֣ות šᵊmˈôṯ שֵׁם name בְּנֹתָ֔יו bᵊnōṯˈāʸw בַּת daughter מַחְלָ֣ה maḥlˈā מַחְלָה Mahlah נֹעָ֔ה nōʕˈā נֹעָה Noah וְ wᵊ וְ and חָגְלָ֥ה ḥoḡlˌā חָגְלָה Hoglah וּ û וְ and מִלְכָּ֖ה milkˌā מִלְכָּה Milcah וְ wᵊ וְ and תִרְצָֽה׃ ṯirṣˈā תִּרְצָה Tirzah
27:1. accesserunt autem filiae Salphaad filii Epher filii Galaad filii Machir filii Manasse qui fuit filius Ioseph quarum sunt nomina Maala et Noa et Egla et Melcha et ThersaThen came the daughters of Salphaad, the son of Hepher, the son of Galaad, the son of Machir, the son of Manasses, who was the son of Joseph: and their names are Maala, and Noa, and Hegla, and Melcha, and Thersa.
1. Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.
27:1. Then there approached the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, who was the son of Joseph: and their names are Mahlah, and Noa, and Hoglah, and Milcah, and Tirzah.
27:1. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these [are] the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.
Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these [are] the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah:

1: И пришли дочери Салпаада, сына Хеферова, сына Галаадова, сына Махирова, сына Манассиина из поколения Манассии, сына Иосифова, и вот имена дочерей его: Махла, Ноа, Хогла, Милка и Фирца;
27:1
καὶ και and; even
προσελθοῦσαι προσερχομαι approach; go ahead
αἱ ο the
θυγατέρες θυγατηρ daughter
Σαλπααδ σαλπααδ son
Οφερ οφερ son
Γαλααδ γαλααδ son
Μαχιρ μαχιρ the
δήμου δημος public
Μανασση μανασσης Manassēs; Manassis
τῶν ο the
υἱῶν υιος son
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
αὐτῶν αυτος he; him
Μαλα μαλα and; even
Νουα νουα and; even
Εγλα εγλα and; even
Μελχα μελχα and; even
Θερσα θερσα Thersa
27:1
וַ wa וְ and
תִּקְרַ֜בְנָה ttiqrˈavnā קרב approach
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
צְלָפְחָ֗ד ṣᵊlofḥˈāḏ צְלָפְחָד Zelophehad
בֶּן־ ben- בֵּן son
חֵ֤פֶר ḥˈēfer חֵפֶר [son of Gilead]
בֶּן־ ben- בֵּן son
גִּלְעָד֙ gilʕˌāḏ גִּלְעָד Gilead
בֶּן־ ben- בֵּן son
מָכִ֣יר māḵˈîr מָכִיר Makir
בֶּן־ ben- בֵּן son
מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
לְ lᵊ לְ to
מִשְׁפְּחֹ֖ת mišpᵊḥˌōṯ מִשְׁפָּחָה clan
מְנַשֶּׁ֣ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
בֶן־ ven- בֵּן son
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
שְׁמֹ֣ות šᵊmˈôṯ שֵׁם name
בְּנֹתָ֔יו bᵊnōṯˈāʸw בַּת daughter
מַחְלָ֣ה maḥlˈā מַחְלָה Mahlah
נֹעָ֔ה nōʕˈā נֹעָה Noah
וְ wᵊ וְ and
חָגְלָ֥ה ḥoḡlˌā חָגְלָה Hoglah
וּ û וְ and
מִלְכָּ֖ה milkˌā מִלְכָּה Milcah
וְ wᵊ וְ and
תִרְצָֽה׃ ṯirṣˈā תִּרְצָה Tirzah
27:1. accesserunt autem filiae Salphaad filii Epher filii Galaad filii Machir filii Manasse qui fuit filius Ioseph quarum sunt nomina Maala et Noa et Egla et Melcha et Thersa
Then came the daughters of Salphaad, the son of Hepher, the son of Galaad, the son of Machir, the son of Manasses, who was the son of Joseph: and their names are Maala, and Noa, and Hegla, and Melcha, and Thersa.
27:1. Then there approached the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, who was the son of Joseph: and their names are Mahlah, and Noa, and Hoglah, and Milcah, and Tirzah.
27:1. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these [are] the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Daughters of Zelophehad.B. C. 1452.
1 Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. 2 And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, 3 Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons. 4 Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. 5 And Moses brought their cause before the LORD. 6 And the LORD spake unto Moses, saying, 7 The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them. 8 And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. 9 And if he have no daughter, then ye shall give his inheritance unto his brethren. 10 And if he have no brethren, then ye shall give his inheritance unto his father's brethren. 11 And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.
Mention is made of the case of these daughters of Zelophehad in the chapter before, v. 33. It should seem, by the particular notice taken of it, that it was a singular case, and that the like did not at this time occur in all Israel, that the head of a family had no sons, but daughters only. Their case is again debated (ch. xxxvi.) upon another article of it; and, according to the judgments given in their case, we find them put in possession, Josh. xvii. 3, 4. One would suppose that their personal character was such as added weight to their case, and caused it to be so often taken notice of.
Here is, I. Their case stated by themselves, and their petition upon it presented to the highest court of judicature, which consisted of Moses as king, the princes as lords, and the congregation, or elders of the people who were chose their representatives, as the commons, v. 2. This august assembly sat near the door of the tabernacle, that in difficult cases they might consult the oracle. To them these young ladies made their application; for it is the duty of magistrates to defend the fatherless, Ps. lxxxii. 3. We find not that the had any advocate to speak for them, but they managed their own cause ingeniously enough, which they could do the better because it was plain and honest, and spoke for itself. Now observe,
1. What it is they petition for: That they might have a possession in the land of Canaan, among the brethren of their father, v. 4. What God had said to Moses (ch. xxvi. 53) he had faithfully made known to the people, that the land of Canaan was to be divided among those that were now numbered; these daughters knew that they were not numbered, and therefore by this rule must expect no inheritance, and the family of their father must be looked upon as extinct, and written childless, though he had all these daughters: this they thought hard, and therefore prayed to be admitted heirs to their father, and to have an inheritance in his right. If they had had a brother, they would not have applied to Moses (as one did to Christ, Luke xii. 13) for an order to inherit with him. But, having no brother, they beg for a possession. Herein they discovered, (1.) A strong faith in the power and promise of God concerning the giving of the land of Canaan to Israel. Though it was yet unconquered, untouched, and in the full possession of the natives, yet they petition for their share in it as if it were all their own already. See Ps. lx. 6, 7, God has spoken in his holiness, and the Gilead is mine, Manasseh is mane. (2.) An earnest desire of a place and name in the land of promise, which was a type of heaven; and if they had, as some think, an eye to that, and by this claim laid hold on eternal life, they were five wise virgins indeed; and their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance, in the disposal of which, by the covenant of grace, no difference is made between male and female, Gal. iii. 28. (3.) A true respect and honour for their father, whose name was dear and precious to them now that he was gone, and they were therefore solicitous that it should not be done away from among his family. There is a debt which children owe to the memory of their parents, required by the fifth commandment: Honour thy father and mother.
2. What their plea is: That their father did not die under any attainder which might be thought to have corrupted his blood and forfeited his estate, but he died in his own sin (v. 3), not engaged in any mutiny or rebellion against Moses, particularly not in that of Korah and his company, nor in any way concerned in the sins of others, but chargeable only with the common iniquities of mankind, for which to his own Master he was to stand or fall, but laid not himself open to any judicial process before Moses and the princes. He was never convicted of any thing that might be a bar to his children's claim. It is a comfort to parents, when they come to die, if, though they smart themselves for their own sin, yet they are not conscious to themselves of any of those iniquities which God visits upon the children.
II. Their case determined by the divine oracle. Moses did not presume to give judgment himself, because, though their pretensions seemed just and reasonable, yet his express orders were to divide the land among those that were numbered, who were the males only; he therefore brings their cause before the Lord, and waits for his decision (v. 5), and God himself gives the judgment upon it. He takes cognizance of the affairs, not only of nations, but of private families, and orders them in judgment, according to the counsel of his own will. 1. The petition is granted (v. 7): They speak right, give them a possession. Those that seek an inheritance in the land of promise shall have what they seek, and other things shall be added to them. These are claims which God will countenance and crown. 2. The point is settled for all future occasions. These daughters of Zelophehad consulted, not only their own comfort and the credit of their family, but the honour and happiness of their sex likewise; for on this particular occasion a general law was made that, in case a man had no son, his estate should go to his daughters (v. 8); not to the eldest, as the eldest son, but to them all in copartnership, share and share alike. Those that in such a case deprive their daughters of their right, purely to keep up the name of their family, unless a valuable consideration be allowed them, may make the entail of their lands surer than the entail of a blessing with them. Further directions are given for the disposal of inheritances, v. 9-11. "If a man have no issue at all, his estate shall go to his brethren; if no brethren, then to his father's brethren; and, if there be no such, then to his next kinsman." With this the rules of our law exactly agree: and though the Jewish doctors here will have it understood that if a man have no children his estate shall go to his father, if living, before his brethren, yet there is nothing of that in the law, and our common law has an express rule against it, That an estate cannot ascend lineally; so that if a person purchase lands in fee-simple, and die without issue in the life-time of his father, his father cannot be his heir. See how God makes heirs, and in his disposal we must acquiesce.
Adam Clarke: Commentary on the Bible - 1831
27:1: The daughters of Zelophehad - The singular case of these women caused an additional law to be made to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. The law, which is as reasonable as it is just, stands thus:
1. On the demise of the father the estate goes to the sons;
2. If there be no son, the daughters succeed; 3. If there be no daughter, the brothers of the deceased inherit;
4. If there be no brethren or paternal uncles, the estate goes to the brothers of his father;
5. If there be no grand uncles or brothers of the father of the deceased, then the nearest akin succeeds to the inheritance.
Beyond the fifth degree the law does not proceed, because as the families of the Israelites were kept distinct in their respective tribes, there must always be some who could be called kinsmen, and were really such, having descended without interruption from the patriarch of the tribe.
Albert Barnes: Notes on the Bible - 1834
27:1: Women in Israel had not, up to the present time, enjoyed any distinct right of inheritance. Yet a father, whether sons had been born to him or not, had the power, either before or at his death, to cause part of his estate to pass to a daughter; in which case her husband married into her family rather than she into his, and the children were regarded as of the family from which the estate had come. Thus, Machir, ancestor of Zelophehad, although he had a son Gilead, left also, as is probable, an inheritance to his daughter, the wife of Hezron of the tribe of Judah, by reason of which their descendants, among whom was Jair, were reckoned as belonging to the tribe of Manasseh (Num 32:41; Ch1 2:21 ff).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:1: the daughters: In the orders for the division of the land, just given, no provision had been made for females, in case of failure of male issue. The five daughters of Zelophehad, therefore, considered themselves as destitute, having neither father nor brother, and being themselves entirely overlooked; and they agreed to refer the case to Moses and the rulers, whether it were not equitable that they should inherit their father's portion. This led to the enactment of an additional law to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. This law, which is as reasonable as it is just, stands thus -
1. On the demise of the father, the estate descends to the sons.
2. If there be no son, the daughters succeed.
3. If there be no daughter, the brothers of the deceased inherit.
4. If there be no brethren, or paternal uncles, the estate goes to the grand uncles, or brothers of his father.
5. If there be no grand uncles, then the nearest of kin succeeds to the inheritance.
Beyond this fifth degree the law does not extend, because there must always have been some among the Israelites who could be called kinsmen.
Zelophehad: Num 26:33, Num 36:1-12; Jos 17:3-6; Ch1 7:15; Gal 3:28
Carl Friedrich Keil and Franz Delitzsch
27:1
Claims of Zelophehad's Daughters to an Inheritance in the Promised Land. - Num 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 (Num 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 (1Chron 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 Num 32:41; Deut 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 (1Chron 2:21-22). We find another similar instance in Ezra 2:61 and Neh 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.
John Gill
27:1 Then came the daughters of Zelophehad,.... Who are mentioned among the families of Manasseh, under that of the Hepherites, Num 26:33, their father being dead, and they having no brethren, when they heard the land was to be divided among those that were numbered, and who were only males of twenty years old and upwards, were concerned, lest they should have no share in the division of the land; and therefore came, according to the Targum of Jonathan, to the house of judgment, or court of judicature, where Moses, the princes, &c. were now sitting: the genealogy of Zelophehad is given:
he was the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, the son of Joseph; by which it appears he was of the tribe of Manasseh, and of the fourth generation from him:
and these are the names of his daughters, Mahlah, Noah, ann Hoglah, and Milcah, and Tirzah; in the same order their names are given in Num 26:33, but in Num 36:11, it is a little altered, Noah and Tirzah change places, which Jarchi says shows they were upon an equality one with another.
27:227:2: Կացի՛ն առաջի Մովսիսի եւ առաջի Եղիազարու քահանայի եւ առաջի իշխանացն, եւ առաջի ամենայն ժողովրդեանն ՚ի դրան խորանին վկայութեան՝ եւ ասեն[1480]. [1480] Ոմանք. ՚Ի դուռն խորանին վկ՛՛։
2 Նրանք կանգնելով Մովսէսի, Եղիազար քահանայի, իշխանների եւ ողջ ժողովրդի առաջ, վկայութեան խորանի դռանը, ասացին.
2 Ասոնք Մովսէսին եւ Եղիազար քահանային ու իշխաններուն եւ բոլոր ժողովուրդին առջեւ կայնեցան վկայութեան խորանին դուռը ու ըսին.
կացին առաջի Մովսիսի եւ առաջի Եղիազարու քահանայի եւ առաջի իշխանացն, եւ առաջի ամենայն ժողովրդեան ի դրան խորանին վկայութեան, եւ ասեն:

27:2: Կացի՛ն առաջի Մովսիսի եւ առաջի Եղիազարու քահանայի եւ առաջի իշխանացն, եւ առաջի ամենայն ժողովրդեանն ՚ի դրան խորանին վկայութեան՝ եւ ասեն[1480].
[1480] Ոմանք. ՚Ի դուռն խորանին վկ՛՛։
2 Նրանք կանգնելով Մովսէսի, Եղիազար քահանայի, իշխանների եւ ողջ ժողովրդի առաջ, վկայութեան խորանի դռանը, ասացին.
2 Ասոնք Մովսէսին եւ Եղիազար քահանային ու իշխաններուն եւ բոլոր ժողովուրդին առջեւ կայնեցան վկայութեան խորանին դուռը ու ըսին.
zohrab-1805▾ eastern-1994▾ western am▾
27:22: и предстали пред Моисея и пред Елеазара священника, и пред князей и пред все общество, у входа скинии собрания, и сказали:
27:2 καὶ και and; even στᾶσαι ιστημι stand; establish ἔναντι εναντι next to; in the presence of Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even ἔναντι εναντι next to; in the presence of Ελεαζαρ ελεαζαρ Eleazar τοῦ ο the ἱερέως ιερευς priest καὶ και and; even ἔναντι εναντι next to; in the presence of τῶν ο the ἀρχόντων αρχων ruling; ruler καὶ και and; even ἔναντι εναντι next to; in the presence of πάσης πας all; every συναγωγῆς συναγωγη gathering ἐπὶ επι in; on τῆς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony λέγουσιν λεγω tell; declare
27:2 וַֽ wˈa וְ and תַּעֲמֹ֜דְנָה ttaʕᵃmˈōḏᵊnā עמד stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the נְּשִׂיאִ֖ם nnᵊśîʔˌim נָשִׂיא chief וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עֵדָ֑ה ʕēḏˈā עֵדָה gathering פֶּ֥תַח pˌeṯaḥ פֶּתַח opening אֹֽהֶל־ ʔˈōhel- אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
27:2. steteruntque coram Mosen et Eleazaro sacerdote et cunctis principibus populi ad ostium tabernaculi foederis atque dixeruntAnd they stood before Moses and Eleazar the priest, and all the princes of the people at the door of the tabernacle of the covenant, and said:
2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying,
27:2. And they stood before Moses and Eleazar the priest, and all the leaders of the people, at the door of the tabernacle of the covenant, and they said:
27:2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, [by] the door of the tabernacle of the congregation, saying,
And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, [by] the door of the tabernacle of the congregation, saying:

2: и предстали пред Моисея и пред Елеазара священника, и пред князей и пред все общество, у входа скинии собрания, и сказали:
27:2
καὶ και and; even
στᾶσαι ιστημι stand; establish
ἔναντι εναντι next to; in the presence of
Μωυσῆ μωσευς Mōseus; Mosefs
καὶ και and; even
ἔναντι εναντι next to; in the presence of
Ελεαζαρ ελεαζαρ Eleazar
τοῦ ο the
ἱερέως ιερευς priest
καὶ και and; even
ἔναντι εναντι next to; in the presence of
τῶν ο the
ἀρχόντων αρχων ruling; ruler
καὶ και and; even
ἔναντι εναντι next to; in the presence of
πάσης πας all; every
συναγωγῆς συναγωγη gathering
ἐπὶ επι in; on
τῆς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
λέγουσιν λεγω tell; declare
27:2
וַֽ wˈa וְ and
תַּעֲמֹ֜דְנָה ttaʕᵃmˈōḏᵊnā עמד stand
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
נְּשִׂיאִ֖ם nnᵊśîʔˌim נָשִׂיא chief
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עֵדָ֑ה ʕēḏˈā עֵדָה gathering
פֶּ֥תַח pˌeṯaḥ פֶּתַח opening
אֹֽהֶל־ ʔˈōhel- אֹהֶל tent
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
27:2. steteruntque coram Mosen et Eleazaro sacerdote et cunctis principibus populi ad ostium tabernaculi foederis atque dixerunt
And they stood before Moses and Eleazar the priest, and all the princes of the people at the door of the tabernacle of the covenant, and said:
27:2. And they stood before Moses and Eleazar the priest, and all the leaders of the people, at the door of the tabernacle of the covenant, and they said:
27:2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, [by] the door of the tabernacle of the congregation, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
27:2: By the door of the tabernacle of the congregation - The place of solemn assembly of the elders. The daughters of Zelophehad made their suit to the princes, the heads of tribes and of families, who were making the census under the superintendence of Moses and Eleazar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:2: Num 15:33, Num 15:34; Exo 18:13, Exo 18:14, Exo 18:19-26; Deu 17:8-10
John Gill
27:2 And they stood before Moses, and before Eleazar the priest, and before the princes, and all the congregation,.... Who were now sitting in court, to hear and try causes brought before them; here were Moses the chief magistrate, Eleazar the high priest, the princes of the several tribes, and the representatives of the whole congregation, or it may be the seventy elders; a very grand and august assembly, before whom these ladies appeared, and from whom they might expect to have justice done them:
by the door of the tabernacle of the congregation; near to which this court was held, both for the convenience of the people, to apply to in case of need, when they came thither to worship, and of Moses, to seek the Lord in case of any difficulty that might arise, as now did:
saying; as follows.
John Wesley
27:2 By the door of the tabernacle - Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs, which also was very convenient, because they had frequent occasion of recourse to God for his direction.
27:327:3: Հա՛յր մեր մեռաւ յանապատի անդ. եւ նա ո՛չ էր ՚ի մէջ ժողովրդեանն գումարելոց առաջի Տեառն ՚ի ժողովրդեանն Կորխայ, որ վասն մեղաց իւրոց մեռաւ. եւ որդիք՝ ո՛չ եղեն նորա[1481]։ [1481] Ոմանք. Եւ որդիք ո՛չ եղեն նորա։
3 «Մեր հայրը մեռաւ այնտեղ՝ անապատում: Նա Կորխի՝ Տիրոջ դէմ ընդվզած ամբոխի մէջ չէր: Նա մեռաւ իր այլ մեղքի համար՝ առանց որդիներ ունենալու:
3 «Մեր հայրը անապատին մէջ մեռաւ ու անիկա Տէրոջը դէմ հաւաքուածներուն խումբին մէջ, Կորխի խումբին մէջ չէր, բայց անիկա իր մեղքովը մեռաւ ու տղայ չունէր։
Հայր մեր մեռաւ յանապատի անդ. եւ նա ոչ էր ի մէջ ժողովրդեանն գումարելոց առաջի Տեառն ի ժողովրդեանն Կորխայ, [427]որ վասն մեղաց իւրոց մեռաւ. եւ որդիք ոչ եղեն նորա:

27:3: Հա՛յր մեր մեռաւ յանապատի անդ. եւ նա ո՛չ էր ՚ի մէջ ժողովրդեանն գումարելոց առաջի Տեառն ՚ի ժողովրդեանն Կորխայ, որ վասն մեղաց իւրոց մեռաւ. եւ որդիք՝ ո՛չ եղեն նորա[1481]։
[1481] Ոմանք. Եւ որդիք ո՛չ եղեն նորա։
3 «Մեր հայրը մեռաւ այնտեղ՝ անապատում: Նա Կորխի՝ Տիրոջ դէմ ընդվզած ամբոխի մէջ չէր: Նա մեռաւ իր այլ մեղքի համար՝ առանց որդիներ ունենալու:
3 «Մեր հայրը անապատին մէջ մեռաւ ու անիկա Տէրոջը դէմ հաւաքուածներուն խումբին մէջ, Կորխի խումբին մէջ չէր, բայց անիկա իր մեղքովը մեռաւ ու տղայ չունէր։
zohrab-1805▾ eastern-1994▾ western am▾
27:33: отец наш умер в пустыне, и он не был в числе сообщников, собравшихся против Господа со скопищем Кореевым, но за свой грех умер, и сыновей у него не было;
27:3 ὁ ο the πατὴρ πατηρ father ἡμῶν ημων our ἀπέθανεν αποθνησκω die ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even αὐτὸς αυτος he; him οὐκ ου not ἦν ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the συναγωγῆς συναγωγη gathering τῆς ο the ἐπισυστάσης επισυνιστημι next to; in the presence of κυρίου κυριος lord; master ἐν εν in τῇ ο the συναγωγῇ συναγωγη gathering Κορε κορε Kore ὅτι οτι since; that διὰ δια through; because of ἁμαρτίαν αμαρτια sin; fault αὐτοῦ αυτος he; him ἀπέθανεν αποθνησκω die καὶ και and; even υἱοὶ υιος son οὐκ ου not ἐγένοντο γινομαι happen; become αὐτῷ αυτος he; him
27:3 אָבִינוּ֮ ʔāvînˈû אָב father מֵ֣ת mˈēṯ מות die בַּ ba בְּ in † הַ the מִּדְבָּר֒ mmiḏbˌār מִדְבָּר desert וְ wᵊ וְ and ה֨וּא hˌû הוּא he לֹא־ lō- לֹא not הָיָ֜ה hāyˈā היה be בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עֵדָ֗ה ʕēḏˈā עֵדָה gathering הַ ha הַ the נֹּועָדִ֛ים nnôʕāḏˈîm יעד appoint עַל־ ʕal- עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in עֲדַת־ ʕᵃḏaṯ- עֵדָה gathering קֹ֑רַח qˈōraḥ קֹרַח Korah כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in חֶטְאֹ֣ו ḥeṭʔˈô חֵטְא offence מֵ֔ת mˈēṯ מות die וּ û וְ and בָנִ֖ים vānˌîm בֵּן son לֹא־ lō- לֹא not הָ֥יוּ hˌāyû היה be לֹֽו׃ lˈô לְ to
27:3. pater noster mortuus est in deserto nec fuit in seditione quae concitata est contra Dominum sub Core sed in peccato suo mortuus est hic non habuit mares filios cur tollitur nomen illius de familia sua quia non habet filium date nobis possessionem inter cognatos patris nostriOur father died in the desert, and was not in the sedition, that was raised against the Lord under Core, but he died in his own sin: and he had no male children. Why is his name taken away out of his family, because he had no son? Give us a possession among the kinsmen of our father.
3. Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah: but he died in his own sin; and he had no sons.
27:3. “Our father died in the desert, and was not with the sedition, which was stirred up against the Lord under Korah, but he died in his own sin; he had no male sons. Why is his name taken away from his family, because he had no son? Give us a possession among the kinsmen of our father.”
27:3. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons.
Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons:

3: отец наш умер в пустыне, и он не был в числе сообщников, собравшихся против Господа со скопищем Кореевым, но за свой грех умер, и сыновей у него не было;
27:3
ο the
πατὴρ πατηρ father
ἡμῶν ημων our
ἀπέθανεν αποθνησκω die
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
αὐτὸς αυτος he; him
οὐκ ου not
ἦν ειμι be
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
συναγωγῆς συναγωγη gathering
τῆς ο the
ἐπισυστάσης επισυνιστημι next to; in the presence of
κυρίου κυριος lord; master
ἐν εν in
τῇ ο the
συναγωγῇ συναγωγη gathering
Κορε κορε Kore
ὅτι οτι since; that
διὰ δια through; because of
ἁμαρτίαν αμαρτια sin; fault
αὐτοῦ αυτος he; him
ἀπέθανεν αποθνησκω die
καὶ και and; even
υἱοὶ υιος son
οὐκ ου not
ἐγένοντο γινομαι happen; become
αὐτῷ αυτος he; him
27:3
אָבִינוּ֮ ʔāvînˈû אָב father
מֵ֣ת mˈēṯ מות die
בַּ ba בְּ in
הַ the
מִּדְבָּר֒ mmiḏbˌār מִדְבָּר desert
וְ wᵊ וְ and
ה֨וּא hˌû הוּא he
לֹא־ lō- לֹא not
הָיָ֜ה hāyˈā היה be
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָ הַ the
עֵדָ֗ה ʕēḏˈā עֵדָה gathering
הַ ha הַ the
נֹּועָדִ֛ים nnôʕāḏˈîm יעד appoint
עַל־ ʕal- עַל upon
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
עֲדַת־ ʕᵃḏaṯ- עֵדָה gathering
קֹ֑רַח qˈōraḥ קֹרַח Korah
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
חֶטְאֹ֣ו ḥeṭʔˈô חֵטְא offence
מֵ֔ת mˈēṯ מות die
וּ û וְ and
בָנִ֖ים vānˌîm בֵּן son
לֹא־ lō- לֹא not
הָ֥יוּ hˌāyû היה be
לֹֽו׃ lˈô לְ to
27:3. pater noster mortuus est in deserto nec fuit in seditione quae concitata est contra Dominum sub Core sed in peccato suo mortuus est hic non habuit mares filios cur tollitur nomen illius de familia sua quia non habet filium date nobis possessionem inter cognatos patris nostri
Our father died in the desert, and was not in the sedition, that was raised against the Lord under Core, but he died in his own sin: and he had no male children. Why is his name taken away out of his family, because he had no son? Give us a possession among the kinsmen of our father.
27:3. “Our father died in the desert, and was not with the sedition, which was stirred up against the Lord under Korah, but he died in his own sin; he had no male sons. Why is his name taken away from his family, because he had no son? Give us a possession among the kinsmen of our father.”
27:3. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «Но за свой грех», общий старому поколению, «умер» в пустыне (Чис XIV:21–23, 26–38).
Albert Barnes: Notes on the Bible - 1834
27:3: But died in his own sin - i. e., perished under the general sentence of exclusion from the land of promise passed on all the older generation, but limited to that generation alone. By virtue of the declaration in Num 14:31 the daughters of Zelophehad claim that their father's sin should not be visited upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:3: Rosenmuller translates this verse as follows: "Our father died in the wilderness, leaving no sons; nor was he among those who rebelled against the Lord with Korah, who died on account of his own sin." Professor Dathe, however, understands by "his own sin," that sin which was common to all the Israelites, who died on account of their unbelief.
died in the: Num 14:35, Num 26:64, Num 26:65
in the company: Num 16:1-3, Num 16:19, Num 16:32-35, Num 16:49, Num 26:9, Num 26:10
died in his: Eze 18:4; Joh 8:21, Joh 8:24; Rom 5:12, Rom 5:21, Rom 6:23
Geneva 1599
27:3 Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own (a) sin, and had no sons.
(a) According as all men die, for as much as they are sinners.
John Gill
27:3 Our father died in the wilderness,.... As all the generation of the children of Israel did, that came out of Egypt, who were twenty years old and upwards, excepting Joshua and Caleb:
and he was not in the company of them that gathered themselves together against the Lord in the company of Korah; which is observed, not so much to obtain the favour and good will of Moses as to clear the memory of their father from any reproach upon it, he dying in the wilderness; and chiefly to show that the claim of his posterity to a share in the land was not forfeited, he not being in that rebellion, nor in any other; so that he and his were never under any attainder:
but died in his own sin; which though common to all men, every man has his own peculiar way of sinning, and is himself only answerable for it, Is 53:6 he sinned alone, had no partner or confederate, whom he had drawn into any notorious and public sin, as mutiny, &c. to the prejudice of the state, and the rulers in it; so the Targum of Jonathan adds,"and he did not cause others to sin,''so Jarchi; some take him to be the sabbath breaker, Num 15:32, others that he was one of those that went up the hill, Num 14:44, most likely his sin was that of unbelief, disbelieving the spies that brought the good report of the land, and giving credit to those that brought an ill report of it; and so with the rest of the people murmured, for which his carcass, with others, fell in the wilderness, and entered not into the good land, through unbelief: a sin not punished in their children:
and had no sons. which was the reason of this application.
John Wesley
27:3 In his own sin - For his own personal sins. It was a truth, and that believed by the Jews that death was a punishment for mens own sins.
Robert Jamieson, A. R. Fausset and David Brown
27:3 THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
Our father died in the wilderness, and he was not . . . in the company of . . . Korah--This declaration might be necessary because his death might have occurred about the time of that rebellion; and especially because, as the children of these conspirators were involved along with their fathers in the awful punishment, their plea appeared the more proper and forcible that their father did not die for any cause that doomed his family to lose their lives or their inheritance.
died in his own sin--that is, by the common law of mortality to which men, through sin, are subject.
27:427:4: Եւ արդ՝ մի՛ ջնջեսցի անուն հօր մերոյ ՚ի միջոյ ցեղի իւրոյ՝ վասն զի ո՛չ գոյր նորա որդի. տո՛ւք մեզ ժառանգութիւն ՚ի մէջ եղբարց հօր մերոյ։
4 Արդ, թէեւ նա որդի չունեցաւ, բայց մեր հօր անունը թող չջնջուի իր ցեղի միջից նրա համար, որ որդի չունեցաւ: Մեզ բաժին տուէ՛ք մեր հօր եղբայրներին հաւասար»:
4 Ինչո՞ւ համար մեր հօրը անունը իր տոհմին մէջէն վերնայ տղայ չունենալուն համար. մեզի ժառանգութիւն տուէք մեր հօրը եղբայրներուն մէջ»։
[428]Եւ արդ մի՛`` ջնջեսցի անուն հօր մերոյ ի միջոյ ցեղի իւրոյ, վասն զի ոչ գոյր նորա որդի. տուք մեզ ժառանգութիւն ի մէջ եղբարց հօր մերոյ:

27:4: Եւ արդ՝ մի՛ ջնջեսցի անուն հօր մերոյ ՚ի միջոյ ցեղի իւրոյ՝ վասն զի ո՛չ գոյր նորա որդի. տո՛ւք մեզ ժառանգութիւն ՚ի մէջ եղբարց հօր մերոյ։
4 Արդ, թէեւ նա որդի չունեցաւ, բայց մեր հօր անունը թող չջնջուի իր ցեղի միջից նրա համար, որ որդի չունեցաւ: Մեզ բաժին տուէ՛ք մեր հօր եղբայրներին հաւասար»:
4 Ինչո՞ւ համար մեր հօրը անունը իր տոհմին մէջէն վերնայ տղայ չունենալուն համար. մեզի ժառանգութիւն տուէք մեր հօրը եղբայրներուն մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:44: за что исчезать имени отца нашего из племени его, потому что нет у него сына? дай нам удел среди братьев отца нашего.
27:4 μὴ μη not ἐξαλειφθήτω εξαλειφω erase; wipe out τὸ ο the ὄνομα ονομα name; notable τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the δήμου δημος public αὐτοῦ αυτος he; him ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be αὐτῷ αυτος he; him υἱός υιος son δότε διδωμι give; deposit ἡμῖν ημιν us κατάσχεσιν κατασχεσις holding ἐν εν in μέσῳ μεσος in the midst; in the middle ἀδελφῶν αδελφος brother πατρὸς πατηρ father ἡμῶν ημων our
27:4 לָ֣מָּה lˈāmmā לָמָה why יִגָּרַ֤ע yiggārˈaʕ גרע clip שֵׁם־ šēm- שֵׁם name אָבִ֨ינוּ֙ ʔāvˈînû אָב father מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst מִשְׁפַּחְתֹּ֔ו mišpaḥtˈô מִשְׁפַּחַת clan כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] לֹ֖ו lˌô לְ to בֵּ֑ן bˈēn בֵּן son תְּנָה־ tᵊnā- נתן give לָּ֣נוּ llˈānû לְ to אֲחֻזָּ֔ה ʔᵃḥuzzˈā אֲחֻזָּה land property בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst אֲחֵ֥י ʔᵃḥˌê אָח brother אָבִֽינוּ׃ ʔāvˈînû אָב father
27:4. rettulitque Moses causam earum ad iudicium DominiAnd Moses referred their cause to the judgment of the Lord.
4. Why should the name of our father be taken away from among his family, because he had no son? Give unto us a possession among the brethren of our father.
27:4. And Moses referred their case to the judgment of the Lord.
27:4. Why should the name of our father be done away from among his family, because he hath no son? Give unto us [therefore] a possession among the brethren of our father.
Why should the name of our father be done away from among his family, because he hath no son? Give unto us [therefore] a possession among the brethren of our father:

4: за что исчезать имени отца нашего из племени его, потому что нет у него сына? дай нам удел среди братьев отца нашего.
27:4
μὴ μη not
ἐξαλειφθήτω εξαλειφω erase; wipe out
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τοῦ ο the
δήμου δημος public
αὐτοῦ αυτος he; him
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
αὐτῷ αυτος he; him
υἱός υιος son
δότε διδωμι give; deposit
ἡμῖν ημιν us
κατάσχεσιν κατασχεσις holding
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ἀδελφῶν αδελφος brother
πατρὸς πατηρ father
ἡμῶν ημων our
27:4
לָ֣מָּה lˈāmmā לָמָה why
יִגָּרַ֤ע yiggārˈaʕ גרע clip
שֵׁם־ šēm- שֵׁם name
אָבִ֨ינוּ֙ ʔāvˈînû אָב father
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
מִשְׁפַּחְתֹּ֔ו mišpaḥtˈô מִשְׁפַּחַת clan
כִּ֛י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
לֹ֖ו lˌô לְ to
בֵּ֑ן bˈēn בֵּן son
תְּנָה־ tᵊnā- נתן give
לָּ֣נוּ llˈānû לְ to
אֲחֻזָּ֔ה ʔᵃḥuzzˈā אֲחֻזָּה land property
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
אֲחֵ֥י ʔᵃḥˌê אָח brother
אָבִֽינוּ׃ ʔāvˈînû אָב father
27:4. rettulitque Moses causam earum ad iudicium Domini
And Moses referred their cause to the judgment of the Lord.
27:4. And Moses referred their case to the judgment of the Lord.
27:4. Why should the name of our father be done away from among his family, because he hath no son? Give unto us [therefore] a possession among the brethren of our father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
27:4: Give unto us - As representing our father; that so he, through us his representatives, may enjoy a like inheritance with his brethren.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:4: Why: Exo 32:11; Psa 109:13; Pro 13:9
done away: Heb. diminished
Give: Jos 17:4
John Gill
27:4 Why should the name of our father be done away from among his family, because he hath no son.... Or be withdrawn, and his family lose their part and share on that account; this they thought was unreasonable: according to the Targum of Jonathan, to prevent the name of their father being lost, and his part in the land, their motion was, that their mother might marry their father's brother, according to the law in Deut 25:5, with which Jarchi agrees; but it does not appear that that law was as yet in being; though how otherwise the name of their father would be preserved, than by raising up seed in that way, is not easy to say; except, as some think, it was done by a son of one of those heiresses, or by the first son of everyone of them, being called after the name of their grandfather Zelophehad, or their mother's grandfather Hepher; though the Jews (t) commonly by the "name" understand no other than the "inheritance", which seems to be confirmed by what follows:
give us therefore a possession among the brethren of our fathers; a part with their uncles, or their children; by which they express their faith that the children of Israel would inherit the land, though as yet it was not conquered, nor even entered into; and might signify, as some think, their concern to have a part and portion in the heavenly inheritance the land of Canaan was typical of; and if so, as Ainsworth observes, they may be considered as five wise virgins indeed.
(t) Pesikta, T. Bab. Jebamot, fol. 49. 1. Moses Cotzensis Praecept. Affirm. 51. Apud Selden. de Succession. ad leg. Ebra. c. 14. p. 97, 98.
John Wesley
27:4 Be done away - As it will be, if it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their father's name, by virtue of that law, Deut 25:6, whereby the brother's first son was to bear the name of his elder brother, whose widow he married. Give us a possession - In the land of Canaan upon the division of it, which though not yet conquered, they concluded would certainly be so, and thereby gave glory to God.
Robert Jamieson, A. R. Fausset and David Brown
27:4 Give unto us a possession among the brethren of our father--Those young women perceived that the males only in families had been registered in the census. Because there were none in their household, their family was omitted. So they made known their grievance to Moses, and the authorities conjoined with him in administering justice. The case was important; and as the peculiarity of daughters being the sole members of a family would be no infrequent or uncommon occurrence, the law of inheritance, under divine authority, was extended not only to meet all similar cases, but other cases also--such as when there were no children left by the proprietor, and no brothers to succeed him. A distribution of the promised land was about to be made; and it is interesting to know the legal provision made in these comparatively rare cases for preserving a patrimony from being alienated to another tribe. (See on Num 36:5).
27:527:5: Եւ մատոյց Մովսէս զդատաստան նոցա առաջի Տեառն։
5 Մովսէսը նրանց պահանջը ներկայացրեց Տիրոջ առաջ:
5 Ու Մովսէս անոնց դատը Տէրոջը առջեւ դրաւ։
Եւ մատոյց Մովսէս զդատաստան նոցա առաջի Տեառն:

27:5: Եւ մատոյց Մովսէս զդատաստան նոցա առաջի Տեառն։
5 Մովսէսը նրանց պահանջը ներկայացրեց Տիրոջ առաջ:
5 Ու Մովսէս անոնց դատը Տէրոջը առջեւ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:55: И представил Моисей дело их Господу.
27:5 καὶ και and; even προσήγαγεν προσαγω lead toward; head toward Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the κρίσιν κρισις decision; judgment αὐτῶν αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
27:5 וַ wa וְ and יַּקְרֵ֥ב yyaqrˌēv קרב approach מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפָּטָ֖ן mišpāṭˌān מִשְׁפָּט justice לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
27:5. qui dixit ad eumAnd the Lord said to him:
5. And Moses brought their cause before the LORD.
27:5. And the Lord said to him:
27:5. And Moses brought their cause before the LORD.
And Moses brought their cause before the LORD:

5: И представил Моисей дело их Господу.
27:5
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
κρίσιν κρισις decision; judgment
αὐτῶν αυτος he; him
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
27:5
וַ wa וְ and
יַּקְרֵ֥ב yyaqrˌēv קרב approach
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפָּטָ֖ן mišpāṭˌān מִשְׁפָּט justice
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
27:5. qui dixit ad eum
And the Lord said to him:
27:5. And the Lord said to him:
27:5. And Moses brought their cause before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-11: При разделе земли земельные участки должны быть розданы «по числу имен» лиц мужского пола и получить имена своих владельцев, чтобы под этими именами переходить из рода в род, как материальное закрепление в народе «имени» той или иной фамилии. Естественно, что при существовании подобного законодательного принципа, ближайшими наследниками владельца земельного надела являлись не кто иные, как его сыновья, носители его имени, хранители его рода.

В случае отсутствия сыновей или неспособности последних быть продолжателями своего рода, земельное наследство могло переходить к дочери, — но с тем непременным условием, что в случае выхода замуж дети ее были продолжателями рода и носителями имени своего деда по матери.

При отсутствии дочерей, наследником земельного участка является ближайший родственник умершего.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:5: Num 15:34; Exo 18:15-19, Exo 25:22; Lev 24:12, Lev 24:13; Job 23:4; Pro 3:5, Pro 3:6
Carl Friedrich Keil and Franz Delitzsch
27:5
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 Num 36:1-13 in relation to the marriage of heiresses.
Geneva 1599
27:5 And Moses brought their (b) cause before the LORD.
(b) That is, their matter to be judged, to know what he should determine, as he did all hard matters.
John Gill
27:5 And Moses brought their cause before the Lord. For it seems it was too difficult for this court to decide; and it devolving upon Moses, as the president of it, and who only could have recourse to God at all times, he carried it to him and consulted with him about it: this, as the Targums of Jonathan and Jerusalem say, was one of the four causes that came before Moses the prophet, that he solved according to the mind of the Lord, which he consulted; one was concerning the blasphemer, Lev 24:11, the other concerning those defiled by the dead, Num 9:8, the third concerning the sabbath breaker, Num 15:34 and the fourth was this; See Gill on Lev 24:12.
27:627:6: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
6 Տէրը խօսելով Մովսէսի հետ՝ ասաց.
6 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

27:6: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
6 Տէրը խօսելով Մովսէսի հետ՝ ասաց.
6 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
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27:66: И сказал Господь Моисею:
27:6 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
27:6 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
27:6. iustam rem postulant filiae Salphaad da eis possessionem inter cognatos patris sui et ei in hereditate succedantThe daughters of Salphaad demand a just thing: Give them a possession among their father's kindred, and let them succeed him in his inheritance.
6. And the LORD spake unto Moses, saying,
27:6. “The daughters of Zelophehad are asking for something just. So give them a possession among the kinsmen of their father, and let them succeed him in his inheritance.
27:6. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

6: И сказал Господь Моисею:
27:6
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
27:6
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
27:6. iustam rem postulant filiae Salphaad da eis possessionem inter cognatos patris sui et ei in hereditate succedant
The daughters of Salphaad demand a just thing: Give them a possession among their father's kindred, and let them succeed him in his inheritance.
27:6. “The daughters of Zelophehad are asking for something just. So give them a possession among the kinsmen of their father, and let them succeed him in his inheritance.
27:6. And the LORD spake unto Moses, saying,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:6: Psa 68:5, Psa 68:6; Gal 3:28
John Gill
27:6 And the Lord spake unto Moses,.... From off the mercy seat, where he consulted him, and from whence he promised to commune with him about any difficult matter that came before him, Ex 25:22,
saying; as follows.
27:727:7: Ուղի՛ղ խօսեցան դստերքն Սաղպաադու. տալով տացե՛ս նոցա կալուածս ժառանգութեան ՚ի մէջ եղբարց հօր իւրեանց, եւ դիցես զվիճակ հօրն իւրեանց զնոքօք[1482]։ [1482] Ոմանք. Կալուած ժառանգութեան։
7 «Ճիշտ են ասում Սաղպաադի դուստրերը: Նրանց նոյնպէս բաժին տո՛ւր իրենց հօր եղբայրներին հաւասար. իրենց հօր հասանելիք բաժինը կը յատկացնես նրանց:
7 «Սալպաադին աղջիկները շիտակ խօսեցան. անպատճառ անոնց ժառանգութեան բաժինը պէտք է տաս իրենց հօրը եղբայրներուն մէջ ու անոնց հօրը ժառանգութիւնը իրենց վրայ պէտք է դարձնես
Ուղիղ խօսեցան դստերքն Սաղպաադու. տալով տացես նոցա կալուածս ժառանգութեան ի մէջ եղբարց հօր իւրեանց, եւ դիցես զվիճակ հօրն իւրեանց զնոքօք:

27:7: Ուղի՛ղ խօսեցան դստերքն Սաղպաադու. տալով տացե՛ս նոցա կալուածս ժառանգութեան ՚ի մէջ եղբարց հօր իւրեանց, եւ դիցես զվիճակ հօրն իւրեանց զնոքօք[1482]։
[1482] Ոմանք. Կալուած ժառանգութեան։
7 «Ճիշտ են ասում Սաղպաադի դուստրերը: Նրանց նոյնպէս բաժին տո՛ւր իրենց հօր եղբայրներին հաւասար. իրենց հօր հասանելիք բաժինը կը յատկացնես նրանց:
7 «Սալպաադին աղջիկները շիտակ խօսեցան. անպատճառ անոնց ժառանգութեան բաժինը պէտք է տաս իրենց հօրը եղբայրներուն մէջ ու անոնց հօրը ժառանգութիւնը իրենց վրայ պէտք է դարձնես
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27:77: правду говорят дочери Салпаадовы; дай им наследственный удел среди братьев отца их и передай им удел отца их;
27:7 ὀρθῶς ορθως uprightly; normally θυγατέρες θυγατηρ daughter Σαλπααδ σαλπααδ talk; speak δόμα δομα gift δώσεις διδωμι give; deposit αὐταῖς αυτος he; him κατάσχεσιν κατασχεσις holding κληρονομίας κληρονομια inheritance ἐν εν in μέσῳ μεσος in the midst; in the middle ἀδελφῶν αδελφος brother πατρὸς πατηρ father αὐτῶν αυτος he; him καὶ και and; even περιθήσεις περιτιθημι put around / on τὸν ο the κλῆρον κληρος lot; allotment τοῦ ο the πατρὸς πατηρ father αὐτῶν αυτος he; him αὐταῖς αυτος he; him
27:7 כֵּ֗ן kˈēn כֵּן correct בְּנֹ֣ות bᵊnˈôṯ בַּת daughter צְלָפְחָד֮ ṣᵊlofḥāḏ צְלָפְחָד Zelophehad דֹּבְרֹת֒ dōvᵊrˌōṯ דבר speak נָתֹ֨ן nāṯˌōn נתן give תִּתֵּ֤ן tittˈēn נתן give לָהֶם֙ lāhˌem לְ to אֲחֻזַּ֣ת ʔᵃḥuzzˈaṯ אֲחֻזָּה land property נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst אֲחֵ֣י ʔᵃḥˈê אָח brother אֲבִיהֶ֑ם ʔᵃvîhˈem אָב father וְ wᵊ וְ and הַֽעֲבַרְתָּ֛ hˈaʕᵃvartˈā עבר pass אֶת־ ʔeṯ- אֵת [object marker] נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage אֲבִיהֶ֖ן ʔᵃvîhˌen אָב father לָהֶֽן׃ lāhˈen לְ to
27:7. ad filios autem Israhel loqueris haecAnd to the children of Israel thou shalt speak these things:
7. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.
27:7. And to the sons of Israel, you shall speak these things:
27:7. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.
The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father' s brethren; and thou shalt cause the inheritance of their father to pass unto them:

7: правду говорят дочери Салпаадовы; дай им наследственный удел среди братьев отца их и передай им удел отца их;
27:7
ὀρθῶς ορθως uprightly; normally
θυγατέρες θυγατηρ daughter
Σαλπααδ σαλπααδ talk; speak
δόμα δομα gift
δώσεις διδωμι give; deposit
αὐταῖς αυτος he; him
κατάσχεσιν κατασχεσις holding
κληρονομίας κληρονομια inheritance
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ἀδελφῶν αδελφος brother
πατρὸς πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
περιθήσεις περιτιθημι put around / on
τὸν ο the
κλῆρον κληρος lot; allotment
τοῦ ο the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
αὐταῖς αυτος he; him
27:7
כֵּ֗ן kˈēn כֵּן correct
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
צְלָפְחָד֮ ṣᵊlofḥāḏ צְלָפְחָד Zelophehad
דֹּבְרֹת֒ dōvᵊrˌōṯ דבר speak
נָתֹ֨ן nāṯˌōn נתן give
תִּתֵּ֤ן tittˈēn נתן give
לָהֶם֙ lāhˌem לְ to
אֲחֻזַּ֣ת ʔᵃḥuzzˈaṯ אֲחֻזָּה land property
נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
אֲחֵ֣י ʔᵃḥˈê אָח brother
אֲבִיהֶ֑ם ʔᵃvîhˈem אָב father
וְ wᵊ וְ and
הַֽעֲבַרְתָּ֛ hˈaʕᵃvartˈā עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage
אֲבִיהֶ֖ן ʔᵃvîhˌen אָב father
לָהֶֽן׃ lāhˈen לְ to
27:7. ad filios autem Israhel loqueris haec
And to the children of Israel thou shalt speak these things:
27:7. And to the sons of Israel, you shall speak these things:
27:7. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.
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Adam Clarke: Commentary on the Bible - 1831
27:7: Thou shalt surely give them - an inheritance among their father's brethren - There is a curious anomaly here in the Hebrew text which cannot be seen in our translation. In Hebrew they, them, and their, you, ye, and your, are both of the masculine and feminine genders, according as the nouns are to which they are affixed; but these words are of no gender in English. In this verse, speaking of the brethren of the father of those women, the masculine termination הם hem, Their, is used instead of the feminine, הן hen, governed by בנות benoth, daughters. So להם lahem, to Them, and אביהם abihem, Their fathers, masculine, are found in the present text, instead of להן lahen and אביהן abihen, feminine. Interpreters have sought for a hidden meaning here, and they have found several, whether hidden here or not. One says, "the masculine gender is used because these daughters are treated as if they were heirs male." Another, "that it is because of their faith and conscientious regard to the ancient customs, and to keep the memory of their father in being, which might well benefit men." Another, "that it signifies the free gift of God in Christ, where there is neither male nor female, bond or free, for all are one in Christ;" and so on, for where there is no rule there is no end to conjecture. Now the plain truth is, that the masculine is in the present printed text a mistake for the feminine. The Samaritan, which many think by far the most authentic copy of the Pentateuch, has the feminine gender in both places; so also have upwards of fourscore of the MSS. collated by Kennicott and De Rossi. Therefore all the curious reasons for this anomaly offered by interpreters are only serious trifling on the blunder of some heedless copyists.
While on the subject of mysterious reasons and meanings, some might think it unpardonable if I passed by the mystery of the fall, recovery, and full salvation of man, signified, as some will have it, by the names of Zelophehad and his daughters.
"1. Zelophehad's daughters, claiming a portion in the promised land, may represent believers in Christ claiming an inheritance among the saints in light.
2. These five virgins may be considered as the five wise virgins, (Mat 25:1-10), who took oil in their vessels with their lamps, and consequently are types of those who make a wise provision for their eternal state.
3. They are examples of encouragement to weak and destitute believers, who, though they are orphans in this world, shall not be deprived of their heavenly inheritance.
4. Their names are mysterious; for Zelophehad, צלפחד Tselophchad, signifies the shadow of fear or dread.
His first daughter, מחלה Machlah, infirmity;
the second, נעה Noah, wandering;
the third, חגלה Choglah, turning about or dancing for joy:
the fourth, מלכה Milcah, a queen;
the fifth, תרצה Tirtsah, well-pleasing or acceptable.
By these names we may observe our reviving by grace in Christ; for we are all born of the shadow of fear, (Tselophchad), being brought forth in sin, and through fear of death being all our life time subject to bondage, Heb 2:15. This begets (Machlah) infirmity or sickness - grief of heart for our estate. After which (Noah) wandering about for help and comfort we find it in Christ, by whom our sorrow is turned into joy (Choglah). He communicates of his royalty (Milcah) to us, making us kings and priests unto God and his Father, Rev 1:6. So we shall at last be presented unto him glorious and without blemish, being (Tirtsah) well-pleasing and acceptable in his sight." This is a specimen of pious Ingenuity, which has been endeavoring to do the work of an Evangelist in the Church of God from the time of Origen to the present day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:7: Num 36:1, Num 36:2; Psa 68:5; Jer 49:11; Gal 3:28
John Gill
27:7 The daughters of Zelophehad speak right,.... What is just and reasonable:
thou shalt surely give them a possession of an inheritance among their father's brethren; their uncles, or rather the children of them; for it is reasonable to suppose their father's brethren, or their uncles, were dead also: or "in giving thou shall give" (u); which, according to Jarchi, denotes two parts or portions they should receive; the part of their father, who was of them that came out of Egypt, and his part with his brethren in the goods of Hepher: in the Misnah (w), from whence he seems to have taken it, it is;"the daughters of Zelophehad took three parts for inheritance; the part of their father, who was with them that came out of Egypt, and his part with his brethren in the goods of Hepher, and because he was the firstborn he was to take two parts:''and though this strict command was given to Moses, yet it does not respect him personally, who lived not to enter into the land to see it divided; but him who should be his successor, and chief magistrate at the time of the division of it, which was Joshua, and of whom these ladies claimed their part, and had it, Josh 17:3,
and thou shalt cause the inheritance of their father to pass unto them; that is, that part which would have fallen to him by lot, had he been living, these were to take, they standing in his place; and so the portion of the land he would have had was to be divided between these live daughters of his.
(u) "dando dabis", Pagninus, Montanus. (w) Bava Bathra, c. 8. sect. 3.
27:827:8: Եւ ընդ որդիսն Իսրայէլի խօսեսցիս եւ ասասցես. Ա՛յր ոք՝ եթէ մեռանիցի, եւ ուստր ո՛չ գուցէ նորա, տացէ՛ զժառանգութիւն իւր դստեր իւրում.
8 Իսրայէլացիներին բացատրելով՝ կ’ասես. “Եթէ մեռնող մարդը որդի չի ունենում, նրա ժառանգութիւնը պէտք է անցնի իր դստերը:
8 Եւ Իսրայէլի որդիներուն խօսիս ու ըսես. ‘Եթէ մարդ մը մեռնի ու տղայ չունենայ, անոր ժառանգութիւնը իր աղջկան վրայ պէտք է դարձնէք.
եւ ընդ որդիսն Իսրայելի խօսեսցիս եւ ասասցես. Այր ոք եթէ մեռանիցի, եւ ուստր ոչ գուցէ նորա, տացէ զժառանգութիւն իւր դստեր իւրում:

27:8: Եւ ընդ որդիսն Իսրայէլի խօսեսցիս եւ ասասցես. Ա՛յր ոք՝ եթէ մեռանիցի, եւ ուստր ո՛չ գուցէ նորա, տացէ՛ զժառանգութիւն իւր դստեր իւրում.
8 Իսրայէլացիներին բացատրելով՝ կ’ասես. “Եթէ մեռնող մարդը որդի չի ունենում, նրա ժառանգութիւնը պէտք է անցնի իր դստերը:
8 Եւ Իսրայէլի որդիներուն խօսիս ու ըսես. ‘Եթէ մարդ մը մեռնի ու տղայ չունենայ, անոր ժառանգութիւնը իր աղջկան վրայ պէտք է դարձնէք.
zohrab-1805▾ eastern-1994▾ western am▾
27:88: и сынам Израилевым объяви и скажи: если кто умрет, не имея у себя сына, то передавайте удел его дочери его;
27:8 καὶ και and; even τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λαλήσεις λαλεω talk; speak λέγων λεγω tell; declare ἄνθρωπος ανθρωπος person; human ἐὰν εαν and if; unless ἀποθάνῃ αποθνησκω die καὶ και and; even υἱὸς υιος son μὴ μη not ᾖ ειμι be αὐτῷ αυτος he; him περιθήσετε περιτιθημι put around / on τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him τῇ ο the θυγατρὶ θυγατηρ daughter αὐτοῦ αυτος he; him
27:8 וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִ֣ישׁ ʔˈîš אִישׁ man כִּֽי־ kˈî- כִּי that יָמ֗וּת yāmˈûṯ מות die וּ û וְ and בֵן֙ vˌēn בֵּן son אֵ֣ין ʔˈên אַיִן [NEG] לֹ֔ו lˈô לְ to וְ wᵊ וְ and הַֽעֲבַרְתֶּ֥ם hˈaʕᵃvartˌem עבר pass אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage לְ lᵊ לְ to בִתֹּֽו׃ vittˈô בַּת daughter
27:8. homo cum mortuus fuerit absque filio ad filiam eius transibit hereditasWhen a man dieth without a son, his inheritance shall pass to his daughter.
8. And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.
27:8. When a man dies without a son, his inheritance shall be transferred to his daughter.
27:8. And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.
And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter:

8: и сынам Израилевым объяви и скажи: если кто умрет, не имея у себя сына, то передавайте удел его дочери его;
27:8
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λαλήσεις λαλεω talk; speak
λέγων λεγω tell; declare
ἄνθρωπος ανθρωπος person; human
ἐὰν εαν and if; unless
ἀποθάνῃ αποθνησκω die
καὶ και and; even
υἱὸς υιος son
μὴ μη not
ειμι be
αὐτῷ αυτος he; him
περιθήσετε περιτιθημι put around / on
τὴν ο the
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
τῇ ο the
θυγατρὶ θυγατηρ daughter
αὐτοῦ αυτος he; him
27:8
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
כִּֽי־ kˈî- כִּי that
יָמ֗וּת yāmˈûṯ מות die
וּ û וְ and
בֵן֙ vˌēn בֵּן son
אֵ֣ין ʔˈên אַיִן [NEG]
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
הַֽעֲבַרְתֶּ֥ם hˈaʕᵃvartˌem עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage
לְ lᵊ לְ to
בִתֹּֽו׃ vittˈô בַּת daughter
27:8. homo cum mortuus fuerit absque filio ad filiam eius transibit hereditas
When a man dieth without a son, his inheritance shall pass to his daughter.
27:8. When a man dies without a son, his inheritance shall be transferred to his daughter.
27:8. And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
27:8
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. 142 (ii. pp. 212, 213); and on the law of inheritance generally, see J. Selden, de success. ad leges Hebr. in bona defunctorum, Fkft. a. O. 1695.
John Gill
27:8 And thou shalt speak unto the children of Israel,.... The above affair occasioned a law to be made, in which all the people would have a concern, among whom such cases should happen, as after related:
saying, if a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter; as in the above case of the daughters of Zelophehad; what was determined as to their particular case was made into a general law.
27:927:9: եւ եթէ ո՛չ գուցէ նորա դուստր, տաջի՛ք զժառանգութիւն նորա եղբօր իւրում։
9 Եթէ նա դուստր չունի, նրա ժառանգութիւնը տուէ՛ք իր եղբօրը:
9 Բայց եթէ անիկա աղջիկ ալ չունենայ, այն ատեն անոր ժառանգութիւնը իր եղբայրներուն պէտք է տաք
եւ եթէ ոչ գուցէ նորա դուստր, տաջիք զժառանգութիւն նորա [429]եղբօր իւրում:

27:9: եւ եթէ ո՛չ գուցէ նորա դուստր, տաջի՛ք զժառանգութիւն նորա եղբօր իւրում։
9 Եթէ նա դուստր չունի, նրա ժառանգութիւնը տուէ՛ք իր եղբօրը:
9 Բայց եթէ անիկա աղջիկ ալ չունենայ, այն ատեն անոր ժառանգութիւնը իր եղբայրներուն պէտք է տաք
zohrab-1805▾ eastern-1994▾ western am▾
27:99: если же нет у него дочери, передавайте удел его братьям его;
27:9 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ᾖ ειμι be θυγάτηρ θυγατηρ daughter αὐτῷ αυτος he; him δώσετε διδωμι give; deposit τὴν ο the κληρονομίαν κληρονομια inheritance τῷ ο the ἀδελφῷ αδελφος brother αὐτοῦ αυτος he; him
27:9 וְ wᵊ וְ and אִם־ ʔim- אִם if אֵ֥ין ʔˌên אַיִן [NEG] לֹ֖ו lˌô לְ to בַּ֑ת bˈaṯ בַּת daughter וּ û וְ and נְתַתֶּ֥ם nᵊṯattˌem נתן give אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage לְ lᵊ לְ to אֶחָיו׃ ʔeḥāʸw אָח brother
27:9. si filiam non habuerit habebit successores fratres suosIf he have no daughter, his brethren shall succeed him.
9. And if he have no daughter, then ye shall give his inheritance unto his brethren.
27:9. If he has no daughter, his brothers shall succeed him.
27:9. And if he have no daughter, then ye shall give his inheritance unto his brethren.
And if he have no daughter, then ye shall give his inheritance unto his brethren:

9: если же нет у него дочери, передавайте удел его братьям его;
27:9
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ειμι be
θυγάτηρ θυγατηρ daughter
αὐτῷ αυτος he; him
δώσετε διδωμι give; deposit
τὴν ο the
κληρονομίαν κληρονομια inheritance
τῷ ο the
ἀδελφῷ αδελφος brother
αὐτοῦ αυτος he; him
27:9
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֵ֥ין ʔˌên אַיִן [NEG]
לֹ֖ו lˌô לְ to
בַּ֑ת bˈaṯ בַּת daughter
וּ û וְ and
נְתַתֶּ֥ם nᵊṯattˌem נתן give
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage
לְ lᵊ לְ to
אֶחָיו׃ ʔeḥāʸw אָח brother
27:9. si filiam non habuerit habebit successores fratres suos
If he have no daughter, his brethren shall succeed him.
27:9. If he has no daughter, his brothers shall succeed him.
27:9. And if he have no daughter, then ye shall give his inheritance unto his brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
27:9 And if he have no daughter,.... Dies without any issue:
then ye shall give his inheritance unto his brethren; and the children descending from them; that is, if his father was dead; otherwise, if he was living, he was to be preferred to them, according to the Jewish writers; though, according to our law, no estate in fee simple ascends lineally, or goes from a son, who has made a purchase of it, to a father: in the Misnah it is said (x), the order of inheritances is thus,"if a man dies and has no son, then they cause his inheritance to pass to his daughter; a son is before a daughter, and all that descend from the son are before the daughter; the daughter is before the brethren (of her father), and those that descend from the daughter are before the brethren; the brethren (of a man) are before his father's brethren (or his uncles); and they that descend from his brethren are before his father's brethren: this is the general rule, everyone that is before in the inheritance, those that descend from him are before others, and a father is before all that descend from him.''
(x) Ut supra, (Bava Bathra, c. 8.) sect. 2.
27:1027:10: Եւ եթէ ո՛չ գուցեն նորա եղբարք, տաջի՛ք զժառանգութիւն նորա հօրեղբօր իւրում[1483]. [1483] Ոմանք. Հօրեղբօր իւրում։
10 Եթէ նա եղբայր էլ չունի, նրա ժառանգութիւնը տուէ՛ք իր հօրեղբօրը:
10 Եւ եթէ եղբայրներ ալ չունենայ, անոր ժառանգութիւնը իր հօրեղբայրներուն պէտք է տաք
եւ եթէ ոչ գուցեն նորա եղբարք, տաջիք զժառանգութիւն նորա [430]հօրեղբօր իւրում:

27:10: Եւ եթէ ո՛չ գուցեն նորա եղբարք, տաջի՛ք զժառանգութիւն նորա հօրեղբօր իւրում[1483].
[1483] Ոմանք. Հօրեղբօր իւրում։
10 Եթէ նա եղբայր էլ չունի, նրա ժառանգութիւնը տուէ՛ք իր հօրեղբօրը:
10 Եւ եթէ եղբայրներ ալ չունենայ, անոր ժառանգութիւնը իր հօրեղբայրներուն պէտք է տաք
zohrab-1805▾ eastern-1994▾ western am▾
27:1010: если же нет у него братьев, отдайте удел его братьям отца его;
27:10 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ὦσιν ειμι be αὐτῷ αυτος he; him ἀδελφοί αδελφος brother δώσετε διδωμι give; deposit τὴν ο the κληρονομίαν κληρονομια inheritance τῷ ο the ἀδελφῷ αδελφος brother τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him
27:10 וְ wᵊ וְ and אִם־ ʔim- אִם if אֵ֥ין ʔˌên אַיִן [NEG] לֹ֖ו lˌô לְ to אַחִ֑ים ʔaḥˈîm אָח brother וּ û וְ and נְתַתֶּ֥ם nᵊṯattˌem נתן give אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage לַ la לְ to אֲחֵ֥י ʔᵃḥˌê אָח brother אָבִֽיו׃ ʔāvˈiʸw אָב father
27:10. quod si et fratres non fuerint dabitis hereditatem fratribus patris eiusAnd if he have no brethren, you shall give the inheritance to his father's brethren.
10. And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.
27:10. But if there were also no brothers, you shall give the inheritance to the brothers of his father.
27:10. And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.
And if he have no brethren, then ye shall give his inheritance unto his father' s brethren:

10: если же нет у него братьев, отдайте удел его братьям отца его;
27:10
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ὦσιν ειμι be
αὐτῷ αυτος he; him
ἀδελφοί αδελφος brother
δώσετε διδωμι give; deposit
τὴν ο the
κληρονομίαν κληρονομια inheritance
τῷ ο the
ἀδελφῷ αδελφος brother
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
27:10
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֵ֥ין ʔˌên אַיִן [NEG]
לֹ֖ו lˌô לְ to
אַחִ֑ים ʔaḥˈîm אָח brother
וּ û וְ and
נְתַתֶּ֥ם nᵊṯattˌem נתן give
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage
לַ la לְ to
אֲחֵ֥י ʔᵃḥˌê אָח brother
אָבִֽיו׃ ʔāvˈiʸw אָב father
27:10. quod si et fratres non fuerint dabitis hereditatem fratribus patris eius
And if he have no brethren, you shall give the inheritance to his father's brethren.
27:10. But if there were also no brothers, you shall give the inheritance to the brothers of his father.
27:10. And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
27:10 And if he have no brethren,.... Nor any descendants from them:
then ye shall give his inheritance unto his father's brethren; that is, to his uncles, and to their children.
John Wesley
27:10 No brethren - Nor sisters, as appears from Num 27:8.
27:1127:11: եւ եթէ ո՛չ գուցեն եղբարք հօր նորա, տաջի՛ք զժառանգութիւնն ընտանւոյ մերձաւորի նորա. ՚ի ցեղէ՛ն նորա ժառանգեսցէ զնորայն. եւ եղիցի ա՛յդ որդւոցն Իսրայէլի իրաւո՛ւնք դատաստանի, որպէս հրաման ետ Տէր Մովսիսի[1484]։[1484] Ոմանք. ՚Ի լեառն Նաբաւու կամ Նաբու։
11 Եւ եթէ հօրեղբայրներ էլ չունի, նրա ժառանգութիւնը տուէ՛ք նրա մերձաւոր ազգականին: Նրա ունեցածը իր ցեղից որեւէ մէկը թող ժառանգի: Դա իսրայէլացիների համար դատաստանական օրէնք թող լինի, ինչպէս Տէրն է հրամայել Մովսէսին”»:
11 Ու եթէ հօրեղբայրներ ալ չունենայ, անոր ժառանգութիւնը իր տոհմին մէջ իր ամենէն մօտ ազգականին պէտք է տաք ու ան ըլլայ անոր ժառանգորդը։ Ասիկա Իսրայէլի որդիներուն դատաստանի օրէնք պէտք է ըլլայ, ինչպէս Տէրը Մովսէսին պատուիրեց’»։
եւ եթէ ոչ գուցեն եղբարք հօր նորա, տաջիք զժառանգութիւն ընտանւոյ մերձաւորի նորա. ի ցեղէն նորա ժառանգեսցէ զնորայն. եւ եղիցի այդ որդւոցն Իսրայելի իրաւունք դատաստանի, որպէս հրաման ետ Տէր Մովսիսի:

27:11: եւ եթէ ո՛չ գուցեն եղբարք հօր նորա, տաջի՛ք զժառանգութիւնն ընտանւոյ մերձաւորի նորա. ՚ի ցեղէ՛ն նորա ժառանգեսցէ զնորայն. եւ եղիցի ա՛յդ որդւոցն Իսրայէլի իրաւո՛ւնք դատաստանի, որպէս հրաման ետ Տէր Մովսիսի[1484]։
[1484] Ոմանք. ՚Ի լեառն Նաբաւու կամ Նաբու։
11 Եւ եթէ հօրեղբայրներ էլ չունի, նրա ժառանգութիւնը տուէ՛ք նրա մերձաւոր ազգականին: Նրա ունեցածը իր ցեղից որեւէ մէկը թող ժառանգի: Դա իսրայէլացիների համար դատաստանական օրէնք թող լինի, ինչպէս Տէրն է հրամայել Մովսէսին”»:
11 Ու եթէ հօրեղբայրներ ալ չունենայ, անոր ժառանգութիւնը իր տոհմին մէջ իր ամենէն մօտ ազգականին պէտք է տաք ու ան ըլլայ անոր ժառանգորդը։ Ասիկա Իսրայէլի որդիներուն դատաստանի օրէնք պէտք է ըլլայ, ինչպէս Տէրը Մովսէսին պատուիրեց’»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1111: если же нет братьев отца его, отдайте удел его близкому его родственнику из поколения его, чтоб он наследовал его; и да будет это для сынов Израилевых постановлено в закон, как повелел Господь Моисею.
27:11 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ὦσιν ειμι be ἀδελφοὶ αδελφος brother τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him δώσετε διδωμι give; deposit τὴν ο the κληρονομίαν κληρονομια inheritance τῷ ο the οἰκείῳ οικειος household member; of the house τῷ ο the ἔγγιστα εγγυς close αὐτοῦ αυτος he; him ἐκ εκ from; out of τῆς ο the φυλῆς φυλη tribe αὐτοῦ αυτος he; him κληρονομήσει κληρονομεω inherit; heir τὰ ο the αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be τοῦτο ουτος this; he τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel δικαίωμα δικαιωμα justification κρίσεως κρισις decision; judgment καθὰ καθα just as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs
27:11 וְ wᵊ וְ and אִם־ ʔim- אִם if אֵ֣ין ʔˈên אַיִן [NEG] אַחִים֮ ʔaḥîm אָח brother לְ lᵊ לְ to אָבִיו֒ ʔāviʸw אָב father וּ û וְ and נְתַתֶּ֣ם nᵊṯattˈem נתן give אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֹ֗ו naḥᵃlāṯˈô נַחֲלָה heritage לִ li לְ to שְׁאֵרֹ֞ו šᵊʔērˈô שְׁאֵר body הַ ha הַ the קָּרֹ֥ב qqārˌōv קָרֹוב near אֵלָ֛יו ʔēlˈāʸw אֶל to מִ mi מִן from מִּשְׁפַּחְתֹּ֖ו mmišpaḥtˌô מִשְׁפַּחַת clan וְ wᵊ וְ and יָרַ֣שׁ yārˈaš ירשׁ trample down אֹתָ֑הּ ʔōṯˈāh אֵת [object marker] וְֽ wᵊˈ וְ and הָ֨יְתָ֜ה hˌāyᵊṯˈā היה be לִ li לְ to בְנֵ֤י vᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶֽׁה׃ ס mōšˈeh . s מֹשֶׁה Moses
27:11. sin autem nec patruos habuerit dabitur hereditas his qui ei proximi sunt eritque hoc filiis Israhel sanctum lege perpetua sicut praecepit Dominus MosiBut if he have no uncles by the father, the inheritance shall be given to them that are the next akin. And this shall be to the children of Israel sacred by a perpetual law, as the Lord hath commanded Moses.
11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.
27:11. But if he has no paternal uncles, the inheritance shall be given to those who are closest to him. And this shall be, for the sons of Israel, consecrated as a perpetual law, just as the Lord has instructed Moses.”
27:11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.
And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses:

11: если же нет братьев отца его, отдайте удел его близкому его родственнику из поколения его, чтоб он наследовал его; и да будет это для сынов Израилевых постановлено в закон, как повелел Господь Моисею.
27:11
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ὦσιν ειμι be
ἀδελφοὶ αδελφος brother
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
δώσετε διδωμι give; deposit
τὴν ο the
κληρονομίαν κληρονομια inheritance
τῷ ο the
οἰκείῳ οικειος household member; of the house
τῷ ο the
ἔγγιστα εγγυς close
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τῆς ο the
φυλῆς φυλη tribe
αὐτοῦ αυτος he; him
κληρονομήσει κληρονομεω inherit; heir
τὰ ο the
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
τοῦτο ουτος this; he
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
δικαίωμα δικαιωμα justification
κρίσεως κρισις decision; judgment
καθὰ καθα just as
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
27:11
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֵ֣ין ʔˈên אַיִן [NEG]
אַחִים֮ ʔaḥîm אָח brother
לְ lᵊ לְ to
אָבִיו֒ ʔāviʸw אָב father
וּ û וְ and
נְתַתֶּ֣ם nᵊṯattˈem נתן give
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלָתֹ֗ו naḥᵃlāṯˈô נַחֲלָה heritage
לִ li לְ to
שְׁאֵרֹ֞ו šᵊʔērˈô שְׁאֵר body
הַ ha הַ the
קָּרֹ֥ב qqārˌōv קָרֹוב near
אֵלָ֛יו ʔēlˈāʸw אֶל to
מִ mi מִן from
מִּשְׁפַּחְתֹּ֖ו mmišpaḥtˌô מִשְׁפַּחַת clan
וְ wᵊ וְ and
יָרַ֣שׁ yārˈaš ירשׁ trample down
אֹתָ֑הּ ʔōṯˈāh אֵת [object marker]
וְֽ wᵊˈ וְ and
הָ֨יְתָ֜ה hˌāyᵊṯˈā היה be
לִ li לְ to
בְנֵ֤י vᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation
מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶֽׁה׃ ס mōšˈeh . s מֹשֶׁה Moses
27:11. sin autem nec patruos habuerit dabitur hereditas his qui ei proximi sunt eritque hoc filiis Israhel sanctum lege perpetua sicut praecepit Dominus Mosi
But if he have no uncles by the father, the inheritance shall be given to them that are the next akin. And this shall be to the children of Israel sacred by a perpetual law, as the Lord hath commanded Moses.
27:11. But if he has no paternal uncles, the inheritance shall be given to those who are closest to him. And this shall be, for the sons of Israel, consecrated as a perpetual law, just as the Lord has instructed Moses.”
27:11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:11: kinsman: Lev 25:25, Lev 25:49; Rut 4:3-6; Jer 32:8
a statute: Num 35:29; Sa1 30:25
Geneva 1599
27:11 And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of (c) judgment, as the LORD commanded Moses.
(c) Meaning, an ordinance to judge by.
John Gill
27:11 And if his father have no brethren,.... Nor any descending from them:
then ye shall give his inheritance unto his kinsman that is next to him of his family: that is nearest of kin to him, though ever so remote; that is, of his father's family, not his mother's, which was no family:
and he shall possess it: here the Jews have a saying, that an Israelite is never without heirs (y):
and it shall be unto the children of Israel a statute of judgment; a judicial law, that should ever remain firm, and sure, and unalterable:
as the Lord commanded Moses; and therefore no man could dispose of his estate or inheritance by will, otherwise than is set forth by this command.
(y) Maimon. Hilchot Nechalot, c. 1. sect. 3.
John Wesley
27:11 A statute of judgment - A statute or rule, by which the magistrates shall give judgment in such cases.
27:1227:12: Եւ ասէ Տէր ցՄովսէս. Ե՛լ դու ՚ի լեառնն որ յայնկոյս է՝ ՚ի լեա՛ռն ՚ի Նաբաւ՝ եւ տե՛ս զերկիրն Քանանացւոց զոր ե՛ս տաց որդւոցն Իսրայէլի ՚ի կալուած.
12 Տէրն ասաց Մովսէսին. «Բարձրացի՛ր այն կողմում գտնուող Նաբաւ լեռը եւ դիտի՛ր Քանանացիների երկիրը, որը ես իսրայէլացիներին եմ տալու որպէս կալուածք:
12 Յետոյ Տէրը Մովսէսին ըսաւ. «Այդ Աբարիմին լեռը ելի՛ր ու տե՛ս այն երկիրը, որ Իսրայէլի որդիներուն պիտի տամ
Եւ ասէ Տէր ցՄովսէս. Ել դու [431]ի լեառնն որ յայնկոյս է` ի լեառն ի Նաբաւ``, եւ տես զերկիրն Քանանացւոց զոր ես տաց որդւոցն Իսրայելի [432]ի կալուած:

27:12: Եւ ասէ Տէր ցՄովսէս. Ե՛լ դու ՚ի լեառնն որ յայնկոյս է՝ ՚ի լեա՛ռն ՚ի Նաբաւ՝ եւ տե՛ս զերկիրն Քանանացւոց զոր ե՛ս տաց որդւոցն Իսրայէլի ՚ի կալուած.
12 Տէրն ասաց Մովսէսին. «Բարձրացի՛ր այն կողմում գտնուող Նաբաւ լեռը եւ դիտի՛ր Քանանացիների երկիրը, որը ես իսրայէլացիներին եմ տալու որպէս կալուածք:
12 Յետոյ Տէրը Մովսէսին ըսաւ. «Այդ Աբարիմին լեռը ելի՛ր ու տե՛ս այն երկիրը, որ Իսրայէլի որդիներուն պիտի տամ
zohrab-1805▾ eastern-1994▾ western am▾
27:1212: И сказал Господь Моисею: взойди на сию гору Аварим, и посмотри на землю, которую Я даю сынам Израилевым;
27:12 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἀνάβηθι αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἐν εν in τῷ ο the πέραν περαν on the other side τοῦτο ουτος this; he ὄρος ορος mountain; mount Ναβαυ ναβαυ and; even ἰδὲ οραω view; see τὴν ο the γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan ἣν ος who; what ἐγὼ εγω I δίδωμι διδωμι give; deposit τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in κατασχέσει κατασχεσις holding
27:12 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses עֲלֵ֛ה ʕᵃlˈē עלה ascend אֶל־ ʔel- אֶל to הַ֥ר hˌar הַר mountain הָ hā הַ the עֲבָרִ֖ים ʕᵃvārˌîm עֲבָרִים Abarim הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וּ û וְ and רְאֵה֙ rᵊʔˌē ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
27:12. dixit quoque Dominus ad Mosen ascende in montem istum Abarim et contemplare inde terram quam daturus sum filiis IsrahelThe Lord also said to Moses: Go up into this mountain Abarim, and view from thence the land which I will give to the children of Israel.
12. And the LORD said unto Moses, Get thee up into this mountain of Abarim, and behold the land which I have given unto the children of Israel.
27:12. The Lord also said to Moses: “Ascend onto this mountain, Abarim, and contemplate from there the land, which I will give to the sons of Israel.
27:12. And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.
And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel:

12: И сказал Господь Моисею: взойди на сию гору Аварим, и посмотри на землю, которую Я даю сынам Израилевым;
27:12
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἀνάβηθι αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἐν εν in
τῷ ο the
πέραν περαν on the other side
τοῦτο ουτος this; he
ὄρος ορος mountain; mount
Ναβαυ ναβαυ and; even
ἰδὲ οραω view; see
τὴν ο the
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
ἣν ος who; what
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
κατασχέσει κατασχεσις holding
27:12
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
עֲלֵ֛ה ʕᵃlˈē עלה ascend
אֶל־ ʔel- אֶל to
הַ֥ר hˌar הַר mountain
הָ הַ the
עֲבָרִ֖ים ʕᵃvārˌîm עֲבָרִים Abarim
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וּ û וְ and
רְאֵה֙ rᵊʔˌē ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
27:12. dixit quoque Dominus ad Mosen ascende in montem istum Abarim et contemplare inde terram quam daturus sum filiis Israhel
The Lord also said to Moses: Go up into this mountain Abarim, and view from thence the land which I will give to the children of Israel.
27:12. The Lord also said to Moses: “Ascend onto this mountain, Abarim, and contemplate from there the land, which I will give to the sons of Israel.
27:12. And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Нево (или Невав) — одна из возвышенностей горного хребта Аварим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12: Moses Warned of His Death.B. C. 1452.
12 And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. 13 And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. 14 For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.
Here, 1. God tells Moses of his fault, his speaking unadvisedly with his lips at the waters of strife, where he did not express, so carefully as he ought to have done, a regard to the honour both of God and Israel, v. 14. Though Moses was a servant of the Lord, a faithful servant, yet once he rebelled against God's commandment, and failed in his duty; and though a very honourable servant, and highly favoured, yet he shall hear of his miscarriage, and all the world shall hear of it too, again and again; for God will show his displeasure against sin, even in those that are nearest and dearest to him. Those that are in reputation for wisdom and honour have need to be constantly careful of their words and ways, lest at any time they say or do that which may be a diminution to their comfort, or to their credit, or both, a great while after. 2. He tells Moses of his death. His death was the punishment of his sin, and yet notice is given him of it in such a manner as might best serve to sweeten and mollify the sentence, and reconcile him to it. (1.) Moses must die, but he shall first have the satisfaction of seeing the land of promise, v. 12. God did not intend with this sight of Canaan to tantalize him, or upbraid him with his folly in doing that which cut him short of it, nor had it any impression of that kind upon him, but God appointed it and Moses accepted it as a favour, his sight (we have reason to think) being wonderfully strengthened and enlarged to take such a full and distinct view of it as did abundantly gratify his innocent curiosity. This sight of Canaan signified his believing prospect of the better country, that is, the heavenly, which is very comfortable to dying saints. (2.) Moses must die, but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that had gone before him. Abraham, and Isaac, and Jacob, were his people, the people of his choice and love, and to them death gathered him. (3.) Moses must die, but only as Aaron died before him, v. 13. And Moses had seen how easily and cheerfully Aaron had put off the priesthood first and then the body; let not Moses therefore be afraid of dying; it was but to be gathered to his people, as Aaron was gathered. Thus the death of our near and dear relations should be improved by us, [1.] As an engagement to us to think often of dying. We are not better than our fathers or brethren; if they are gone, we are going; if they are gathered already, we must be gathered very shortly. [2.] As an encouragement to us to think of death without terror, and even to please ourselves with the thoughts of it. It is but to die as such and such died, if we live as they lived; and their end was peace, they finished their course with joy; why then should we fear any evil in that melancholy valley?
Adam Clarke: Commentary on the Bible - 1831
27:12: Get thee up into this Mount Abarim - The mountain which Moses was commanded to ascend was certainly Mount Nebo, see Deu 32:49, etc., which was the same as Pisgah, see Deu 34:1. The mountains of Abarim, according to Dr. Shaw, are a long ridge of frightful, rocky, precipitous hills, which are continued all along the eastern coast of the Dead Sea, as far as the eye can reach. As in Hebrew עבר abar signifies to pass over, Abarim here probably signifies passages; and the ridge in this place had its name in all likelihood from the passage of the Israelites, as it was opposite to these that they passed the Jordan into the promised land.
Albert Barnes: Notes on the Bible - 1834
27:12: Mount Abarim - See Num 21:20 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:12: mount: Num 33:47, Num 33:48; Deu 3:27, Deu 32:49, Deu 34:1-4
Carl Friedrich Keil and Franz Delitzsch
27:12
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 Deut 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. Num 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 (Deut 32:49), and at other times as the top of Pisgah (Deut 3:27; Deut 34:1; see at Num 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 Gen 25:8, and on Aaron's death see Num 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 Num 20:12-13, and on the desert of Zin, at Num 13:21.
John Gill
27:12 And the Lord said unto Moses,.... After the covenant made with Israel in the plains of Moab, and the song delivered to them, Deut 29:1.
get thee up to this Mount Abarim; which was a range of mountains, so called from the passages by them over Jordan into the land of Canaan; one part of which was Nebo, and the top of that Pisgah, from whence Moses had the view of the good land here directed to; see Num 33:47.
and see the land which I have given unto the children of Israel; for though he was now one hundred and twenty years old, his eyes were not dim, he could see at a great distance; and the height of this hill gave him an advantage of taking a prospect of the land, a great way into it; and very probably his sight might be greatly strengthened and increased at this time by the Lord, for the purpose; this may be an emblem of that sight by faith, which believers have at times of the heavenly Canaan, and sometimes are favoured with an enlarged one of it before their death.
John Wesley
27:12 Abarim - The whole tract of mountains was called Abarim, whereof one of the highest was called Nebo, and the top of that Pisgah.
Robert Jamieson, A. R. Fausset and David Brown
27:12 MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
The Lord said unto Moses, Get thee up into this mount Abarim, and see the land--Although the Israelites were now on the confines of the promised land, Moses was not privileged to cross the Jordan, but died on one of the Moabitic range of mountains, to which the general name of Abarim was given (Num 33:47). The privation of this great honor was owing to the unhappy conduct he had manifested in the striking of the rock at Meribah [Num 20:12]; and while the pious leader submitted with meek acquiescence to the divine decree, he evinced the spirit of genuine patriotism in his fervent prayers for the appointment of a worthy and competent successor [Num 27:15-17].
27:1327:13: տեսցե՛ս զնա՝ եւ յաւելցիս առ ժողովուրդ քո եւ դո՛ւ, որպէս յաւելաւ Ահարոն եղբայր քո ՚ի Հովր լերինն։
13 Կը տեսնես այն, որից յետոյ դու եւս մեռնելով՝ կը միանաս քո նախնիներին, ինչպէս քո եղբայր Ահարոնը մեռաւ Հոր լերան վրայ,
13 Եւ զայն տեսնելէ յետոյ, դուն ալ քու ժողովուրդիդ պիտի խառնուիս, ինչպէս քու եղբայրդ Ահարոն խառնուեցաւ.
տեսցես զնա եւ յաւելցիս առ ժողովուրդ քո եւ դու, որպէս յաւելաւ Ահարոն եղբայր քո [433]ի Հովր լերինն:

27:13: տեսցե՛ս զնա՝ եւ յաւելցիս առ ժողովուրդ քո եւ դո՛ւ, որպէս յաւելաւ Ահարոն եղբայր քո ՚ի Հովր լերինն։
13 Կը տեսնես այն, որից յետոյ դու եւս մեռնելով՝ կը միանաս քո նախնիներին, ինչպէս քո եղբայր Ահարոնը մեռաւ Հոր լերան վրայ,
13 Եւ զայն տեսնելէ յետոյ, դուն ալ քու ժողովուրդիդ պիտի խառնուիս, ինչպէս քու եղբայրդ Ահարոն խառնուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
27:1313: и когда посмотришь на нее, приложись к народу своему и ты, как приложился Аарон, брат твой;
27:13 καὶ και and; even ὄψει οραω view; see αὐτὴν αυτος he; him καὶ και and; even προστεθήσῃ προστιθημι add; continue πρὸς προς to; toward τὸν ο the λαόν λαος populace; population σου σου of you; your καὶ και and; even σύ συ you καθὰ καθα just as προσετέθη προστιθημι add; continue Ααρων ααρων Aarōn; Aaron ὁ ο the ἀδελφός αδελφος brother σου σου of you; your ἐν εν in Ωρ ωρ the ὄρει ορος mountain; mount
27:13 וְ wᵊ וְ and רָאִ֣יתָה rāʔˈîṯā ראה see אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] וְ wᵊ וְ and נֶאֱסַפְתָּ֥ neʔᵉsaftˌā אסף gather אֶל־ ʔel- אֶל to עַמֶּ֖יךָ ʕammˌeʸḵā עַם people גַּם־ gam- גַּם even אָ֑תָּה ʔˈāttā אַתָּה you כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נֶאֱסַ֖ף neʔᵉsˌaf אסף gather אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
27:13. cumque videris eam ibis et tu ad populum tuum sicut ivit frater tuus AaronAnd when thou shalt have seen it, thou also shalt go to thy people, as thy brother Aaron is gone:
13. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered:
27:13. And when you have seen it, you shall then go to your people, just as your brother Aaron went.
27:13. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.
And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered:

13: и когда посмотришь на нее, приложись к народу своему и ты, как приложился Аарон, брат твой;
27:13
καὶ και and; even
ὄψει οραω view; see
αὐτὴν αυτος he; him
καὶ και and; even
προστεθήσῃ προστιθημι add; continue
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
καὶ και and; even
σύ συ you
καθὰ καθα just as
προσετέθη προστιθημι add; continue
Ααρων ααρων Aarōn; Aaron
ο the
ἀδελφός αδελφος brother
σου σου of you; your
ἐν εν in
Ωρ ωρ the
ὄρει ορος mountain; mount
27:13
וְ wᵊ וְ and
רָאִ֣יתָה rāʔˈîṯā ראה see
אֹתָ֔הּ ʔōṯˈāh אֵת [object marker]
וְ wᵊ וְ and
נֶאֱסַפְתָּ֥ neʔᵉsaftˌā אסף gather
אֶל־ ʔel- אֶל to
עַמֶּ֖יךָ ʕammˌeʸḵā עַם people
גַּם־ gam- גַּם even
אָ֑תָּה ʔˈāttā אַתָּה you
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נֶאֱסַ֖ף neʔᵉsˌaf אסף gather
אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron
אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
27:13. cumque videris eam ibis et tu ad populum tuum sicut ivit frater tuus Aaron
And when thou shalt have seen it, thou also shalt go to thy people, as thy brother Aaron is gone:
13. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered:
27:13. And when you have seen it, you shall then go to your people, just as your brother Aaron went.
27:13. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:13: thou also: Num 31:2; Gen 25:8, Gen 25:17
as Aaron: Num 20:24-28, Num 33:38; Deu 10:6, Deu 32:50
John Gill
27:13 And when thou hast seen it,.... Which was all he was admitted to; for to go into it and see it was not allowed him, though he importuned it, Deut 3:25,
thou shalt be gathered unto thy people, as Aaron thy brother was gathered; die as he did, in the same sudden, easy, quiet, and cheerful manner; see Num 20:26.
John Wesley
27:13 Thou shalt be gathered unto thy people - Moses must die: but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that were gone before him. Abraham, Isaac and Jacob were his people, the people of his choice, and to them death gathered him.
27:1427:14: Վասն զի անցէք զբանիւ իմով յանապատին ՚ի Սին. ՚ի հակառակել ժողովրդեանն առ ՚ի սուրբ առնելոյ զիս. եւ ո՛չ արարէք զիս սուրբ ՚ի վերայ ջրոցն յանդիման նոցա. ա՛յն է Ջուր հակառակութեան յանապատին ՚ի Սին[1485]։ [1485] Ոմանք. ՚Ի վերայ ջրոյն յանդիման նոցա։
14 որովհետեւ ոտնակոխ արեցիք իմ պատգամները Սին անապատում, երբ ժողովուրդը չցանկացաւ ինձ սրբացնել. նրա ներկայութեամբ դուք ինձ չսրբացրիք, եւ մարդիկ ջրի պակասութիւն զգացին» (Խօսքը վերաբերում էր Սին անապատի Հակաճառութեան ջրին):
14 Որովհետեւ դուք իմ հրամանիս դէմ ապստամբութիւն ըրիք Սին անապատին մէջ՝ ժողովուրդին հակառակութիւն ըրած ատենը անոնց առջեւ զիս չփառաւորեցիք* այն ջուրին քով»։ (Այս է Կադէսի Մերիպայի ջուրը Սին անապատին մէջ։)
Վասն զի անցէք զբանիւ իմով յանապատին ի Սին ի հակառակել ժողովրդեանն առ ի սուրբ առնելոյ զիս [434]եւ ոչ արարէք զիս սուրբ`` ի վերայ ջրոցն յանդիման նոցա. այն է Ջուր հակառակութեան[435] յանապատին ի Սին:

27:14: Վասն զի անցէք զբանիւ իմով յանապատին ՚ի Սին. ՚ի հակառակել ժողովրդեանն առ ՚ի սուրբ առնելոյ զիս. եւ ո՛չ արարէք զիս սուրբ ՚ի վերայ ջրոցն յանդիման նոցա. ա՛յն է Ջուր հակառակութեան յանապատին ՚ի Սին[1485]։
[1485] Ոմանք. ՚Ի վերայ ջրոյն յանդիման նոցա։
14 որովհետեւ ոտնակոխ արեցիք իմ պատգամները Սին անապատում, երբ ժողովուրդը չցանկացաւ ինձ սրբացնել. նրա ներկայութեամբ դուք ինձ չսրբացրիք, եւ մարդիկ ջրի պակասութիւն զգացին» (Խօսքը վերաբերում էր Սին անապատի Հակաճառութեան ջրին):
14 Որովհետեւ դուք իմ հրամանիս դէմ ապստամբութիւն ըրիք Սին անապատին մէջ՝ ժողովուրդին հակառակութիւն ըրած ատենը անոնց առջեւ զիս չփառաւորեցիք* այն ջուրին քով»։ (Այս է Կադէսի Մերիպայի ջուրը Սին անապատին մէջ։)
zohrab-1805▾ eastern-1994▾ western am▾
27:1414: потому что вы не послушались повеления Моего в пустыне Син, во время распри общества, чтоб явить пред глазами их святость Мою при водах [Меривы].
27:14 διότι διοτι because; that παρέβητε παραβαινω transgress; overstep τὸ ο the ῥῆμά ρημα statement; phrase μου μου of me; mine ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness Σιν σιν in τῷ ο the ἀντιπίπτειν αντιπιπτω fall against; resist τὴν ο the συναγωγὴν συναγωγη gathering ἁγιάσαι αγιαζω hallow με με me οὐχ ου not ἡγιάσατέ αγιαζω hallow με με me ἐπὶ επι in; on τῷ ο the ὕδατι υδωρ water ἔναντι εναντι next to; in the presence of αὐτῶν αυτος he; him τοῦτό ουτος this; he ἐστιν ειμι be ὕδωρ υδωρ water ἀντιλογίας αντιλογια controversy Καδης καδης in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness Σιν σιν Sin
27:14 כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] מְרִיתֶ֨ם mᵊrîṯˌem מרה rebel פִּ֜י pˈî פֶּה mouth בְּ bᵊ בְּ in מִדְבַּר־ miḏbar- מִדְבָּר desert צִ֗ן ṣˈin צִן Zin בִּ bi בְּ in מְרִיבַת֙ mᵊrîvˌaṯ מְרִיבָה quarrel הָֽ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering לְ lᵊ לְ to הַקְדִּישֵׁ֥נִי haqdîšˌēnî קדשׁ be holy בַ va בְּ in † הַ the מַּ֖יִם mmˌayim מַיִם water לְ lᵊ לְ to עֵינֵיהֶ֑ם ʕênêhˈem עַיִן eye הֵ֛ם hˈēm הֵם they מֵֽי־ mˈê- מַיִם water מְרִיבַ֥ת mᵊrîvˌaṯ מְרִיבָה quarrel קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh מִדְבַּר־ miḏbar- מִדְבָּר desert צִֽן׃ פ ṣˈin . f צִן Zin
27:14. quia offendistis me in deserto Sin in contradictione multitudinis nec sanctificare me voluistis coram ea super aquas hae sunt aquae Contradictionis in Cades deserti SinBecause you offended me in the desert of Sin in the contradiction of the multitude, neither would you sanctify me before them at the waters. These are the waters of contradiction in Cades of the desert of Sin.
14. because ye rebelled against my word in the wilderness of Zin, in the strife of the congregation, to sanctify me at the waters before their eyes. ( These are the waters of Meribah of Kadesh in the wilderness of Zin.)
27:14. For you offended me in the desert of Sin at the Contradiction of the multitude; neither were you willing to sanctify me in their sight over the waters. These are the Waters of Contradiction at Kadesh in the desert of Sin.”
27:14. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that [is] the water of Meribah in Kadesh in the wilderness of Zin.
For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that [is] the water of Meribah in Kadesh in the wilderness of Zin:

14: потому что вы не послушались повеления Моего в пустыне Син, во время распри общества, чтоб явить пред глазами их святость Мою при водах [Меривы].
27:14
διότι διοτι because; that
παρέβητε παραβαινω transgress; overstep
τὸ ο the
ῥῆμά ρημα statement; phrase
μου μου of me; mine
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
Σιν σιν in
τῷ ο the
ἀντιπίπτειν αντιπιπτω fall against; resist
τὴν ο the
συναγωγὴν συναγωγη gathering
ἁγιάσαι αγιαζω hallow
με με me
οὐχ ου not
ἡγιάσατέ αγιαζω hallow
με με me
ἐπὶ επι in; on
τῷ ο the
ὕδατι υδωρ water
ἔναντι εναντι next to; in the presence of
αὐτῶν αυτος he; him
τοῦτό ουτος this; he
ἐστιν ειμι be
ὕδωρ υδωρ water
ἀντιλογίας αντιλογια controversy
Καδης καδης in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
Σιν σιν Sin
27:14
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
מְרִיתֶ֨ם mᵊrîṯˌem מרה rebel
פִּ֜י pˈî פֶּה mouth
בְּ bᵊ בְּ in
מִדְבַּר־ miḏbar- מִדְבָּר desert
צִ֗ן ṣˈin צִן Zin
בִּ bi בְּ in
מְרִיבַת֙ mᵊrîvˌaṯ מְרִיבָה quarrel
הָֽ hˈā הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
לְ lᵊ לְ to
הַקְדִּישֵׁ֥נִי haqdîšˌēnî קדשׁ be holy
בַ va בְּ in
הַ the
מַּ֖יִם mmˌayim מַיִם water
לְ lᵊ לְ to
עֵינֵיהֶ֑ם ʕênêhˈem עַיִן eye
הֵ֛ם hˈēm הֵם they
מֵֽי־ mˈê- מַיִם water
מְרִיבַ֥ת mᵊrîvˌaṯ מְרִיבָה quarrel
קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh
מִדְבַּר־ miḏbar- מִדְבָּר desert
צִֽן׃ פ ṣˈin . f צִן Zin
27:14. quia offendistis me in deserto Sin in contradictione multitudinis nec sanctificare me voluistis coram ea super aquas hae sunt aquae Contradictionis in Cades deserti Sin
Because you offended me in the desert of Sin in the contradiction of the multitude, neither would you sanctify me before them at the waters. These are the waters of contradiction in Cades of the desert of Sin.
27:14. For you offended me in the desert of Sin at the Contradiction of the multitude; neither were you willing to sanctify me in their sight over the waters. These are the Waters of Contradiction at Kadesh in the desert of Sin.”
27:14. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that [is] the water of Meribah in Kadesh in the wilderness of Zin.
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Adam Clarke: Commentary on the Bible - 1831
27:14: Ye rebelled against my commandment - See the notes on Num 20:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:14: ye rebelled: Num 20:8-13; Deu 1:37, Deu 32:51, Deu 32:52; Psa 106:32, Psa 106:33
Meribah: Num 20:1, Num 20:13, Num 20:24; Exo 17:7
John Gill
27:14 For ye rebelled against my commandment the desert of Zin,.... Both Moses and Aaron, which was the reason why they were not suffered to go into the land of Canaan, but died a little before the children of Israel came into it: what their sin was, called here a rebelling against the commandment of the Lord; See Gill on Num 20:12, and is next suggested:
in the strife of the congregation, to sanctify me before their eyes; when the congregation of Israel strove against the Lord for want of water, they did not sanctify the Lord by believing in him; but expressed some degree of diffidence before the congregation about fetching water out of the rock, or questioning whether the Lord would give it to such a rebellious people, though they had his order for it:
that is the water of Meribah in Kadesh, in the wilderness of Zin; so called to distinguish it from another Meribah, or water of strife, at Rephidim, Ex 17:7.
27:1527:15: Եւ ասէ Մովսէս ցՏէր.
15 Մովսէսն ասաց Տիրոջը.
15 Եւ Մովսէս խօսեցաւ Տէրոջը ու ըսաւ.
Եւ ասէ Մովսէս ցՏէր:

27:15: Եւ ասէ Մովսէս ցՏէր.
15 Մովսէսն ասաց Տիրոջը.
15 Եւ Մովսէս խօսեցաւ Տէրոջը ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
27:1515: И сказал Моисей Господу, говоря:
27:15 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master
27:15 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
27:15. cui respondit MosesAnd Moses answered him:
15. And Moses spake unto the LORD, saying,
27:15. Moses answered him:
27:15. And Moses spake unto the LORD, saying,
And Moses spake unto the LORD, saying:

15: И сказал Моисей Господу, говоря:
27:15
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
27:15
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
27:15. cui respondit Moses
And Moses answered him:
27:15. Moses answered him:
27:15. And Moses spake unto the LORD, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Предметом попечения всей жизни Моисея был народ израильский. В трудные минуты гнева Божия на согрешивших вождь готов был принять на себя лично всю тяжесть карающей правды, дабы сохранить жизнь и благополучие своему мучителю. И теперь, узнав о приближающемся дне своей смерти, Моисей прежде всего волнуется заботой о том, «чтобы не осталось общество Господне как овцы, у которых нет пастыря».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15: Joshua Named as Moses's Successor.B. C. 1452.
15 And Moses spake unto the LORD, saying, 16 Let the LORD, the God of the spirits of all flesh, set a man over the congregation, 17 Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd. 18 And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; 19 And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. 20 And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. 21 And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation. 22 And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: 23 And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses.
Here, I. Moses prays for a successor. When God had told him that he must die, though it appears elsewhere that he solicited for a reprieve for himself (Deut. iii. 24, 25), yet, when this could not be obtained, he begged earnestly that the work of God might be carried on, though he might not have the honour of finishing it. Envious spirits do not love their successors, but Moses was not one of these. We should concern ourselves, both in our prayers and in our endeavours, for the rising generation, that religion may flourish, and the interests of God's kingdom among men may be maintained and advanced, when we are in our graves. In this prayer Moses expresses, 1. A tender concern for the people of Israel: That the congregation of the Lord be not as sheep which have no shepherd. Our Saviour uses this comparison in his compassions for the people when they wanted good ministers, Matt. ix. 36. Magistrates and ministers are the shepherds of a people; if these be wanting, or be not as they should be, people are apt to wander and be scattered abroad, are exposed to enemies, and in danger of wanting food and of hurting one another, as sheep having no shepherd. 2. A believing dependence upon God, as the God of the spirits of all flesh. He is both the former and the searcher of spirits, and therefore can either find men fit or make them fit to serve his purposes, for the good of his church. Moses prays to God, not to send an angel, but to set a man over the congregation, that is, to nominate and appoint one whom he would qualify and own as ruler of his people Israel. Before God gave this blessing to Israel, he stirred up Moses to pray for it: thus Christ, before he sent forth his apostles, called to those about him to pray the Lord of the harvest that he would send forth labourers into his harvest, Matt. ix. 38.
II. God, in answer to his prayer, appoints him a successor, even Joshua, who had long since signalized himself by his courage in fighting Amalek, his humility in ministering to Moses, and his faith and sincerity in witnessing against the report of the evil spies; this is the man whom God pitches upon to succeed Moses: A man in whom is the Spirit, the Spirit of grace (he is a good man, fearing God and hating covetousness, and acting from principle), the spirit of government (he is fit to do the work and discharge the trusts of his place), a spirit of conduct and courage; and he had also the spirit of prophecy, for the Lord often spoke unto him, Josh. iv. 1; vi. 2; vii. 10. Now here,
1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: Lay thy hand upon him, v. 18. This was done in token of Moses' transferring the government to him, as the laying of hands on the sacrifice put the offering in the place and stead of the offerer; also in token of God's conferring the blessing of the Spirit upon him, which Moses obtained by prayer. It is said (Deut. xxxiv. 9), Joshua was full of the spirit of wisdom, for Moses had laid his hands on him. This rite of imposing hands we find used in the New Testament in the setting apart of gospel ministers, denoting a solemn designation of them to the office and an earnest desire that God would qualify them for it and own them in it. It is the offering of them to Christ and his church for living sacrifices. (2.) He must present him to Eleazar and the people, set him before them, that they might know him to be designed of God for this great trust and consent to that designation. (3.) He must give him a charge, v. 19. He must be charged with the people of Israel, who were delivered into his hand as sheep into the hand of a shepherd, and for whom he must be accountable. He must be strictly charged to do his duty to them; though they were under his command, he was under God's command, and from him must receive charge. The highest must know that there is a higher than they. This charge must be given him in their sight, that it might be the more affecting to Joshua, and that the people, seeing the work and care of their prince, might be the more engaged to assist and encourage him. (4.) He must put some of his honour upon him, v. 20. Joshua at the most had but some of the honour of Moses, and in many instances came short of him; but this seems to be meant of his taking him now, while he lived, into partnership with him in the government and admitting him to act with authority as his assistant. It is an honour to be employed for God and his church; some of this honour must be put upon Joshua, that the people, being used to obey him while Moses lived, might the more cheerfully do it afterwards. (5.) He must appoint Eleazar the high priest, with this breast-plate of judgment, to be his privy-council (v. 21): He shall stand before Eleazar, by him to consult the oracle, ready to receive and observe all the instructions that should be given him by it. This was a direction to Joshua. Though he was full of the Spirit, and had all this honour put upon him, yet he must do nothing without asking counsel of God, not leaning to his own understanding. It was also a great encouragement to him. To govern Israel, and to conquer Canaan, were two hard tasks, but God assures him that in both he should be under a divine conduct; and in every difficult case God would advise him to that which should be for the best. Moses had recourse to the oracle of God himself, but Joshua and the succeeding judges must use the ministry of the high priest, and consult the judgment of urim, which, the Jews say, might not be enquired of but by the king or the head of the sanhedrim, or by the agent or representative of the people, for them, and in their name. Thus the government of Israel was now purely divine, for both the designation and direction of their princes were entirely so. At the word of the priest, according to the judgment of urim, Joshua and all Israel must go out and come in; and no doubt God, who thus guided, would preserve both their going out and their coming in. Those are safe, and may be easy, that follow God, and in all their ways acknowledge him.
2. Moses does according to these directions, v. 22, 23. He cheerfully ordained Joshua, (1.) Though it was a present lessening to himself, and amounted almost to a resignation of the government. He was very willing that the people should look off from him, and gaze on the rising sun. (2.) Though it might appear a perpetual slur upon his family. It would not have been so much his praise if he had thus resigned his honour to a son of his own; but with his own hands first to ordain Eleazar high priest, and then Joshua, one of another tribe, chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites, this was such an instance of self-denial and submission to the will of God as was more his glory than the highest advancement of his family could have been; for it confirms his character as the meekest man upon earth, and faithful to him that appointed him in all his house. This (says the excellent bishop Patrick) shows him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of that greatness which they themselves possessed; but hereby it appeared that Moses acted not from himself, because he acted not for himself.
Carl Friedrich Keil and Franz Delitzsch
27:15
Consecration of Joshua as the Successor of Moses. - Num 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 Num 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 (Deut 28:6; Deut 31:2; Josh 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.
John Gill
27:15 And Moses spake unto the Lord,.... Having requested to go into the land and see it, which was denied him; and perceiving he must quickly die, and being a man of a public spirit, and concerned for the welfare of the people of Israel, prays that a successor might be nominated and appointed:
saying; as follows.
John Wesley
27:15 And Moses spake unto the Lord - Concerning his successor. We should concern ourselves both in our prayers and in our endeavours for the rising generation, that God's kingdom may be advanced among men, when we are in our graves.
27:1627:16: Տեսցէ՛ Տէր Աստուած հոգւոց եւ ամենայն մարմնոյ՝ ա՛յր ՚ի վերայ ժողովրդեանս այսորիկ,
16 «Հոգիների ու բոլոր էակների ո՜վ Տէր Աստուած, այս ժողովրդի վրայ մի մարդ նշանակի՛ր,
16 «Տէրը, բոլոր մարդոց հոգիներուն Աստուածը, այս ժողովուրդին վրայ մարդ մը թող որոշէ,
Տեսցէ Տէր Աստուած հոգւոց ամենայն մարմնոյ այր ի վերայ ժողովրդեանս այսորիկ:

27:16: Տեսցէ՛ Տէր Աստուած հոգւոց եւ ամենայն մարմնոյ՝ ա՛յր ՚ի վերայ ժողովրդեանս այսորիկ,
16 «Հոգիների ու բոլոր էակների ո՜վ Տէր Աստուած, այս ժողովրդի վրայ մի մարդ նշանակի՛ր,
16 «Տէրը, բոլոր մարդոց հոգիներուն Աստուածը, այս ժողովուրդին վրայ մարդ մը թող որոշէ,
zohrab-1805▾ eastern-1994▾ western am▾
27:1616: да поставит Господь, Бог духов всякой плоти, над обществом сим человека,
27:16 ἐπισκεψάσθω επισκεπτομαι visit; inspect κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πνευμάτων πνευμα spirit; wind καὶ και and; even πάσης πας all; every σαρκὸς σαρξ flesh ἄνθρωπον ανθρωπος person; human ἐπὶ επι in; on τῆς ο the συναγωγῆς συναγωγη gathering ταύτης ουτος this; he
27:16 יִפְקֹ֣ד yifqˈōḏ פקד miss יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הָ hā הַ the רוּחֹ֖ת rûḥˌōṯ רוּחַ wind לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בָּשָׂ֑ר bāśˈār בָּשָׂר flesh אִ֖ישׁ ʔˌîš אִישׁ man עַל־ ʕal- עַל upon הָ hā הַ the עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
27:16. provideat Dominus Deus spirituum omnis carnis hominem qui sit super multitudinem hancMay the Lord the God of the spirits of all flesh provide a man, that may be over this multitude:
16. Let the LORD, the God of the spirits of all flesh, appoint a man over the congregation,
27:16. “May the Lord, the God of the spirits of all flesh, provide a man, who may be over this multitude,
27:16. Let the LORD, the God of the spirits of all flesh, set a man over the congregation,
Let the LORD, the God of the spirits of all flesh, set a man over the congregation:

16: да поставит Господь, Бог духов всякой плоти, над обществом сим человека,
27:16
ἐπισκεψάσθω επισκεπτομαι visit; inspect
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πνευμάτων πνευμα spirit; wind
καὶ και and; even
πάσης πας all; every
σαρκὸς σαρξ flesh
ἄνθρωπον ανθρωπος person; human
ἐπὶ επι in; on
τῆς ο the
συναγωγῆς συναγωγη gathering
ταύτης ουτος this; he
27:16
יִפְקֹ֣ד yifqˈōḏ פקד miss
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הָ הַ the
רוּחֹ֖ת rûḥˌōṯ רוּחַ wind
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
אִ֖ישׁ ʔˌîš אִישׁ man
עַל־ ʕal- עַל upon
הָ הַ the
עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
27:16. provideat Dominus Deus spirituum omnis carnis hominem qui sit super multitudinem hanc
May the Lord the God of the spirits of all flesh provide a man, that may be over this multitude:
27:16. “May the Lord, the God of the spirits of all flesh, provide a man, who may be over this multitude,
27:16. Let the LORD, the God of the spirits of all flesh, set a man over the congregation,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:16: The Lord, the God of the spirits of all flesh - See the notes on Num 16:22.
Albert Barnes: Notes on the Bible - 1834
27:16: The God of the spirits of all flesh - An acknowledgment that man, who is but flesh (compare Gen 6:3), is of himself helpless; and "lives and moves and has his being" in God Act 17:28. The words are suitably employed here to introduce an entreaty that God would not leave the congregation without a guide and leader, and in Num 16:22 as a preface to an intercession that the whole people should not suffer for the sin of a, few.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:16: the Lord: Yehowah elohey haroochoth lechol basar, "Jehovah, the God of the spirits of all flesh." This address sufficiently proves, that this holy man believed man to be compounded of flesh and spirit, and that these principles are perfectly distinct. Either the materiality of the soul is a human fable, or, if it be a true doctrine, Moses did not pray under the influence of the Divine Spirit. There is a similar form of expression in Num 16:22: "O God, the God of the spirits of all flesh;" and in Job 12:10, "In whose hand is the soul (nephesh) of all living; and the spirit (rooach) of all flesh of man." These seem decisive proofs, among many others, that the Old Testament teaches that there is an immortal spirit in man; for though rooach sometimes denotes breath or wind, yet it certainly has not that signification here, nor in the other passages cited.
the God: Num 16:22; Heb 12:9
set a man: Deu 31:14; Sa1 12:13; Kg1 5:5; Jer 3:15, Jer 23:4, Jer 23:5; Eze 34:11-16, Eze 34:23; Eze 37:24; Mat 9:38; Joh 10:11; Act 20:28; Pe1 5:2-4
Geneva 1599
27:16 Let the LORD, the God of the (d) spirits of all flesh, set a man over the congregation,
(d) Who as he has created, so he governs the hearts of all men.
John Gill
27:16 Let the Lord, the God of the spirits of all flesh,.... The Maker of the souls of men, called the spirits of all flesh, or of corporeal beings, to distinguish them from the angels, who, though spirits, are incorporeal; and who knows the different qualities of the souls of men, their powers, and capacities, and fitness for service, what gifts and talents they have for business; and who can bestow such upon them, which will quality them for it:
set a man over the congregation: meaning in his room and stead.
John Wesley
27:16 The Lord of the spirits of all flesh - God of all men: the searcher of spirits, that knowest who is fit for this great employment; the father and giver and governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works.
Robert Jamieson, A. R. Fausset and David Brown
27:16 God of the spirits of all flesh, set a man over the congregation--The request was most suitably made to God in this character, as the Author of all the intellectual gifts and moral graces with which men are endowed, and who can raise up qualified persons for the most arduous duties and the most difficult situations.
27:1727:17: որ ելանիցէ առաջի սոցա, եւ որ հանիցէ եւ մուծանիցէ զսոսա. եւ մի՛ լինիցի ժողովուրդս Տեառն իբրեւ զոչխար՝ որոց ո՛չ իցէ հովիւ[1486]։ [1486] Ոմանք. Ժողովուրդս իբրեւ զոչխարս, որոց։
17 որ կարողանայ առաջնորդել նրան, որ հանի եւ տանի նրան այստեղից, որպէսզի Տիրոջ այս ժողովուրդը չնմանուի այն ոչխարներին, որոնք հովիւ չունեն»:
17 Որպէս զի անիկա անոնց առջեւէն ելլէ ու մտնէ ու զանոնք հանէ ու մտցնէ, որպէս զի Տէրոջը ժողովուրդը անհովիւ ոչխարներու պէս չըլլայ»։
որ ելանիցէ առաջի սոցա, եւ որ հանիցէ եւ մուծանիցէ զսոսա. եւ մի՛ լինիցի ժողովուրդս Տեառն իբրեւ զոչխարս որոց ոչ իցէ հովիւ:

27:17: որ ելանիցէ առաջի սոցա, եւ որ հանիցէ եւ մուծանիցէ զսոսա. եւ մի՛ լինիցի ժողովուրդս Տեառն իբրեւ զոչխար՝ որոց ո՛չ իցէ հովիւ[1486]։
[1486] Ոմանք. Ժողովուրդս իբրեւ զոչխարս, որոց։
17 որ կարողանայ առաջնորդել նրան, որ հանի եւ տանի նրան այստեղից, որպէսզի Տիրոջ այս ժողովուրդը չնմանուի այն ոչխարներին, որոնք հովիւ չունեն»:
17 Որպէս զի անիկա անոնց առջեւէն ելլէ ու մտնէ ու զանոնք հանէ ու մտցնէ, որպէս զի Տէրոջը ժողովուրդը անհովիւ ոչխարներու պէս չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1717: который выходил бы пред ними и который входил бы пред ними, который выводил бы их и который приводил бы их, чтобы не осталось общество Господне, как овцы, у которых нет пастыря.
27:17 ὅστις οστις who; that ἐξελεύσεται εξερχομαι come out; go out πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even ὅστις οστις who; that εἰσελεύσεται εισερχομαι enter; go in πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even ὅστις οστις who; that ἐξάξει εξαγω lead out; bring out αὐτοὺς αυτος he; him καὶ και and; even ὅστις οστις who; that εἰσάξει εισαγω lead in; bring in αὐτούς αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be ἡ ο the συναγωγὴ συναγωγη gathering κυρίου κυριος lord; master ὡσεὶ ωσει as if; about πρόβατα προβατον sheep οἷς ος who; what οὐκ ου not ἔστιν ειμι be ποιμήν ποιμην shepherd
27:17 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵצֵ֣א yēṣˈē יצא go out לִ li לְ to פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יָבֹא֙ yāvˌō בוא come לִ li לְ to פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֹוצִיאֵ֖ם yôṣîʔˌēm יצא go out וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְבִיאֵ֑ם yᵊvîʔˈēm בוא come וְ wᵊ וְ and לֹ֤א lˈō לֹא not תִהְיֶה֙ ṯihyˌeh היה be עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as † הַ the צֹּ֕אן ṣṣˈōn צֹאן cattle אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵין־ ʔên- אַיִן [NEG] לָהֶ֖ם lāhˌem לְ to רֹעֶֽה׃ rōʕˈeh רעה pasture
27:17. et possit exire et intrare ante eos et educere illos vel introducere ne sit populus Domini sicut oves absque pastoreAnd may go out and in before them, and may lead them out, or bring them in: lest the people of the Lord be as sheep without a shepherd.
17. which may go out before them, and which may come in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.
27:17. and who may be able to exit and enter before them, and who may lead them out or lead them in: lest the people of the Lord be like sheep without a shepherd.”
27:17. Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.
Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd:

17: который выходил бы пред ними и который входил бы пред ними, который выводил бы их и который приводил бы их, чтобы не осталось общество Господне, как овцы, у которых нет пастыря.
27:17
ὅστις οστις who; that
ἐξελεύσεται εξερχομαι come out; go out
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
ὅστις οστις who; that
εἰσελεύσεται εισερχομαι enter; go in
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
ὅστις οστις who; that
ἐξάξει εξαγω lead out; bring out
αὐτοὺς αυτος he; him
καὶ και and; even
ὅστις οστις who; that
εἰσάξει εισαγω lead in; bring in
αὐτούς αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
συναγωγὴ συναγωγη gathering
κυρίου κυριος lord; master
ὡσεὶ ωσει as if; about
πρόβατα προβατον sheep
οἷς ος who; what
οὐκ ου not
ἔστιν ειμι be
ποιμήν ποιμην shepherd
27:17
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֵצֵ֣א yēṣˈē יצא go out
לִ li לְ to
פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face
וַ wa וְ and
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יָבֹא֙ yāvˌō בוא come
לִ li לְ to
פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֹוצִיאֵ֖ם yôṣîʔˌēm יצא go out
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יְבִיאֵ֑ם yᵊvîʔˈēm בוא come
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תִהְיֶה֙ ṯihyˌeh היה be
עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
הַ the
צֹּ֕אן ṣṣˈōn צֹאן cattle
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֵין־ ʔên- אַיִן [NEG]
לָהֶ֖ם lāhˌem לְ to
רֹעֶֽה׃ rōʕˈeh רעה pasture
27:17. et possit exire et intrare ante eos et educere illos vel introducere ne sit populus Domini sicut oves absque pastore
And may go out and in before them, and may lead them out, or bring them in: lest the people of the Lord be as sheep without a shepherd.
27:17. and who may be able to exit and enter before them, and who may lead them out or lead them in: lest the people of the Lord be like sheep without a shepherd.”
27:17. Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:17: That the congregation of the Lord be not as sheep which have no shepherd - This is a beautiful expression, and shows us in what light Moses viewed himself among his people. He was their shepherd; he sought no higher place; he fed and guided the flock of God under the direction of the Divine Spirit, and was faithful in all his Master's house. To this saying of Moses our Lord alludes, Mat 9:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:17: go out: Deu 31:2; Sa1 8:20, Sa1 18:13; Sa2 5:2; Kg1 3:7; Ch2 1:10; Joh 10:3, Joh 10:4, Joh 10:9
as sheep: Kg1 22:17; Ch2 18:16; Eze 34:5; Zac 10:2, Zac 13:7; Mat 9:36, Mat 10:6; Mat 15:24; Mar 6:34; Pe1 2:25
Geneva 1599
27:17 Which may (e) go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.
(e) That is, govern them and do his duty, as in (2Chron 1:10).
John Gill
27:17 Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in,.... Which may lead them out, and go before them in war, and command them in battle and bring them in peace, having conquered their enemies; or these phrases only mean the administration of civil government among them, and diligence and assiduity in it, see 2Chron 1:10, unless it has any peculiar respect to the leading the people of Israel out of the wilderness, and introducing them into the land of Canaan:
that the congregation of the Lord be not as sheep which have no shepherd; and so wander about, having none to guide them into proper pastures, or to protect them from beasts of prey; which is to be in a most forlorn and distressed condition; see Mt 9:36.
John Wesley
27:17 Go out before them - That is, who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again.
27:1827:18: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Ա՛ռ դու քեզ զՅեսու որդի Նաւեայ՝ զայր յորում գո՛յ Հոգի, եւ դիցես զձեռս քո ՚ի վերայ նորա[1487]. [1487] Ոմանք. Ա՛ռ դու առ քեզ զՅեսու։
18 Տէրը խօսեց Մովսէսի հետ եւ ասաց. «Վերցրո՛ւ Նաւէի որդի Յեսուին, որի մէջ Հոգի կայ, եւ ձեռքդ դի՛ր նրա վրայ:
18 Եւ Տէրը ըսաւ Մովսէսին. «Ա՛ռ քեզի Նաւէին որդին Յեսուն, որուն վրայ Հոգի կայ ու անոր վրայ ձեռքդ դի՛ր
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. Առ դու քեզ զՅեսու որդի Նաւեայ, զայր յորում գոյ Հոգի, եւ դիցես զձեռս քո ի վերայ նորա:

27:18: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Ա՛ռ դու քեզ զՅեսու որդի Նաւեայ՝ զայր յորում գո՛յ Հոգի, եւ դիցես զձեռս քո ՚ի վերայ նորա[1487].
[1487] Ոմանք. Ա՛ռ դու առ քեզ զՅեսու։
18 Տէրը խօսեց Մովսէսի հետ եւ ասաց. «Վերցրո՛ւ Նաւէի որդի Յեսուին, որի մէջ Հոգի կայ, եւ ձեռքդ դի՛ր նրա վրայ:
18 Եւ Տէրը ըսաւ Մովսէսին. «Ա՛ռ քեզի Նաւէին որդին Յեսուն, որուն վրայ Հոգի կայ ու անոր վրայ ձեռքդ դի՛ր
zohrab-1805▾ eastern-1994▾ western am▾
27:1818: И сказал Господь Моисею: возьми себе Иисуса, сына Навина, человека, в котором есть Дух, и возложи на него руку твою,
27:18 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare λαβὲ λαμβανω take; get πρὸς προς to; toward σεαυτὸν σεαυτου of yourself τὸν ο the Ἰησοῦν ιησους Iēsous; Iisus υἱὸν υιος son Ναυη ναυη person; human ὃς ος who; what ἔχει εχω have; hold πνεῦμα πνευμα spirit; wind ἐν εν in ἑαυτῷ εαυτου of himself; his own καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another τὰς ο the χεῖράς χειρ hand σου σου of you; your ἐπ᾿ επι in; on αὐτὸν αυτος he; him
27:18 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses קַח־ qaḥ- לקח take לְךָ֙ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֔וּן nˈûn נוּן Nun אִ֖ישׁ ʔˌîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ר֣וּחַ rˈûₐḥ רוּחַ wind בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and סָמַכְתָּ֥ sāmaḵtˌā סמך support אֶת־ ʔeṯ- אֵת [object marker] יָדְךָ֖ yāḏᵊḵˌā יָד hand עָלָֽיו׃ ʕālˈāʸw עַל upon
27:18. dixitque Dominus ad eum tolle Iosue filium Nun virum in quo est spiritus et pone manum tuam super eumAnd the Lord said to him: take Josue the son of Nun, a man in whom is the Spirit, and put thy hand upon him.
18. And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him;
27:18. And the Lord said to him: “Take Joshua, the son of Nun, a man in whom the Spirit is, and place your hand upon him.
27:18. And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom [is] the spirit, and lay thine hand upon him;
And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom [is] the spirit, and lay thine hand upon him:

18: И сказал Господь Моисею: возьми себе Иисуса, сына Навина, человека, в котором есть Дух, и возложи на него руку твою,
27:18
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
λαβὲ λαμβανω take; get
πρὸς προς to; toward
σεαυτὸν σεαυτου of yourself
τὸν ο the
Ἰησοῦν ιησους Iēsous; Iisus
υἱὸν υιος son
Ναυη ναυη person; human
ὃς ος who; what
ἔχει εχω have; hold
πνεῦμα πνευμα spirit; wind
ἐν εν in
ἑαυτῷ εαυτου of himself; his own
καὶ και and; even
ἐπιθήσεις επιτιθημι put on; put another
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
27:18
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
קַח־ qaḥ- לקח take
לְךָ֙ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נ֔וּן nˈûn נוּן Nun
אִ֖ישׁ ʔˌîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ר֣וּחַ rˈûₐḥ רוּחַ wind
בֹּ֑ו bˈô בְּ in
וְ wᵊ וְ and
סָמַכְתָּ֥ sāmaḵtˌā סמך support
אֶת־ ʔeṯ- אֵת [object marker]
יָדְךָ֖ yāḏᵊḵˌā יָד hand
עָלָֽיו׃ ʕālˈāʸw עַל upon
27:18. dixitque Dominus ad eum tolle Iosue filium Nun virum in quo est spiritus et pone manum tuam super eum
And the Lord said to him: take Josue the son of Nun, a man in whom is the Spirit, and put thy hand upon him.
27:18. And the Lord said to him: “Take Joshua, the son of Nun, a man in whom the Spirit is, and place your hand upon him.
27:18. And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom [is] the spirit, and lay thine hand upon him;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «Возложение руки» — видимый знак сообщения прав и полномочий.
Adam Clarke: Commentary on the Bible - 1831
27:18: In whom is the spirit - This must certainly mean the Spirit of God; and because he was endued with this Spirit, therefore he was capable of leading the people. How miserably qualified is that man for the work of God who is not guided and influenced by the Holy Ghost! God never chooses a man to accomplish his designs but that one whom he himself has qualified for the work.
Albert Barnes: Notes on the Bible - 1834
27:18: In whom is the spirit Compare Gen 41:38. Joshua was endowed by God with the requisite spiritual qualifications for the office. Moses howerer, was to lay his hands upon him, both in order to confer formal and public appointment, and also (compare Deu 34:9) to confirm and strengthen the spiritual gifts already bestowed. The pRev_ious reception of the inner grace did not dispense with that of the outward sign; compare the case of Cornelius Act 10:44-48; and Paul's baptism after his miraculous conversion Act 9:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:18: Take thee: Num 11:28, Num 13:8, Num 13:16; Exo 17:9; Deu 3:28, Deu 31:7, Deu 31:8, Deu 31:23, Deu 34:9
a man: Num 11:17; Gen 41:38; Jdg 3:10, Jdg 11:29; Sa1 16:13, Sa1 16:14, Sa1 16:18; Dan 5:14; Joh 3:34; Act 6:3; Co1 12:4-11
lay: Num 27:23; Deu 34:9; Act 6:6, Act 8:15-19, Act 13:3, Act 19:6; Ti1 4:14, Ti1 5:22; Heb 6:2
Carl Friedrich Keil and Franz Delitzsch
27:18
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 Num 27:19 and Num 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 Deut 34:9 clearly shows. The מן (of) in Num 27:20 is partitive, as in Gen 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. Num 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 Num 27:21 : "Eleazar shall ask to him (for him) the judgment of the Urim before Jehovah." Urim is an abbreviation for Urim and Thummim (Ex 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.
Geneva 1599
27:18 And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom [is] the spirit, and (f) lay thine hand upon him;
(f) And so appoint him governor.
John Gill
27:18 And the Lord said unto Moses,.... In answer to his request:
take thou Joshua the son of Nun, who had been a servant of his near forty years, and of whose humility, diligence, faithfulness and integrity he had sufficient proof, as well as of his skill and courage in military affairs, particularly at the battle with Amalek, Ex 17:9,
a man in whom is the Spirit: not only in whom is a spirit or soul, which is in every man; but the Spirit of God, and that not only as a spirit of grace and sanctification, which is in every good man; but as a spirit of prophecy, as the Targums of Onkelos and Jonathan; or rather it respects the more than ordinary gifts of the Spirit qualifying him for government, as courage and conduct, wisdom, prudence, and greatness of mind:
and lay thine hand upon him; thereby transferring the government to him, pointing him out to the people as his successor; to show to the children of Israel that he was in his place, as Aben Ezra notes; upon which followed a larger measure of the gifts of the Spirit of God; see Deut 34:9.
John Wesley
27:18 The spirit - The spirit of government, of wisdom, and of the fear of the Lord. Lay thy hand - By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment.
Robert Jamieson, A. R. Fausset and David Brown
27:18 JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
Take thee Joshua . . . a man in whom is the spirit, and lay thine hand upon him--A strong testimony is here borne to the personality of the divine Spirit--the imposition of hands was an ancient ceremony. (See Gen 48:14; Lev 1:4; Ti1 4:14).
27:1927:19: եւ կացուսցե՛ս զնա յանդիմա՛ն Եղիազարու քահանայի. եւ պատուիրեսցես վասն նորա յանդիման նոցա[1488]. [1488] Օրինակ մի յաւելու. Եւ պատուիրեսցես նմա յանդիման ամենայն ժողովրդեանն. եւ պատուիրեսցես վասն նորա յանդիման։
19 Նրան կը կանգնեցնես Եղիազար քահանայի առջեւ եւ ամբողջ ժողովրդի ներկայութեամբ պատուէր կը տաս նրան: Այո՛, պատուէր կը տաս նրան նրանց առաջ:
19 Եւ զանիկա Եղիազար քահանային ու բոլոր ժողովուրդին առջեւ կեցուր եւ անոնց աչքին առջեւ անոր պատուէր տուր
եւ կացուսցես զնա յանդիման Եղիազարու քահանայի եւ [436]պատուիրեսցես նմա`` յանդիման ամենայն ժողովրդեանն, եւ պատուիրեսցես [437]վասն նորա`` յանդիման նոցա:

27:19: եւ կացուսցե՛ս զնա յանդիմա՛ն Եղիազարու քահանայի. եւ պատուիրեսցես վասն նորա յանդիման նոցա[1488].
[1488] Օրինակ մի յաւելու. Եւ պատուիրեսցես նմա յանդիման ամենայն ժողովրդեանն. եւ պատուիրեսցես վասն նորա յանդիման։
19 Նրան կը կանգնեցնես Եղիազար քահանայի առջեւ եւ ամբողջ ժողովրդի ներկայութեամբ պատուէր կը տաս նրան: Այո՛, պատուէր կը տաս նրան նրանց առաջ:
19 Եւ զանիկա Եղիազար քահանային ու բոլոր ժողովուրդին առջեւ կեցուր եւ անոնց աչքին առջեւ անոր պատուէր տուր
zohrab-1805▾ eastern-1994▾ western am▾
27:1919: и поставь его пред Елеазаром священником и пред всем обществом, и дай ему наставление пред глазами их,
27:19 καὶ και and; even στήσεις ιστημι stand; establish αὐτὸν αυτος he; him ἔναντι εναντι next to; in the presence of Ελεαζαρ ελεαζαρ Eleazar τοῦ ο the ἱερέως ιερευς priest καὶ και and; even ἐντελῇ εντελλομαι direct; enjoin αὐτῷ αυτος he; him ἔναντι εναντι next to; in the presence of πάσης πας all; every συναγωγῆς συναγωγη gathering καὶ και and; even ἐντελῇ εντελλομαι direct; enjoin περὶ περι about; around αὐτοῦ αυτος he; him ἐναντίον εναντιον next to; before αὐτῶν αυτος he; him
27:19 וְ wᵊ וְ and הַֽעֲמַדְתָּ֣ hˈaʕᵃmaḏtˈā עמד stand אֹתֹ֗ו ʔōṯˈô אֵת [object marker] לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָ֑ה ʕēḏˈā עֵדָה gathering וְ wᵊ וְ and צִוִּיתָ֥ה ṣiwwîṯˌā צוה command אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לְ lᵊ לְ to עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
27:19. qui stabit coram Eleazaro sacerdote et omni multitudineAnd he shall stand before Eleazar the priest and all the multitude:
19. and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.
27:19. And he shall stand before Eleazar the priest and the entire multitude.
27:19. And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.
And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight:

19: и поставь его пред Елеазаром священником и пред всем обществом, и дай ему наставление пред глазами их,
27:19
καὶ και and; even
στήσεις ιστημι stand; establish
αὐτὸν αυτος he; him
ἔναντι εναντι next to; in the presence of
Ελεαζαρ ελεαζαρ Eleazar
τοῦ ο the
ἱερέως ιερευς priest
καὶ και and; even
ἐντελῇ εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
ἔναντι εναντι next to; in the presence of
πάσης πας all; every
συναγωγῆς συναγωγη gathering
καὶ και and; even
ἐντελῇ εντελλομαι direct; enjoin
περὶ περι about; around
αὐτοῦ αυτος he; him
ἐναντίον εναντιον next to; before
αὐτῶν αυτος he; him
27:19
וְ wᵊ וְ and
הַֽעֲמַדְתָּ֣ hˈaʕᵃmaḏtˈā עמד stand
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָ֑ה ʕēḏˈā עֵדָה gathering
וְ wᵊ וְ and
צִוִּיתָ֥ה ṣiwwîṯˌā צוה command
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
לְ lᵊ לְ to
עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
27:19. qui stabit coram Eleazaro sacerdote et omni multitudine
And he shall stand before Eleazar the priest and all the multitude:
27:19. And he shall stand before Eleazar the priest and the entire multitude.
27:19. And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Поставление пред народом и наставление — акт обнародования преемства и вместе акт общественного признания преемника.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:19: give him: Deu 31:7; Luk 9:1-5, Luk 10:2-11; Act 20:28-31; Col 4:17; Ti1 5:21; Ti1 6:13-17; Ti2 4:1-6
John Gill
27:19 And set him before Eleazar the priest, and before all the congregation,.... Declaring before them all that he was his successor, and that they might be witnesses of what was said and done unto him, and receive and acknowledge him as such, and as having power and authority over them, which it became them to submit unto:
and give him a charge in their sight: to take care of the people committed to him; to rule them in the fear of God, and according to his laws; and to be of good courage, and go before the people and introduce them into the land of Canaan; assuring him of the divine Presence and help, so that he need not fear any enemy whatever; of this charge, and as confirmed by the Lord himself, see Deut 31:7.
John Wesley
27:19 Before all the congregation - That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler. Give him charge - Thou shalt give him counsels and instructions for the right management of that great trust.
27:2027:20: եւ տացե՛ս ՚ի փառաց քոց ՚ի վերայ նորա, զի լուիցեն նմա որդիքն Իսրայէլի։
20 Քո իշխանութիւնից որոշ բաժին կը տաս նրան, որպէսզի իսրայէլացիները հնազանդուեն նրան:
20 Ու քու փառքէդ անոր վրայ դիր, որպէս զի Իսրայէլի որդիներուն բոլոր ժողովուրդը անոր հնազանդի։
եւ տացես ի փառաց քոց ի վերայ նորա, զի լուիցեն նմա որդիքն Իսրայելի:

27:20: եւ տացե՛ս ՚ի փառաց քոց ՚ի վերայ նորա, զի լուիցեն նմա որդիքն Իսրայէլի։
20 Քո իշխանութիւնից որոշ բաժին կը տաս նրան, որպէսզի իսրայէլացիները հնազանդուեն նրան:
20 Ու քու փառքէդ անոր վրայ դիր, որպէս զի Իսրայէլի որդիներուն բոլոր ժողովուրդը անոր հնազանդի։
zohrab-1805▾ eastern-1994▾ western am▾
27:2020: и дай ему от славы твоей, чтобы слушало его все общество сынов Израилевых;
27:20 καὶ και and; even δώσεις διδωμι give; deposit τῆς ο the δόξης δοξα glory σου σου of you; your ἐπ᾿ επι in; on αὐτόν αυτος he; him ὅπως οπως that way; how ἂν αν perhaps; ever εἰσακούσωσιν εισακουω heed; listen to αὐτοῦ αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel
27:20 וְ wᵊ וְ and נָתַתָּ֥ה nāṯattˌā נתן give מֵ mē מִן from הֹֽודְךָ֖ hˈôḏᵊḵˌā הֹוד splendour עָלָ֑יו ʕālˈāʸw עַל upon לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of יִשְׁמְע֔וּ yišmᵊʕˈû שׁמע hear כָּל־ kol- כֹּל whole עֲדַ֖ת ʕᵃḏˌaṯ עֵדָה gathering בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
27:20. et dabis ei praecepta cunctis videntibus et partem gloriae tuae ut audiat eum omnis synagoga filiorum IsrahelAnd thou shalt give him precepts in the sight of all, and part of thy glory, that all the congregation of the children of Israel may hear him.
20. And thou shalt put of thine honour upon him, that all the congregation of the children of Israel may obey.
27:20. And you shall give him the precepts in the sight of all, and a portion of your glory, so that the entire congregation of the sons of Israel may listen to him.
27:20. And thou shalt put [some] of thine honour upon him, that all the congregation of the children of Israel may be obedient.
And thou shalt put [some] of thine honour upon him, that all the congregation of the children of Israel may be obedient:

20: и дай ему от славы твоей, чтобы слушало его все общество сынов Израилевых;
27:20
καὶ και and; even
δώσεις διδωμι give; deposit
τῆς ο the
δόξης δοξα glory
σου σου of you; your
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
ὅπως οπως that way; how
ἂν αν perhaps; ever
εἰσακούσωσιν εισακουω heed; listen to
αὐτοῦ αυτος he; him
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
27:20
וְ wᵊ וְ and
נָתַתָּ֥ה nāṯattˌā נתן give
מֵ מִן from
הֹֽודְךָ֖ hˈôḏᵊḵˌā הֹוד splendour
עָלָ֑יו ʕālˈāʸw עַל upon
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
יִשְׁמְע֔וּ yišmᵊʕˈû שׁמע hear
כָּל־ kol- כֹּל whole
עֲדַ֖ת ʕᵃḏˌaṯ עֵדָה gathering
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
27:20. et dabis ei praecepta cunctis videntibus et partem gloriae tuae ut audiat eum omnis synagoga filiorum Israhel
And thou shalt give him precepts in the sight of all, and part of thy glory, that all the congregation of the children of Israel may hear him.
27:20. And you shall give him the precepts in the sight of all, and a portion of your glory, so that the entire congregation of the sons of Israel may listen to him.
27:20. And thou shalt put [some] of thine honour upon him, that all the congregation of the children of Israel may be obedient.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Имеется в виду допущение И. Навина к осуществлению некоторых своих прав еще при жизни Моисея.
Adam Clarke: Commentary on the Bible - 1831
27:20: And thou shalt put, etc. - מחודך mechodecha, of thine honor or authority upon him. Thou shalt show to the whole congregation that thou hast associated him with thyself in the government of the people.
Albert Barnes: Notes on the Bible - 1834
27:20: Of thine honor - i. e., of thy dignity and authority (compare Num 11:17, Num 11:28). Joshua was constituted immediately vice-leader under Moses, by way of introduction to his becoming chief after Moses' death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:20: put some: Num 11:17, Num 11:28, Num 11:29; Sa1 10:6, Sa1 10:9; Kg2 2:9, Kg2 2:10, Kg2 2:15; Ch1 29:23, Ch1 29:25
may be: Jos 1:16-18
Geneva 1599
27:20 And thou shalt (g) put [some] of thine honour upon him, that all the congregation of the children of Israel may be obedient.
(g) Commend him to the people as suitable for the office and appointed by God.
John Gill
27:20 And thou shalt put some of thine honour upon him,.... Meaning not the Spirit that was on Moses, and the gifts of the Spirit; for to do this was the work of the Lord, and not Moses, see Num 11:17, but of the honour of civil government; suggesting that he should give him a share in it, and use him not as a minister and servant, as he had been, but as his colleague and partner; and let him have some of the ensigns of power and authority, and some exercise of it; not only to inure him to government, but to make him respectable among the people:
that all the congregation of Israel may be obedient; to him as their ruler and governor, hearken to his words, and obey his commands.
John Wesley
27:20 Put some of thine honour - Thou shalt not now use him as a servant, but as a brother and thy partner in the government, that the people being used to obey him while Moses lived, might do it afterward the more chearfully.
Robert Jamieson, A. R. Fausset and David Brown
27:20 Thou shalt put some of thine honour upon him--In the whole history of Israel there arose no prophet or ruler in all respects like unto Moses till the Messiah appeared, whose glory eclipsed all. But Joshua was honored and qualified in an eminent degree, through the special service of the high priest, who asked counsel for him after the judgment of Urim before the Lord.
27:2127:21: Եւ կացցէ առաջի Եղիազարու քահանայի, եւ հարցցե՛ն ՚ի նմանէ զիրաւունս յայտնութեանց առաջի Տեառն. ըստ բանի բերանոյ նորա ելանիցեն, եւ ըստ բանի բերանոյ նորա մտանիցեն. ինքն եւ որդի՛քն Իսրայէլի միաբան, եւ ամենայն ժողովուրդն[1489]։ [1489] Ոմանք. Եւ կացցեն առաջի Եղիազա՛՛։
21 Նա թող կանգնի Եղիազար քահանայի առաջ, եւ թող նրան հարցեր տան Տիրոջ իրաւունքների մասին: Եղիազարի խօսքով պիտի շարժուեն, գործեն բոլորը՝ Յեսուն եւ իսրայէլացի ամբողջ ժողովուրդը միաբան»:
21 Անիկա Եղիազար քահանային առջեւ պիտի կենայ ու Տէրոջը առջեւ Ուրիմին կանոնովը անոր պիտի հարցնէ*, անոր խօսքովը պիտի ելլեն ու անոր խօսքովը պիտի մտնեն, ինք եւ իրեն հետ բոլոր Իսրայէլի որդիները ու բոլոր ժողովուրդը»։
Եւ կացցէ առաջի Եղիազարու քահանայի, եւ [438]հարցցեն ի նմանէ զիրաւունս յայտնութեանց`` առաջի Տեառն. ըստ բանի բերանոյ նորա ելանիցեն, եւ ըստ բանի բերանոյ նորա մտանիցեն, ինքն եւ որդիքն Իսրայելի միաբան եւ ամենայն ժողովուրդն:

27:21: Եւ կացցէ առաջի Եղիազարու քահանայի, եւ հարցցե՛ն ՚ի նմանէ զիրաւունս յայտնութեանց առաջի Տեառն. ըստ բանի բերանոյ նորա ելանիցեն, եւ ըստ բանի բերանոյ նորա մտանիցեն. ինքն եւ որդի՛քն Իսրայէլի միաբան, եւ ամենայն ժողովուրդն[1489]։
[1489] Ոմանք. Եւ կացցեն առաջի Եղիազա՛՛։
21 Նա թող կանգնի Եղիազար քահանայի առաջ, եւ թող նրան հարցեր տան Տիրոջ իրաւունքների մասին: Եղիազարի խօսքով պիտի շարժուեն, գործեն բոլորը՝ Յեսուն եւ իսրայէլացի ամբողջ ժողովուրդը միաբան»:
21 Անիկա Եղիազար քահանային առջեւ պիտի կենայ ու Տէրոջը առջեւ Ուրիմին կանոնովը անոր պիտի հարցնէ*, անոր խօսքովը պիտի ելլեն ու անոր խօսքովը պիտի մտնեն, ինք եւ իրեն հետ բոլոր Իսրայէլի որդիները ու բոլոր ժողովուրդը»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2121: и будет он обращаться к Елеазару священнику и спрашивать его о решении, посредством урима пред Господом; и по его слову должны выходить, и по его слову должны входить он и все сыны Израилевы с ним и все общество.
27:21 καὶ και and; even ἔναντι εναντι next to; in the presence of Ελεαζαρ ελεαζαρ Eleazar τοῦ ο the ἱερέως ιερευς priest στήσεται ιστημι stand; establish καὶ και and; even ἐπερωτήσουσιν επερωταω interrogate; inquire of αὐτὸν αυτος he; him τὴν ο the κρίσιν κρισις decision; judgment τῶν ο the δήλων δηλος.1 clear ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἐπὶ επι in; on τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him ἐξελεύσονται εξερχομαι come out; go out καὶ και and; even ἐπὶ επι in; on τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him εἰσελεύσονται εισερχομαι enter; go in αὐτὸς αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord καὶ και and; even πᾶσα πας all; every ἡ ο the συναγωγή συναγωγη gathering
27:21 וְ wᵊ וְ and לִ li לְ to פְנֵ֨י fᵊnˌê פָּנֶה face אֶלְעָזָ֤ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand וְ wᵊ וְ and שָׁ֥אַל šˌāʔal שׁאל ask לֹ֛ו lˈô לְ to בְּ bᵊ בְּ in מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice הָ hā הַ the אוּרִ֖ים ʔûrˌîm אוּר [oracle device] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon פִּ֨יו pˌiʸw פֶּה mouth יֵצְא֜וּ yēṣᵊʔˈû יצא go out וְ wᵊ וְ and עַל־ ʕal- עַל upon פִּ֣יו pˈiʸw פֶּה mouth יָבֹ֗אוּ yāvˈōʔû בוא come ה֛וּא hˈû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּנֵי־ bᵊnê- בֵּן son יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel אִתֹּ֖ו ʔittˌô אֵת together with וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
27:21. pro hoc si quid agendum erit Eleazar sacerdos consulet Dominum ad verbum eius egredietur et ingredietur ipse et omnes filii Israhel cum eo et cetera multitudoIf any thing be to be done, Eleazar the priest shall consult the Lord for him. He and all the children of Israel with him, and the rest of the multitude shall go out and go in at his word.
21. And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.
27:21. On his behalf, if anything is to be done, Eleazar the priest shall consult the Lord. He, and all the sons of Israel with him, and the rest of the multitude, shall go out and enter in at his word.”
27:21. And he shall stand before Eleazar the priest, who shall ask [counsel] for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, [both] he, and all the children of Israel with him, even all the congregation.
And he shall stand before Eleazar the priest, who shall ask [counsel] for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, [both] he, and all the children of Israel with him, even all the congregation:

21: и будет он обращаться к Елеазару священнику и спрашивать его о решении, посредством урима пред Господом; и по его слову должны выходить, и по его слову должны входить он и все сыны Израилевы с ним и все общество.
27:21
καὶ και and; even
ἔναντι εναντι next to; in the presence of
Ελεαζαρ ελεαζαρ Eleazar
τοῦ ο the
ἱερέως ιερευς priest
στήσεται ιστημι stand; establish
καὶ και and; even
ἐπερωτήσουσιν επερωταω interrogate; inquire of
αὐτὸν αυτος he; him
τὴν ο the
κρίσιν κρισις decision; judgment
τῶν ο the
δήλων δηλος.1 clear
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἐπὶ επι in; on
τῷ ο the
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
ἐξελεύσονται εξερχομαι come out; go out
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
εἰσελεύσονται εισερχομαι enter; go in
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
καὶ και and; even
πᾶσα πας all; every
ο the
συναγωγή συναγωγη gathering
27:21
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֨י fᵊnˌê פָּנֶה face
אֶלְעָזָ֤ר ʔelʕāzˈār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand
וְ wᵊ וְ and
שָׁ֥אַל šˌāʔal שׁאל ask
לֹ֛ו lˈô לְ to
בְּ bᵊ בְּ in
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
הָ הַ the
אוּרִ֖ים ʔûrˌîm אוּר [oracle device]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
פִּ֨יו pˌiʸw פֶּה mouth
יֵצְא֜וּ yēṣᵊʔˈû יצא go out
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פִּ֣יו pˈiʸw פֶּה mouth
יָבֹ֗אוּ yāvˈōʔû בוא come
ה֛וּא hˈû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּנֵי־ bᵊnê- בֵּן son
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אִתֹּ֖ו ʔittˌô אֵת together with
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
27:21. pro hoc si quid agendum erit Eleazar sacerdos consulet Dominum ad verbum eius egredietur et ingredietur ipse et omnes filii Israhel cum eo et cetera multitudo
If any thing be to be done, Eleazar the priest shall consult the Lord for him. He and all the children of Israel with him, and the rest of the multitude shall go out and go in at his word.
27:21. On his behalf, if anything is to be done, Eleazar the priest shall consult the Lord. He, and all the sons of Israel with him, and the rest of the multitude, shall go out and enter in at his word.”
27:21. And he shall stand before Eleazar the priest, who shall ask [counsel] for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, [both] he, and all the children of Israel with him, even all the congregation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Никто из избранных ветхозаветных мужей не удостоился иметь такое близкое общение с Божеством, какое имел Моисей (Чис XII:6–8). Преемник Моисея будет вопрошать Господа посредством таинственного урим и туммим, находившегося на наперснике первосвященника (Исх XXVIII:30).
Adam Clarke: Commentary on the Bible - 1831
27:21: Eleazar the priest - shall ask counsel for him - Here was a remarkable difference between him and Moses. God talked with Moses face to face; but to Joshua only through the medium of the high priest.
Albert Barnes: Notes on the Bible - 1834
27:21: And he shall stand before Eleazar the priest ... - Joshua was thus to be inferior to what Moses had been. For Moses had enjoyed the privilege of unrestricted direct contact with God: Joshua, like all future rulers of Israel, was to ask counsel mediately, through the High Priest and those means of inquiring of God wherewith the high priest was entrusted. Such counsel Joshua seems to have omitted to seek when he concluded his hasty treaty with the Gibeonites (Jos 9:3 ff).
Judgment of Urim - See Exo 28:30 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:21: he shall: Jos 9:14; Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:26-28; Sa1 22:10, Sa1 23:9, Sa1 28:6, Sa1 30:7
Urim: Exo 28:30; Lev 8:8; Deu 33:8; Sa1 28:6; Ezr 2:63; Neh 7:65
at his word: Num 27:17; Jos 9:14; Sa1 22:10-15
Geneva 1599
27:21 And he shall stand before Eleazar the priest, who shall ask [counsel] for him after the (h) judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, [both] he, and all the children of Israel with him, even all the congregation.
(h) According to his office: signifying that the civil magistrate could execute nothing but that which he knew to be the will of God.
John Gill
27:21 And he shall stand before Eleazar the priest,.... This was for the honour of God, whose priest Eleazar was, and whose oracle was consulted by him; for it is said (z), the high priest did not come into the presence of the king but when he pleased; and he did not stand before him, but the king stood before the high priest, as it is said, "and before Eleazar the priest shall he stand"; though it is commanded the high priest to honour the king, and to rise up and stand when he comes unto him; and the king does not stand before him, but when he consults for him by the judgment of Urim; and his posture seems to be different from other persons that consulted; for the same writer (a) observes, in answer to a question,"how do they consult? the priest stands, and his face is before the ark, and he that consults is behind him, and his face to the back of the priest;''whereas here Joshua stood before the priest, and so any king or supreme governor:
who shall ask counsel for him after the judgment of Urim before the Lord: of the Urim and Thummim which were in the breastplate of judgment, and of consultation by them; see Gill on Ex 28:30 and from this place the Jews (b) infer that consultation was not made by them for a private person, but for a king, or for one the congregation stood in need of:
at his word shall they go out, and at his word shall they come in; go out to war, and return from it, or do any service enjoined them; that is, either at the word of the Lord, or rather at the word of Eleazar the priest, declaring the will of God, which comes to much the same sense; or at the word of Joshua, directed by the high priest, according to the oracle of God; and he being under such direction, the people could never do amiss in obeying him, or be in any fear or danger of being led wrong by him; but he is mentioned in the next clause, as included in those that went out, and came in:
both he, and all the children of Israel with him, even all the congregation; which Maimonides (c) interprets thus, "he", this is the king; "and all the children of Israel", this is the anointed for war, or he whom the congregation hath need of; "and all the congregation", these are the great sanhedrim, or seventy elders.
(z) Maimon. Hilchot Melachim, c. 2. sect. 5. (a) Maimon. Hilchot Cele Hamikdash, c. 10. sect. 11. (b) Misn. Yoma, c. 7. sect. 5. Maimon. Cele Hamikdash, c. 10. sect. 12. (c) lbid.
John Wesley
27:21 Who shall ask counsel for him - When he requires him to do so, and in important and difficult matters. Of Urim - Urim is put for both Urim and Thummim. Before the Lord - Ordinarily in the tabernacle near the second veil setting his face to the ark. At his word - The word of the Lord, delivered to him by the high priest.
27:2227:22: Եւ արար Մովսէս որպէս պատուիրեաց նմա Տէր. եւ առեալ զՅեսու կացոյց առաջի Եղիազարու որդւոյ Ահարոնի քահանայի, եւ առաջի ամենայն ժողովրդեանն.
22 Մովսէսն արեց այնպէս, ինչպէս Տէրը պատուիրել էր իրեն: Յեսուին վերցնելով՝ Մովսէսը նրան բերեց Ահարոն քահանայի որդի Եղիազարի ու ամբողջ ժողովրդի առջեւ:
22 Մովսէս ըրաւ ինչպէս Տէրը իրեն հրամայեր էր, առաւ Յեսուն ու զանիկա Եղիազար քահանային ու բոլոր ժողովուրդին առջեւ կեցուց։
Եւ արար Մովսէս որպէս պատուիրեաց նմա Տէր. եւ առեալ զՅեսու կացոյց առաջի Եղիազարու [439]որդւոյ Ահարոնի`` քահանայի, եւ առաջի ամենայն ժողովրդեանն:

27:22: Եւ արար Մովսէս որպէս պատուիրեաց նմա Տէր. եւ առեալ զՅեսու կացոյց առաջի Եղիազարու որդւոյ Ահարոնի քահանայի, եւ առաջի ամենայն ժողովրդեանն.
22 Մովսէսն արեց այնպէս, ինչպէս Տէրը պատուիրել էր իրեն: Յեսուին վերցնելով՝ Մովսէսը նրան բերեց Ահարոն քահանայի որդի Եղիազարի ու ամբողջ ժողովրդի առջեւ:
22 Մովսէս ըրաւ ինչպէս Տէրը իրեն հրամայեր էր, առաւ Յեսուն ու զանիկա Եղիազար քահանային ու բոլոր ժողովուրդին առջեւ կեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
27:2222: И сделал Моисей, как повелел ему Господь, и взял Иисуса, и поставил его пред Елеазаром священником и пред всем обществом;
27:22 καὶ και and; even ἐποίησεν ποιεω do; make Μωυσῆς μωσευς Mōseus; Mosefs καθὰ καθα just as ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him κύριος κυριος lord; master καὶ και and; even λαβὼν λαμβανω take; get τὸν ο the Ἰησοῦν ιησους Iēsous; Iisus ἔστησεν ιστημι stand; establish αὐτὸν αυτος he; him ἐναντίον εναντιον next to; before Ελεαζαρ ελεαζαρ Eleazar τοῦ ο the ἱερέως ιερευς priest καὶ και and; even ἔναντι εναντι next to; in the presence of πάσης πας all; every συναγωγῆς συναγωγη gathering
27:22 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] יְהֹושֻׁ֗עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יַּֽעֲמִדֵ֨הוּ֙ yyˈaʕᵃmiḏˈēhû עמד stand לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
27:22. fecit Moses ut praeceperat Dominus cumque tulisset Iosue statuit eum coram Eleazaro sacerdote et omni frequentia populiMoses did as the Lord had commanded. And, when he had taken Josue, he set him before Eleazar the priest, and all the assembly of the people,
22. And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation:
27:22. Moses did just as the Lord had instructed. And when he had brought Joshua, he set him before Eleazar the priest, and before the entire gathering of the people.
27:22. And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation:
And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation:

22: И сделал Моисей, как повелел ему Господь, и взял Иисуса, и поставил его пред Елеазаром священником и пред всем обществом;
27:22
καὶ και and; even
ἐποίησεν ποιεω do; make
Μωυσῆς μωσευς Mōseus; Mosefs
καθὰ καθα just as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
λαβὼν λαμβανω take; get
τὸν ο the
Ἰησοῦν ιησους Iēsous; Iisus
ἔστησεν ιστημι stand; establish
αὐτὸν αυτος he; him
ἐναντίον εναντιον next to; before
Ελεαζαρ ελεαζαρ Eleazar
τοῦ ο the
ἱερέως ιερευς priest
καὶ και and; even
ἔναντι εναντι next to; in the presence of
πάσης πας all; every
συναγωγῆς συναγωγη gathering
27:22
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
יְהֹושֻׁ֗עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
יַּֽעֲמִדֵ֨הוּ֙ yyˈaʕᵃmiḏˈēhû עמד stand
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
27:22. fecit Moses ut praeceperat Dominus cumque tulisset Iosue statuit eum coram Eleazaro sacerdote et omni frequentia populi
Moses did as the Lord had commanded. And, when he had taken Josue, he set him before Eleazar the priest, and all the assembly of the people,
27:22. Moses did just as the Lord had instructed. And when he had brought Joshua, he set him before Eleazar the priest, and before the entire gathering of the people.
27:22. And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation:
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jw▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
27:22
Execution of the divine command.
John Gill
27:22 And Moses did as the Lord commanded him,.... Being faithful and obedient to him in all things, though ever so contrary to his own private interest and to that of his family:
and he took Joshua and set him before Eleazar the priest, and before all the congregation; as his successor, whom God had named and appointed as such.
John Wesley
27:22 And Moses did as the Lord commanded him - It had been little to resign his honour to a son of his own. But with his own hands, first to ordain Eleazar high - priest, and now Joshua chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites: this was more to his glory than the highest advancement of his family could have been. This shews him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of the greatness themselves possessed.
27:2327:23: եւ եդ զձեռս իւր ՚ի վերայ նորա, եւ արար զնա յանձն՝ որպէս պատուիրեաց Տէր Մովսիսի։
23 Նա իր ձեռքերը դրեց նրա վրայ եւ առաջնորդ կարգեց նրան, ինչպէս Տէրն էր պատուիրել Մովսէսին:
23 Իր ձեռքերը անոր վրայ դնելով՝ անոր պատուէր տուաւ, ինչպէս Տէրը իրեն պատուիրեր էր։
Եւ եդ զձեռս իւր ի վերայ նորա, եւ [440]արար զնա յանձն` որպէս պատուիրեաց Տէր`` Մովսիսի:

27:23: եւ եդ զձեռս իւր ՚ի վերայ նորա, եւ արար զնա յանձն՝ որպէս պատուիրեաց Տէր Մովսիսի։
23 Նա իր ձեռքերը դրեց նրա վրայ եւ առաջնորդ կարգեց նրան, ինչպէս Տէրն էր պատուիրել Մովսէսին:
23 Իր ձեռքերը անոր վրայ դնելով՝ անոր պատուէր տուաւ, ինչպէս Տէրը իրեն պատուիրեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
27:2323: и возложил на него руки свои и дал ему наставление, как говорил Господь чрез Моисея.
27:23 καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even συνέστησεν συνιστημι introduce; establish αὐτόν αυτος he; him καθάπερ καθαπερ exactly as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs
27:23 וַ wa וְ and יִּסְמֹ֧ךְ yyismˈōḵ סמך support אֶת־ ʔeṯ- אֵת [object marker] יָדָ֛יו yāḏˈāʸw יָד hand עָלָ֖יו ʕālˌāʸw עַל upon וַ wa וְ and יְצַוֵּ֑הוּ yᵊṣawwˈēhû צוה command כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
27:23. et inpositis capiti eius manibus cuncta replicavit quae mandaverat DominusAnd laying his hands on his head, he repeated all things that the Lord had commanded.
23. and he laid his hands upon him, and gave him a charge, as the LORD spake by the hand of Moses.
27:23. And imposing his hands upon his head, he repeated all that the Lord had commanded.
27:23. And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses.
And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses:

23: и возложил на него руки свои и дал ему наставление, как говорил Господь чрез Моисея.
27:23
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
καὶ και and; even
συνέστησεν συνιστημι introduce; establish
αὐτόν αυτος he; him
καθάπερ καθαπερ exactly as
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
27:23
וַ wa וְ and
יִּסְמֹ֧ךְ yyismˈōḵ סמך support
אֶת־ ʔeṯ- אֵת [object marker]
יָדָ֛יו yāḏˈāʸw יָד hand
עָלָ֖יו ʕālˌāʸw עַל upon
וַ wa וְ and
יְצַוֵּ֑הוּ yᵊṣawwˈēhû צוה command
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
27:23. et inpositis capiti eius manibus cuncta replicavit quae mandaverat Dominus
And laying his hands on his head, he repeated all things that the Lord had commanded.
27:23. And imposing his hands upon his head, he repeated all that the Lord had commanded.
27:23. And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Окончательная, всенародная, передача И. Навину прав еврейского вождя произошла позднее (Втор XXXI:23).
Adam Clarke: Commentary on the Bible - 1831
27:23: He laid his hands upon him - As a proof of his being appointed to and qualified for the work. So at the word of Joshua they were to go out, and at his word to come in, Num 27:21. And thus he was a type of our blessed Lord as to his mediatorial office, and Divine appointment as man to the work of our salvation; and to this circumstance of the appointment of Joshua to this work, and his receiving of Moses's honor and glory, St. Peter seems to refer in these words, Pe2 1:16, Pe2 1:17 : "We were eye-witnesses of his majesty; for he received from God the Father honor and glory, when there came such a voice to him from the excellent glory: This is my beloved Son, in whom I am well pleased; hear him." See Mat 17:5. But one infinitely greater than either Moses or Joshua is here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:23: Num 27:19; Deu 3:28, Deu 31:7, Deu 31:8
Geneva 1599
27:23 And he laid his hands upon him, and gave him a (i) charge, as the LORD commanded by the hand of Moses.
(i) How he should govern himself in his office.
John Gill
27:23 And he laid his hands upon him,.... Jarchi observes, that he did this cheerfully, and did more than he was commanded; for the Lord said to him, "lay thine hand", but he laid both his hands:
and gave him a charge, as the Lord commanded Moses; Num 27:19, this is a clear proof that Moses was no imposter, since he sought not to aggrandize his family, or serve the interest of that; nor did he in the least repine or murmur that the priesthood was given to his brother Aaron and sons, and now the civil government to his servant of the tribe of Ephraim; and as for his own posterity, they were only common Levites that waited upon the priests.