民数记 27
Chinese Contemporary Bible (Simplified)
女儿的继承权
27 西罗非哈是约瑟之子玛拿西的玄孙、玛吉的曾孙、基列的孙子、希弗的儿子。他的女儿是玛拉、挪阿、曷拉、密迦和得撒。她们前来， 2 站在会幕门口对摩西、以利亚撒祭司、众首领和全体会众说： 3 “我们的父亲死在旷野，他并没有跟可拉一伙一起反叛耶和华，而是因自己的罪而死，没有留下儿子。 4 难道因为他没有儿子，他的名字就要从族中消失吗？请让我们在父亲的家族中分一份产业吧。” 5 摩西就把她们的请求呈到耶和华面前。 6 耶和华对摩西说： 7 “西罗非哈的女儿说得有理。你要从她们父亲的家族中分一份产业给她们，让她们继承父亲的产业。 8 你要告诉以色列人，‘人死后如果没有儿子，就由女儿继承产业； 9 如果没有女儿，就由其兄弟继承； 10 如果没有兄弟，就由其父的兄弟继承； 11 如果其父没有兄弟，就由其族中最近的亲属继承。’”这是耶和华吩咐摩西颁布给以色列人的律例。
约书亚接替摩西做首领
12 耶和华对摩西说：“你上亚巴琳山去眺望我赐给以色列人的土地。 13 看了以后，你就要像你哥哥亚伦一样去祖先那里了。 14 因为会众在荀旷野反叛我的时候，你们二人没有按照我的指示取水，没有在他们面前尊我为圣。”耶和华指的是米利巴泉事件，发生在荀旷野的加低斯。 15 摩西对耶和华说： 16 “耶和华啊，你是赐人生命的上帝，求你立一个人做会众的首领， 17 带领他们或进或退，免得你的会众像没有牧人的羊群。” 18 耶和华对摩西说：“嫩的儿子约书亚心里有圣灵，你把他召来，按手在他身上， 19 让他站在以利亚撒祭司和全体会众面前，当着他们的面任命他做首领， 20 把你的权柄赐给他，使以色列全体会众都听从他。 21 遇到事情，他要去以利亚撒祭司那里，让祭司借着乌陵为他求问我。他和全体会众或进或出都要听从以利亚撒的指示。” 22 摩西遵命而行，把约书亚召来，让他站在以利亚撒祭司和全体会众面前， 23 然后照耶和华的吩咐按手在他的头上，任命他做首领。
Numbers 27
New English Translation
Special Inheritance Laws
27 [a] Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh,[b] the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said, 3 “Our father died in the wilderness, although[c] he was not part of[d] the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin,[e] and he had no sons. 4 Why should the name of our father be lost from among his family because he had no son? Give us a possession[f] among the relatives[g] of our father.”
5 So Moses brought their case before the Lord. 6 The Lord said to Moses: 7 “The daughters of Zelophehad have a valid claim.[h] You must indeed[i] give them possession of an inheritance among their father’s relatives, and you must transfer[j] the inheritance of their father to them. 8 And you must tell the Israelites, ‘If a man dies[k] and has no son, then you must transfer his inheritance to his daughter; 9 and if he has no daughter, then you are to give his inheritance to his brothers; 10 and if he has no brothers, then you are to give his inheritance to his father’s brothers; 11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement,[l] as the Lord commanded Moses.’”
Leadership Change
12 [m] Then the Lord said to Moses, “Go up this mountain of the Abarim range,[n] and see[o] the land I have given[p] to the Israelites. 13 When you have seen it, you will be gathered[q] to your ancestors,[r] as Aaron your brother was gathered to his ancestors.[s] 14 For[t] in the wilderness of Zin when the community rebelled against me, you[u] rebelled against my command[v] to show me as holy[w] before their eyes over the water—the water of Meribah in Kadesh in the wilderness of Zin.”
15 Then Moses spoke to the Lord: 16 “Let the Lord, the God of the spirits of all humankind,[x] appoint[y] a man over the community, 17 who will go out before them, and who will come in before them,[z] and who will lead them out, and who will bring them in, so that[aa] the community of the Lord may not be like sheep that have no shepherd.”
18 The Lord replied[ab] to Moses, “Take Joshua son of Nun, a man in whom is the Spirit,[ac] and lay your hand on him;[ad] 19 set him[ae] before Eleazar the priest and before the whole community, and commission[af] him publicly.[ag] 20 Then you must delegate[ah] some of your authority[ai] to him, so that the whole community of the Israelites will be obedient.[aj] 21 And he will stand before Eleazar the priest, who[ak] will seek counsel[al] for him before the Lord by the decision of the Urim.[am] At his command[an] they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”
22 So Moses did as the Lord commanded him; he took Joshua and set[ao] him before Eleazar the priest and before the whole community. 23 He laid his hands on him and commissioned him, just as the Lord commanded,[ap] by the authority[aq] of Moses.
Footnotes
- Numbers 27:1 sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.
- Numbers 27:1 tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.
- Numbers 27:3 tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.
- Numbers 27:3 tn Heb “in the midst of.”
- Numbers 27:3 tn The word order is emphatic: “but in/on account of his own sins he died.”
- Numbers 27:4 tn That is, the possession of land, or property, among the other families of their tribe.
- Numbers 27:4 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.
- Numbers 27:7 tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [doverot] with כֵּן [ken]).
- Numbers 27:7 tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.
- Numbers 27:7 tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (ʿavar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”
- Numbers 27:8 tn Heb “a man, if he dies.”
- Numbers 27:11 tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.
- Numbers 27:12 sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipiński, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.
- Numbers 27:12 tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.
- Numbers 27:12 tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
- Numbers 27:12 tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.
- Numbers 27:13 tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.
- Numbers 27:13 tn Heb “people.”
- Numbers 27:13 tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.
- Numbers 27:14 tn The preposition on the relative pronoun has the force of “because of the fact that.”
- Numbers 27:14 tn The verb is the second masculine plural form.
- Numbers 27:14 tn Heb “mouth.”
- Numbers 27:14 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile—very human. The leader has to be aware of what image he is conveying to the people.
- Numbers 27:16 tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”
- Numbers 27:16 tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.
- Numbers 27:17 sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).
- Numbers 27:17 tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.
- Numbers 27:18 tn Or “said.”
- Numbers 27:18 sn The word “spirit” probably refers to the Holy Spirit. This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”
- Numbers 27:18 sn This symbolic act would indicate the transfer of leadership to Joshua.
- Numbers 27:19 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
- Numbers 27:19 tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.
- Numbers 27:19 tn Heb “in their eyes.”
- Numbers 27:20 tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.
- Numbers 27:20 tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.
- Numbers 27:20 tn Heb “hear.”
- Numbers 27:21 tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
- Numbers 27:21 tn Heb “ask.”
- Numbers 27:21 sn The new leader would not have the privilege that Moses had in speaking to God face-to-face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.
- Numbers 27:21 tn Heb “mouth,” meaning what he will say.
- Numbers 27:22 tn Heb “stood.”
- Numbers 27:23 tn Heb “spoke.”
- Numbers 27:23 tn Heb “hand.”
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