27:15 Then Moses spoke to the Lord: 27:16 “Let the Lord, the God of the spirits of all humankind, 1 appoint 2 a man over the community, 27:17 who will go out before them, and who will come in before them, 3 and who will lead them out, and who will bring them in, so that 4 the community of the Lord may not be like sheep that have no shepherd.”
27:18 The Lord replied 5 to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, 6 and lay your hand on him; 7 27:19 set him 8 before Eleazar the priest and before the whole community, and commission 9 him publicly. 10 27:20 Then you must delegate 11 some of your authority 12 to him, so that the whole community of the Israelites will be obedient. 13 27:21 And he will stand before Eleazar the priest, who 14 will seek counsel 15 for him before the Lord by the decision of the Urim. 16 At his command 17 they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”
27:22 So Moses did as the Lord commanded him; he took Joshua and set 18 him before Eleazar the priest and before the whole community. 27:23 He laid his hands on him and commissioned him, just as the Lord commanded, 19 by the authority 20 of Moses.
1 tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”
2 tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.
4 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.
5 tn Or “said.”
6 sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the 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.”
7 sn This symbolic act would indicate the transfer of leadership to Joshua.
8 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
9 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.
10 tn Heb “in their eyes.”
11 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.
12 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.
13 tn Heb “hear.”
14 tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
15 tn Heb “ask.”
16 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
17 tn Heb “mouth,” meaning what he will say.
18 tn Heb “stood.”
19 tn Heb “spoke.”
20 tn Heb “hand.”