20<\/strong>. thou shalt put<\/em> some<\/strong> of<\/em> thy majesty<\/strong> upon him<\/em> ] The subst. denotes visible splendour and dignity. No man could be thought worthy to receive the whole of Moses’ majesty; but Joshua was to receive enough of it to make the people honour and obey him. Cf. Num 11:17<\/span>.<\/p>\n Of thine honor – <\/B>i. e., of thy dignity and authority (compare Num 11:17<\/span>, Num 11:28<\/span>). Joshua was constituted immediately vice-leader under Moses, by way of introduction to his becoming chief after Moses death.<\/P> <\/p>\n Verse 20<\/span>. And thou shalt put, &c.<\/B><\/I>] mechodecha<\/I>, of thine honour<\/I> or authority<\/I> upon him. Thou shalt show to the whole congregation that thou hast associated<\/I> him with thyself in the government of the people.<\/P> <\/p>\n Thou shalt not now use him as a servant, as thou hast done, but as a brother and thy partner in the government, showing respect to him, and causing others to do so, and thou shalt impart to him the ensigns and evidences of thy own authority, whatsoever they be. Some understand this honour of those spiritual endowments which did adorn Moses, which Moses was now to confer upon him. But this Joshua had before, for in him was the spirit<\/I>, Num 26:18<\/span>; and he received a further measure of the spirit by Mosess laying on of hands, from both which this honour is distinguished; and, had he meant this, he would not have expressed it in so dark and doubtful a phrase, but have called it a putting<\/I> not of honour, but of the spirit<\/I>, upon him, as it is called, Num 11:17<\/span>. And seeing the word <\/P> honour<\/B> here may very well be properly understood, why should we run to figurative significations? <\/P> <\/p>\n 20, 21. Thou shalt put some of thinehonour upon him<\/B>In the whole history of Israel there arose noprophet or ruler in all respects like unto Moses till the Messiahappeared, whose glory eclipsed all. But Joshua was honored andqualified in an eminent degree, through the special service of thehigh priest, who asked counsel for him after the judgment of Urimbefore the Lord.<\/P><\/p>\n And thou shalt put some of thine honour upon him<\/strong>,…. 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 Nu 11:17<\/span>, 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:<\/p>\n that all the congregation of Israel may be obedient<\/strong>; to him as their ruler and governor, hearken to his words, and obey his commands.<\/p>\n 2<\/strong> 0, 21 . <\/p>\n Put some honour upon him <\/strong> “The eminence and authority of Moses were not to be entirely transferred to Joshua, for they were bound up with his own person alone, (Num 12:6-8<\/span>,) 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 Urim <\/strong> with which Eleazar was intrusted so far as the supreme decision of the affairs of Israel was concerned.” Keil and Delitzsch. <\/p>\n <\/em><\/p>\n Who shall ask <\/strong> Eleazar shall ask God for Joshua. But the Septuagint reads “and they shall ask him,” that is, Joshua and the princes shall ask Eleazar, “the judgment of manifestations.” <\/p>\n Of Urim <\/strong> Abridged from Urim and Thummim. See Lev 8:8<\/span>, and Jos 1:1<\/span>, notes. <\/p>\n At his word <\/strong> Grammatically, either the Lord’s or Eleazar’s; probably the latter, by virtue of the oracle placed in his keeping. Ordinarily, the priest’s mouth and Jehovah’s. See 1Sa 23:9-12<\/span>. It is a rule among Hebrew doctors not to ask counsel by the priest who speaketh not by the Holy Spirit and the divine majesty residing in him.<\/p>\n Num 27:20<\/span><\/em><\/strong>. <\/strong>And thou shalt put some of thine honour upon him<\/em><\/strong><\/strong> There is nothing for some <\/em>in the Hebrew. It may be rendered, and thou shalt give unto him of thine honour <\/em>or glory. <\/em>Some of the rabbis have supposed, that Moses was here commanded to communicate to Joshua some part of that splendor, <\/em>or brightness, <\/em>wherewith his face shone when he returned from the mountain: but the passage is much better understood as importing, Thou shalt communicate some of thy authority to him at present, and make him thy associate in the government. See 1Ch 23:25<\/span>. <\/span>Dan 11:21<\/span>. Mr. Locke explains it thus, “some of thine honour; i.e.<\/em> he shall have the honour to receive directions from God by Urim and Thummim, for the conduct of the people. God will do him the honour to speak to him by a third person, when, in cases requiring it, he consults him; but will not do him the honour to talk with him face to face as he did to Moses. See Exo 9:11<\/span>.” <\/p>\n put some: Num 11:17, Num 11:28, Num 11:29, 1Sa 10:6, 1Sa 10:9, 2Ki 2:9, 2Ki 2:10, 2Ki 2:15, 1Ch 29:23, 1Ch 29:25 <\/p>\n may be: Jos 1:16-18 <\/p>\n Reciprocal: Exo 28:2 – glory Deu 31:14 – I may give<\/p>\n Num 27:20. Put some of thine honour upon him That is, communicate some of thy authority to him at present; no longer use him as a servant, but as a brother, and as thy associate in the government. This was enjoined in order that the people, being used to obey him while Moses lived, might do it afterward the more cheerfully.<\/p>\n 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.<\/p>\n (g) Commend him to the people as suitable for the office and appointed by God.<\/p>\n And thou shalt put [some] of thine honor upon him, that all the congregation of the children of Israel may be obedient. 20. thou shalt put some of thy majesty upon him ] The subst. denotes visible splendour and dignity. No man could be thought worthy to receive the whole of Moses’ majesty; but Joshua … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 27:20”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4583","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4583","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4583"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4583\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4583"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4583"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4583"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"