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Patriarchy: Our land, our women – Day 4

Patriarchy: Our land, our women – Day 4

Se(di)ngolwa (t)sa Bibele

DIPALO 27

Baradi le bona ke majalefa

1Jwale ha atamela baradi ba Selofehade, mora wa Hefere, mora wa Gileade, mora wa Makiri, mora wa Manase, ba morabe wa Manase, mora wa Josefa. Ana ke mabitso a baradi bao: Mahela, le Nowa, le Hogela, le Mileka, le Tiresa. 2Ba ema kapele ho Moshe, le kapele ho moprista Eleasare, le kapele ho mahosana, le kapele ho setjhaba sohle, monyakong wa Tente ya Morena, mme ba re: 3“Ntata rona o ile a shwella lehwatateng. O ne a se sehlopheng sa ba neng ba ikopantse, ba lwantsha Morena, e leng ba sehlopha sa Kora. Empa o ile a shwa ka baka la sebe sa hae. O ne a se na bara. 4Ke hobaneng lebitso la ntata rona le ntshwang hara ba lelapa? Na ke hobane a se na mora? Re neeng lefa jwaloka bana babo ntata rona.”

5Moshe a bea taba ya bona kapele ho Morena. 6Morena a bua ho Moshe, a re: 7“Baradi ba Selofehade ba nepile. Ba nee lefa jwaloka bana babo ntata bona; etsa hore lefa la ntata bona e be la bona.

8“O bue ho bana ba Iseraele, o re: ‘Ha monna a eshwa a se na mora, lefa la hae o tla le abela moradi wa hae. 9Haeba monna eo a se na moradi, lefa la hae o le abele bana babo. 10Haeba a se na bana babo, lefa la hae o le abele bana babo ntatae. 11Haeba ntatae a se na bana babo, lefa la hae o le abele mong ka yena, ya haufi le yena ka tswalano, hore a le je. Ona e tla ba molao wa toka ho bana ba Iseraele, jwalokaha Morena a laetse Moshe.’ ”

DIPALO 27:1-11SSO89SOBula ka mmadi wa Bibele

DIPALO 36

Lefa la baradi ba nyetsweng

1Baholo ba malapa a bana ba Gileade, mora wa Makiri, mora wa Manase, ba malapa a bara ba Josefa, ba atamela, ba bua ba le kapele ho Moshe, le kapele ho mahosana ao e leng baholo ba malapa a bana ba Iseraele, 2ba re: “Morena o o laetse ho abela bana ba Iseraele naha ena ka lotho, e le lefa la bona. Morena a ba a o laela hore lefa la ngwanabo rona Selofehade, o le abele baradi ba hae. 3Haeba baradi bana ba ka nyalwa ke ba bang ba merabe e meng ya bana ba Iseraele, lefa la bona le tla ntshwa lefeng la bo-ntata rona, le yo eketsa lefa la morabe oo ba nyetsweng ho wona; kahoo le tla ntshwa lefeng leo re le abetsweng ka lotho. 4Ha bana ba Iseraele ba etsa mokete wa dilemo tse mashome a mahlano, lefa la bona le tla kenngwa lefeng la morabe oo ba nyetsweng ho wona; kahoo lefa la bona le tla ntshwa lefeng la morabe wa bo-ntata rona.”

5Moshe a laela bana ba Iseraele ho ya ka taelo ya Morena, a re: “Morabe wa bara ba Josefa o buile ka nepo. 6Sena ke seo Morena a se laetseng malebana le baradi ba Selofehade, a re: ‘Ba ka inyallwa ke bao ba ba ratang, empa leha ho le jwalo ba nyalwe malapeng a morabe wa ntata bona. 7Lefa la bana ba Iseraele le ke ke la tloha morabeng o mong la ya ho o mong, hobane e mong le e mong wa bana ba Iseraele o tla kgomarela lefa la morabe wa bo-ntatae. 8Moradi e mong le e mong, eo e leng mojalefa morabeng ofe kapa ofe wa bana ba Iseraele, o tla nyalwa ke e mong wa lelapa la morabe wa ntatae, e le hore e mong le e mong wa bana ba Iseraele a nne a je lefa la bo-ntatae. 9Kahoo lefa la bana ba Iseraele le ke ke la tloha morabeng o mong la ya ho o mong, empa morabe o mong le o mong wa bana ba Iseraele o tla kgomarela lefa la bo-ntata wona.’ ”

10Baradi ba Selofehade ba etsa kamoo Morena a laetseng Moshe kateng. 11Bo-Mahela, le Tiresa, le Hogela, le Mileka, le Nowa, ba ile ba nyalwa ke bara ba bana ba bo-ntata bona. 12Baradi ba Selofehade ba ile ba nyalwa malapeng a bara ba Manase, mora wa Josefa, mme lefa la bona ya nna ya eba lefa la morabe wa lelapa la ntata bona.

DIPALO 36:1-12SSO89SOBula ka mmadi wa Bibele

1. The idea that sons (and not daughters) carry a father’s name and memory is evident in verse 1 where the genealogy of Zelophehad traces his roots to his great-grandfather and all the way back to Joseph (Gen 41:51). Zelophehad had died during the journey from Egypt (Num 27:3), leaving no sons to inherit land allotted to him and his brothers (Num 34:2). The names of Zelophehad’s five daughters are listed and their agency recorded as they reason with Moses that, for the sake of their dead father’s name and memory, his inheritance ought to be given to them and not his brothers.
 (a) Are there incidences in your context today where sons only inherit their parents’ property? If so, why do you think this is still the case?
 (b) Look at the well-thought-through reasons the daughters give (Num 27:3-4), basing their appeal on their father’s loyalty to Moses and to God. What would daughters who might find themselves in a similar situation today base their arguments on?

2. The outcome of the daughters’ appeal against their property going to men in the family is clear, “If a man dies and leaves no son, turn his inheritance over to his daughter” (Num 27:8).

3. Reflect on Numbers 36: 1-12
 (a) What are your thoughts about:
 (i) The counter-argument made by the male relatives of Zelophehad (36:2-4)?
 (ii) God’s “change of mind” and the setting of restrictions for the five sisters (Num 36:5-9)

4. Are there instances in your context where counter arguments are made against gender justice?

5. The five sisters complied with the conditions set, and married their cousins on their father’s side (Num 36:10-12).
 (a) What do you think might be the reasons the sisters complied?
 (b) Do you know of any instances today where women have to comply with conditions or restriction because their views are dismissed or because their reasoning/ views do not count?

6. What insights have you gained from doing this study on Numbers 27 and 36 and how could you apply it in your personal and communal life?

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