TRV
Translation
King James Version
And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters.
Complete Jewish Bible
Makhir's wife was from the families of Hupim and Shupim, and his sister's name was Ma'akhah. M'nasheh's second son was Tz'lof'chad, and Tz'lof'chad had daughters.
Berean Standard Bible
Machir took a wife from among the Huppites and Shuppites. The name of his sister was Maacah. Another descendant was named Zelophehad, who had only daughters.
American Standard Version
And Machir took a wife of Huppim and Shuppim, whose sister’s name was Maacah; and the name of the second was Zelophehad: and Zelophehad had daughters.
World English Bible Messianic
and Machir took a wife of Huppim and Shuppim, whose sister’s name was Maacah; and the name of the second was Zelophehad: and Zelophehad had daughters.
Geneva Bible (1599)
And Machir tooke to wife the sister of Huppim and Shuppim, and the name of their sister was Maachah. And the name of the second sonne was Zelophehad, and Zelophehad had daughters.
Young's Literal Translation
And Machir took wives for Huppim and for Shuppim, and the name of the one is Maachah, and the name of the second Zelophehad, and Zelophehad hath daughters.
In the KJVVerse 10,551 of 31,102
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Commentary on 1 Chronicles 7 verses 1–19
1 ¶ Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimron, four.
2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred.
3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.
4 And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons.
5 And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand.
6 The sons of Benjamin; Bela, and Becher, and Jediael, three.
7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four.
8 And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher.
9 And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred.
10 The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar.
11 All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle.
12 Shuppim also, and Huppim, the children of Ir, and Hushim, the sons of Aher.
13 The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah.
14 The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead:
15 And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters.
16 And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem.
17 And the sons of Ulam; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh.
18 And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah.
19 And the sons of Shemida were, Ahian, and Shechem, and Likhi, and Aniam.
We have here a short view given us,
I. Of the tribe of Issachar, whom Jacob had compared to a strong ass, couching between two burdens (Gen 49:14), an industrious tribe, that minded their country business very closely and rejoiced in their tents, Deu 33:18. And here it appears, 1. That they were a numerous tribe; for they had many wives. So fruitful their country was that they saw no danger of over-stocking the pasture, and so ingenious the people were that they could find work for all hands. Let no people complain of their numbers, provided they suffer none to be idle. 2. That they were a valiant tribe, men of might (Ch1 7:2, Ch1 7:5), chief men, Ch1 7:3. Those that were inured to labour and business were of all men the fittest to serve their country when there was occasion, The number of the respective families, as taken in the days of David, is here set down, amounting in the whole to above 145,000 men fit for war. The account, some think, was taken when Joab numbered the people, 2 Sa. 24. But I rather think it refers to some other computation that was made, perhaps among themselves, because it is said (Ch1 27:24) that that account was not inserted in the chronicles of king David, it having offended God.
II. Of the tribe of Benjamin. Some account is here given of this tribe, but much larger in the next chapter. The militia of this tribe scarcely reached to 60,000; but they are said to be mighty men of valour, Ch1 7:7, Ch1 7:9, Ch1 7:11. Benjamin shall ravin as a wolf, Gen 49:27. It was the honour of this tribe that it produced Saul the first king, and more its honour that it adhered to the rightful kings of the house of David when the other tribes revolted. Here is mention (Ch1 7:12) of Hushim the sons of Aher. The sons of Dan are said to be Hushim (Gen 46:23), and therefore some read Aher appellatively, Hushim - the sons of another (that is, another of Jacob's sons) or the sons of a stranger, which Israelites should not be, but such the Danites were when they set up Micah's graven and molten image among them.
III. Of the tribe of Naphtali, Ch1 7:13. The first fathers only of that tribe are named, the very same that we shall find, Gen 46:24, only that Shillem there is Shallum here. None of their descendents are named, perhaps because their genealogies were lost.
IV. Of the tribe of Manasseh, that part of it which was seated within Jordan; for of the other part we had some account before, Ch1 5:23, etc. Of this tribe observe, 1. That one of them married an Aramitess, that is, a Syrian, Ch1 7:14. This was during their bondage in Egypt, so early did they begin to mingle with the nations. 2. That, though the father married a Syrian, Machir, the son of that marriage, perhaps seeing the inconvenience of it in his father's house, took to wife a daughter of Benjamin, Ch1 7:15. It is good for the children to take warning by their father's mistakes and not stumble at the same stone. 3. Here is mention of Bedan (Ch1 7:17), who perhaps is the same with that Bedan who is mentioned as one of Israel's deliverers, Sa1 12:11. Jair perhaps, who was of Manasseh (Jdg 10:3), was the man.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 7:15 is a concise yet profoundly significant entry within the extensive genealogies of the tribe of Manasseh, a son of Joseph. This verse meticulously records a key family connection involving Machir, the firstborn of Manasseh, and introduces Zelophehad, whose unique family situation—having only daughters—serves as a subtle but powerful foreshadowing of a pivotal legal and theological development concerning inheritance rights for women in ancient Israel, highlighting divine justice and the meticulous preservation of tribal lineage.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Chronicles 7:15, though embedded within a dense genealogical list, employs several subtle but highly effective literary devices that elevate its significance beyond a mere factual record. The primary device at play is Conciseness, where a vast amount of historical, legal, and theological significance is packed into a few carefully chosen words. The phrase "and Zelophehad had daughters" is a prime example, functioning as a powerful shorthand that immediately evokes a well-known and pivotal narrative from the Pentateuch. This conciseness leads directly to Allusion and Foreshadowing, as the verse anticipates and alludes to the detailed account of Zelophehad's daughters in Numbers 27 and Numbers 36. For the original audience, intimately familiar with these foundational narratives, the mere mention of Zelophehad would instantly trigger recognition of this landmark legal precedent concerning women's rights and inheritance. Finally, the entire verse functions as a component of a larger Genealogical Record, which, while seemingly factual, is itself a sophisticated literary and historical form designed to establish identity, legitimate claims to land and covenant blessings, and meticulously preserve the historical memory and continuity of God's covenant people. The precise naming and relationship-tracing serve to underscore the divine ordering and preservation of Israel's tribal structure, ensuring that every family's place within the nation was affirmed.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 7:15, though a mere genealogical entry, offers profound theological insights into God's character and His interaction with humanity. It underscores God's meticulous care for His people, not just corporately as a nation, but individually, down to the intricate details of family lines and inheritance. The seemingly mundane record of names and relationships points to a divine hand orchestrating the preservation of tribal identity and land tenure, which were foundational to Israel's covenant relationship with God and their promised inheritance. More significantly, the brief mention of Zelophehad's daughters highlights God's unwavering commitment to justice and equity, even challenging established patriarchal norms when necessary. It reveals a God who hears the cries of the marginalized and provides innovative, divinely-inspired solutions to ensure fairness and the perpetuation of family lines and names, demonstrating His character as a just, compassionate, and adaptable lawgiver. This divine intervention ensures that no family's inheritance or name is unjustly lost due to circumstances beyond their control, reflecting a God who champions the vulnerable.
REFLECTION AND APPLICATION
This brief genealogical entry from 1 Chronicles 7:15, at first glance, might seem remote from contemporary life. However, its subtle yet powerful allusion to the story of Zelophehad's daughters offers profound and enduring lessons for believers today. It serves as a potent reminder that God is intimately involved in the intricate details of our lives, even those that seem mundane, overlooked, or challenging. Just as He ensured justice and provision for Zelophehad's daughters, challenging entrenched societal norms to uphold fairness and preserve their inheritance, so too does He care deeply for the vulnerable, the marginalized, and those whose voices are often unheard in our world. This verse calls us to cultivate a heart for justice, to actively advocate for those who are disadvantaged, and to courageously seek equitable solutions in our communities, workplaces, and beyond, reflecting God's own character. Furthermore, it highlights the profound importance of legacy—not merely physical inheritance, but the spiritual legacy we are building and passing on. We are called to be faithful stewards of the blessings, truths, and spiritual heritage we have received, ensuring that future generations inherit a vibrant faith, a deep understanding of God's character, and a commitment to His Word and His kingdom.
Questions for Reflection
FAQ
Why are genealogies so prevalent and important in the Bible, especially in books like 1 Chronicles?
Answer: Biblical genealogies, particularly those that dominate the opening chapters of 1 Chronicles, served several crucial and multifaceted purposes for ancient Israel. Firstly, they established identity and continuity, meticulously connecting the post-exilic community to their ancestral roots, the Abrahamic covenant, and the Davidic line, thereby reinforcing their place as God's chosen people and heir to His promises. Secondly, these records were vital for legitimizing claims to land and inheritance, ensuring that the land allotments received during the conquest of Canaan remained perpetually within their designated tribal and family lines, as vividly demonstrated by the case of Zelophehad's daughters. Thirdly, genealogies were essential for authenticating priestly and royal lines, confirming who was eligible to serve in the temple or rule as king, thereby maintaining order and divine authorization within Israel's religious and political structures. Finally, and perhaps most profoundly, they served as a testament to God's unwavering faithfulness in preserving His people and fulfilling His promises across countless generations, ultimately pointing towards the lineage of the Messiah, Jesus Christ, who perfectly fulfilled all the promises made to Abraham and David, bringing salvation to all who believe. The meticulous nature of these records, even when seemingly tedious to modern readers, underscores their immense historical, legal, and theological significance for God's covenant people.
What is the broader significance of "Zelophehad had daughters" beyond just a genealogical note?
Answer: The phrase "Zelophehad had daughters" in 1 Chronicles 7:15 is far more than a simple genealogical entry; it is a concise yet powerful allusion to a landmark legal and theological development in Israelite law and society. In a patriarchal society where inheritance typically passed exclusively through sons, Zelophehad's five daughters—Mahlah, Noah, Hoglah, Milcah, and Tirzah—faced the daunting prospect of their family name and ancestral land allotment being lost forever. Their courageous and unprecedented plea to Moses and Eleazar, recorded in detail in Numbers 27:1-11, led to a direct divine ruling from God Himself. This ruling established a revolutionary new legal precedent: if a man died without sons, his daughters could indeed inherit his property, thereby ensuring the perpetuation of his name and land within the tribe. A further ruling in Numbers 36 stipulated that such heiresses must marry within their own tribe to prevent the transfer of land between tribal inheritances. This entire case highlights God's profound commitment to justice, His willingness to adapt and expand laws to ensure fairness and equity, and His compassionate care for the vulnerable and marginalized. It powerfully demonstrates that His laws are not rigid and unyielding in a way that causes injustice, but are designed to uphold righteousness and preserve the well-being and inheritance of His people.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 7:15 is a genealogical record from the Old Testament, its subtle reference to Zelophehad's daughters points to profound Christ-centered truths and the ultimate fulfillment found in the New Covenant. The meticulous preservation of lineage, vital for land inheritance and tribal identity in ancient Israel, ultimately foreshadows the perfect and eternal inheritance secured for believers through Jesus Christ. Just as Zelophehad's daughters secured their earthly inheritance through a divinely sanctioned legal precedent, so too do believers receive an imperishable, undefiled, and unfading inheritance in heaven, kept for them by God's power through faith in Christ (1 Peter 1:4-5). The divine justice and compassionate provision shown by God in establishing a new law for Zelophehad's daughters prefigure the ultimate act of divine justice and provision in Christ's atoning sacrifice. Through His perfect life, sacrificial death, and glorious resurrection, Jesus, the true Son and heir of all things (Hebrews 1:2), broke the power of sin and death, granting spiritual sons and daughters—those who believe in His name—access to an inheritance that transcends any earthly land or lineage. He is the ultimate fulfillment of the promise of an enduring name and a secure future, ensuring that through Him, we are not merely adopted into God's family but become co-heirs with Christ (Romans 8:17) in God's eternal kingdom, receiving an inheritance that is eternal and glorious.