TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 27:1–11. His three-level outline is real structure in the source text, so it is rendered as structure.
Mention is made of the case of these daughters of Zelophehad in the chapter before, v. 33. It should seem, by the particular notice taken of it, that it was a singular case, and that the like did not at this time occur in all Israel, that the head of a family had no sons, but daughters only. Their case is again debated (Num 36:1-13) upon another article of it; and, according to the judgments given in their case, we find them put in possession, Jos 17:3, Jos 17:4. One would suppose that their personal character was such as added weight to their case, and caused it to be so often taken notice of.
Here is, I. Their case stated by themselves, and their petition upon it presented to the highest court of judicature, which consisted of Moses as king, the princes as lords, and the congregation, or elders of the people who were chose their representatives, as the commons, Num 27:2. This august assembly sat near the door of the tabernacle, that in difficult cases they might consult the oracle. To them these young ladies made their application; for it is the duty of magistrates to defend the fatherless, Psa 82:3. We find not that the had any advocate to speak for them, but they managed their own cause ingeniously enough, which they could do the better because it was plain and honest, and spoke for itself. Now observe,
1.What it is they petition for: That they might have a possession in the land of Canaan, among the brethren of their father, Num 27:4. What God had said to Moses (Num 26:53) he had faithfully made known to the people, that the land of Canaan was to be divided among those that were now numbered; these daughters knew that they were not numbered, and therefore by this rule must expect no inheritance, and the family of their father must be looked upon as extinct, and written childless, though he had all these daughters: this they thought hard, and therefore prayed to be admitted heirs to their father, and to have an inheritance in his right. If they had had a brother, they would not have applied to Moses (as one did to Christ, Luk 12:13) for an order to inherit with him. But, having no brother, they beg for a possession. Herein they discovered,
(1.)A strong faith in the power and promise of God concerning the giving of the land of Canaan to Israel. Though it was yet unconquered, untouched, and in the full possession of the natives, yet they petition for their share in it as if it were all their own already. See Psa 60:6, Psa 60:7, God has spoken in his holiness, and the Gilead is mine, Manasseh is mane.
(2.)An earnest desire of a place and name in the land of promise, which was a type of heaven; and if they had, as some think, an eye to that, and by this claim laid hold on eternal life, they were five wise virgins indeed; and their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance, in the disposal of which, by the covenant of grace, no difference is made between male and female, Gal 3:28.
(3.)A true respect and honour for their father, whose name was dear and precious to them now that he was gone, and they were therefore solicitous that it should not be done away from among his family. There is a debt which children owe to the memory of their parents, required by the fifth commandment: Honour thy father and mother.
2.What their plea is: That their father did not die under any attainder which might be thought to have corrupted his blood and forfeited his estate, but he died in his own sin (Num 27:3), not engaged in any mutiny or rebellion against Moses, particularly not in that of Korah and his company, nor in any way concerned in the sins of others, but chargeable only with the common iniquities of mankind, for which to his own Master he was to stand or fall, but laid not himself open to any judicial process before Moses and the princes. He was never convicted of any thing that might be a bar to his children's claim. It is a comfort to parents, when they come to die, if, though they smart themselves for their own sin, yet they are not conscious to themselves of any of those iniquities which God visits upon the children.
II.Their case determined by the divine oracle.
Moses did not presume to give judgment himself, because, though their pretensions seemed just and reasonable, yet his express orders were to divide the land among those that were numbered, who were the males only; he therefore brings their cause before the Lord, and waits for his decision (Num 27:5), and God himself gives the judgment upon it. He takes cognizance of the affairs, not only of nations, but of private families, and orders them in judgment, according to the counsel of his own will.
1.The petition is granted (Num 27:7): They speak right, give them a possession. Those that seek an inheritance in the land of promise shall have what they seek, and other things shall be added to them. These are claims which God will countenance and crown.
2.The point is settled for all future occasions. These daughters of Zelophehad consulted, not only their own comfort and the credit of their family, but the honour and happiness of their sex likewise; for on this particular occasion a general law was made that, in case a man had no son, his estate should go to his daughters (Num 27:8); not to the eldest, as the eldest son, but to them all in copartnership, share and share alike. Those that in such a case deprive their daughters of their right, purely to keep up the name of their family, unless a valuable consideration be allowed them, may make the entail of their lands surer than the entail of a blessing with them. Further directions are given for the disposal of inheritances, Num 27:9-11. "If a man have no issue at all, his estate shall go to his brethren; if no brethren, then to his father's brethren; and, if there be no such, then to his next kinsman." With this the rules of our law exactly agree: and though the Jewish doctors here will have it understood that if a man have no children his estate shall go to his father, if living, before his brethren, yet there is nothing of that in the law, and our common law has an express rule against it, That an estate cannot ascend lineally; so that if a person purchase lands in fee-simple, and die without issue in the life-time of his father, his father cannot be his heir. See how God makes heirs, and in his disposal we must acquiesce.
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Summary
Numbers 27:1 introduces a pivotal legal narrative within ancient Israel, presenting the five daughters of Zelophehad—Mahlah, Noah, Hoglah, Milcah, and Tirzah. This verse meticulously establishes their lineage through Zelophehad, Hepher, Gilead, Machir, and Manasseh, firmly rooting their identity within the tribe of Manasseh, a son of Joseph. By explicitly naming each daughter, the text sets the stage for their unprecedented and courageous petition to Moses and the Israelite leadership, challenging prevailing inheritance customs to secure their family's land portion and perpetuate their name in the Promised Land, thereby highlighting profound themes of divine justice, female agency, and the dynamic nature of God's law.
Context
Literary Context
Numbers 27:1 immediately follows the second census of Israel, detailed in Numbers 26. This census was crucial for determining the allocation of land in Canaan, as the land was to be divided among the tribes and families based on the number of registered males (Numbers 26:52-56). The death of Zelophehad without male heirs, coupled with the imminent land distribution, created a unique legal dilemma that this verse introduces. The daughters' petition, beginning in Numbers 27:2, directly addresses this gap in the existing inheritance law, leading to a divine ruling that profoundly impacts future generations and demonstrates God's active involvement in the legal framework of His people.
Historical & Cultural Context
In ancient Near Eastern societies, including Israel, inheritance was predominantly patrilineal, meaning property and lineage passed through the male line. A family's name and land portion were vital for its identity, economic stability, and continuity within the tribal structure. The absence of male heirs typically meant the extinction of the family name and the forfeiture of its land inheritance within the tribe. Women generally did not inherit land directly, though provisions existed for widows or daughters to be provided for, often through marriage within the clan. The bold action of Zelophehad's daughters in approaching Moses and the entire congregation (as seen in Numbers 27:2) was highly unusual for women in a patriarchal society, underscoring their courage and the profound importance they placed on their family's legacy.
Key Themes
This verse, by introducing the daughters of Zelophehad, immediately brings several key themes to the forefront. It underscores Justice and Equity, as the daughters seek a fair resolution to prevent their family's name and inheritance from vanishing, appealing to a higher sense of righteousness beyond strict legal precedent. It highlights Divine Intervention and the Evolving Law, demonstrating God's willingness to clarify and expand His statutes to ensure justice, rather than being bound by rigid interpretations, as seen in His direct ruling in Numbers 27:6-7. The Agency of Women is powerfully displayed, as these five women take initiative in a male-dominated society, becoming catalysts for significant legal reform. Finally, the emphasis on their detailed Lineage and Land Inheritance from Manasseh reinforces the foundational importance of tribal allotments and the perpetuation of family identity within the Promised Land, a theme central to the books of Numbers and Joshua.
Exposition and Analysis
Key Word Analysis
The specific mention of "daughters" (from H1323, bath, as feminine of H1121, bên) is highly significant. In a society where male lineage was paramount for inheritance and continuity, the fact that daughters initiate a legal challenge and are subsequently granted their request is groundbreaking. It highlights their unique position as the sole surviving heirs of Zelophehad and underscores the divine recognition of their inherent value and right to a family legacy, even without male siblings.
While Zelophehad himself is deceased, his name is central because his lack of sons is the catalyst for the entire legal dispute. The verse meticulously traces his lineage (son of Hepher H2660, son of Gilead H1568, son of Machir H4353, son of Manasseh H4519, of the families H4940 of Manasseh H4519 the son H1121 of Joseph H3130), establishing his tribal identity and connection to the land God promised. This detailed genealogy legitimizes his daughters' claim by firmly placing them within the tribal structure and the covenant community.
The repeated mention of Manasseh, both as a direct ancestor of Zelophehad and as the tribal affiliation ("of the families of Manasseh the son of Joseph"), emphasizes the tribal context of land inheritance. Each tribe was allotted a specific portion of the Promised Land, and within that, families received their share. The daughters' concern was not just personal wealth, but the preservation of their family's specific portion within the tribe of Manasseh, ensuring their lineage would not be "cut off" from its divinely appointed inheritance, a tribe whose name means "causing to forget."
Verse Breakdown
"Then came the daughters of Zelophehad"
This opening phrase immediately shifts the narrative focus from the census to a specific legal challenge. The "coming" (from H7126, qârab, meaning "to approach" or "draw near") implies a deliberate, direct approach to the authorities, indicating their initiative and courage in seeking justice.
"the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph"
This extensive genealogical chain serves several crucial purposes. First, it firmly establishes Zelophehad's (and thus his daughters') legitimate tribal identity within Manasseh, validating their claim to an inheritance. Second, it connects them directly to Joseph, one of the patriarchs, reinforcing their place within the covenant people. Third, the detail underscores the importance of lineage in ancient Israelite society, especially concerning land rights and the perpetuation of the family name (H8034, shêm).
"and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah"
The explicit enumeration of each daughter's name (H8034, shêm) is highly significant. It personalizes their collective petition, acknowledging their individual identities and agency. It ensures that their contribution to Israelite law is not forgotten, giving each woman a distinct place in the historical record. This naming also emphasizes the specific nature of the family unit whose inheritance is at stake, with names like Mahlah (H4244, "sickness"), Noah (H5270, "movement"), Hoglah (H2295, "partridge"), Milcah (H4435, "queen"), and Tirzah (H8656, "delightsomeness") adding a layer of individual identity to their collective plea.
Literary Devices
Numbers 27:1 employs several effective literary devices. Genealogy is prominently featured, detailing Zelophehad's lineage back to Joseph through Manasseh. This device serves to legitimize the daughters' claim by establishing their tribal and familial roots, which are crucial for land inheritance in Israel. The meticulous listing of ancestors grounds their petition in the established social and legal framework. Closely related is Enumeration, as the verse precisely lists the names of all five daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. This specific naming not only personalizes the narrative but also underscores the collective nature of their bold action and ensures their individual recognition in a patriarchal society. Furthermore, the verse functions as a powerful instance of Foreshadowing. By introducing these women and their unique situation, it sets the stage for a groundbreaking legal precedent that will expand inheritance rights, demonstrating God's dynamic justice and responsiveness to specific needs within His covenant community.
Theological and Thematic Connections
Numbers 27:1, by introducing the daughters of Zelophehad, highlights God's character as a God of justice and equity who hears the cries of the marginalized and is willing to adapt or clarify His laws to ensure fairness. This passage demonstrates that divine law is not static or rigidly applied without consideration for specific circumstances, but rather is living and responsive to the pursuit of righteousness. It challenges the notion that traditional interpretations are always exhaustive, showing that God can reveal new facets of His will to address evolving needs and uphold justice for all, including those typically without voice or power in society. The proactive stance of these women, coupled with God's favorable response, serves as a powerful testament to His concern for every individual within His covenant community, regardless of gender or social standing.
Reflection and Application
The introduction of the daughters of Zelophehad in Numbers 27:1 serves as a profound reminder that God is deeply invested in justice and fairness for all people, even challenging established norms when necessary to uphold these principles. Their courage in seeking a legal remedy, despite societal expectations, encourages believers today to boldly and respectfully advocate for what is right, particularly on behalf of those who might otherwise be overlooked or disenfranchised. This narrative teaches us to trust in God's character as a just and compassionate provider, believing that He will ultimately make a way for His people, even in unexpected circumstances. It also calls us to recognize and affirm the inherent value and agency of every individual, regardless of their gender, social status, or traditional roles. Just as God heard and honored the plea of these five women, so too does He listen to and act on behalf of those who seek righteousness and equity in His name, inspiring us to be agents of His justice in the world.
Questions for Reflection
FAQ
Why was Zelophehad's family facing a unique problem regarding inheritance?
Zelophehad had died in the wilderness without any sons, leaving behind only five daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. According to the prevailing custom and initial understanding of Israelite law, land inheritance typically passed through the male line. If his daughters could not inherit, his family name and their allotted portion of land within the tribe of Manasseh would be lost, essentially becoming extinct in the tribal register. This presented a significant challenge to the system of land distribution outlined after the census in Numbers 26, which was based on the number of males.
Did the daughters of Zelophehad's petition permanently change Israelite inheritance law?
Yes, their petition led to a groundbreaking and permanent change in Israelite inheritance law. God directly intervened through Moses, ruling in favor of the daughters (as detailed in Numbers 27:6-8). This established a new legal precedent: if a man died without sons, his inheritance was to pass to his daughters. If he had no daughters, it would go to his brothers; if no brothers, to his father's brothers; and if no father's brothers, to the nearest relative in his clan. This divine clarification ensured that families would not lose their land inheritance or their name due to the absence of male heirs, demonstrating God's concern for equity and the perpetuation of family lines within the tribal allotments. Their inheritance is confirmed later in Joshua 17:3-6.
Christ-Centered Fulfillment
The narrative of the daughters of Zelophehad, introduced in Numbers 27:1, finds profound Christ-centered fulfillment in several ways. Their courageous pursuit of justice for their family's inheritance foreshadows the ultimate justice and eternal inheritance secured for all believers through Christ. Just as these women sought to preserve their family's name and portion, Jesus, the perfect Son, secures an eternal inheritance for those who believe in Him, ensuring that no one who is "in Christ" will be "cut off" from God's family or His promises (Ephesians 1:11-14). Furthermore, God's willingness to clarify and expand His law in response to the daughters' plea points to the dynamic and redemptive nature of God's character, which reaches its zenith in Christ. Jesus did not abolish the law but fulfilled it, bringing a deeper understanding of God's justice and grace (Matthew 5:17). Through His sacrifice, the barriers of gender, status, and ethnicity are broken down, as there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). The agency of these women in challenging patriarchal norms also subtly prefigures the radical inclusion and elevation of women in Jesus' ministry and the early church (Luke 8:1-3), demonstrating that God's plan for redemption transcends cultural limitations and embraces all who seek His righteousness.