5Then Moses commanded the sons of Israel according to the word of the LORD, saying, “The tribe of the sons of Joseph are right in their statements. 6“This is what the LORD has commanded concerning the daughters of Zelophehad, saying, ‘Let them marry whom they wish; only they must marry within the family of the tribe of their father.’ 7“Thus no inheritance of the sons of Israel shall be transferred from tribe to tribe, for the sons of Israel shall each hold to the inheritance of the tribe of his fathers. 8“Every daughter who comes into possession of an inheritance of any tribe of the sons of Israel shall be wife to one of the family of the tribe of her father, so that the sons of Israel each may possess the inheritance of his fathers. 9“Thus no inheritance shall be transferred from one tribe to another tribe, for the tribes of the sons of Israel shall each hold to his own inheritance.”

      10Just as the LORD had commanded Moses, so the daughters of Zelophehad did: 11Mahlah, Tirzah, Hoglah, Milcah and Noah, the daughters of Zelophehad married their uncles’ sons. 12They married those from the families of the sons of Manasseh the son of Joseph, and their inheritance remained with the tribe of the family of their father.

      13These are the commandments and the ordinances which the LORD commanded to the sons of Israel through Moses in the plains of Moab by the Jordan opposite Jericho.

Parallel Verses

New American Standard Bible (©1995)
and they said, "The LORD commanded my lord to give the land by lot to the sons of Israel as an inheritance, and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother to his daughters.

GOD'S WORD® Translation (©1995)
They said, "Sir, the LORD commanded you to give the Israelites their land by drawing lots. The LORD also commanded you to give the land of our relative Zelophehad to his daughters.

King James Bible
And they said, The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters.

Douay-Rheims Bible
The Lord hath commanded thee, my lord, that thou shouldst divide the land by lot to the children of Israel, and that thou shouldst give to the daughters of Salphaad our brother the possession due to their father:

Darby Bible Translation
and they said, Jehovah commanded my lord to give the land for an inheritance by lot to the children of Israel; and my lord was commanded by Jehovah to give the inheritance of Zelophehad our brother to his daughters.

English Revised Version
and they said, The LORD commanded my lord to give the land for inheritance by lot to the children of Israel: and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters.

Webster's Bible Translation
And they said, The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother to his daughters.

World English Bible
and they said, "Yahweh commanded my lord to give the land for inheritance by lot to the children of Israel: and my lord was commanded by Yahweh to give the inheritance of Zelophehad our brother to his daughters.

Young's Literal Translation
and say, Jehovah commanded my lord to give the land for inheritance by lot to the sons of Israel, and my lord hath been commanded by Jehovah to give the inheritance of Zelophehad our brother to his daughters.

Cross References

Numbers 27:5 So Moses brought their case before the LORD.

Numbers 27:7 "The daughters of Zelophehad are right in their statements. You shall surely give them a hereditary possession among their father's brothers, and you shall transfer the inheritance of their father to them.

Numbers 36:3 "But if they marry one of the sons of the other tribes of the sons of Israel, their inheritance will be withdrawn from the inheritance of our fathers and will be added to the inheritance of the tribe to which they belong; thus it will be withdrawn from our allotted inheritance.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 36

We have in this chapter the determination of another question that arose upon the case of the daughters of Zelophehad. God had appointed that they should inherit, ch. 27:7. Now here, I. An inconvenience is suggested, in case they should marry into any other tribe (v. 1-4). II. It is prevented by a divine appointment that they should marry in their own tribe and family (v. 5-7), and this is settled for a rule in like cases (v. 8, 9); and they did marry accordingly to some of their own relations (v. 10-12), and with this the book concludes (v. 13).

Verses 1-4

We have here the humble address which the heads of the tribe of Manasseh made to Moses and the princes, on occasion of the order lately made concerning the daughters of Zelophehad. The family they belonged to was part of that half of the tribe of Manasseh which we yet to have their lot within Jordan, not that half that was already settled; and yet they speak of the land of their possession, and the inheritance of their fathers, with as great assurance as if they had it already in their hands, knowing whom they had trusted. In their appeal observe, 1. They fairly recite the former order made in this case, and do not move to have that set aside, but are very willing to acquiesce in it (v. 2): The Lord commanded to give the inheritance of Zelophehad to his daughters; and they are very well pleased that it should be so, none of them knowing but that hereafter it might be the case of their own families, and then their daughters would have the benefit of this law. 2. They represent the inconvenience which might, possibly, follow hereupon, if the daughters of Zelophehad should see cause to marry into any other tribes, v. 3. And it is probable that this was not a bare surmise, or supposition, but that they knew, at this time, great court was made to them by some young gentlemen of other tribes, because they were heiresses, that they might get footing in this tribe, and so enlarge their own inheritance. This truly is often aimed at more than it should be in making marriages, not the meetness of the person, but the convenience of the estate, to lay house to house, and field to field. Wisdom indeed is good with an inheritance; but what is an inheritance good for in that relation without wisdom? But here, we may presume, the personal merit of these daughters recommended them as well as their fortunes; however, the heads of their tribe foresaw the mischief that would follow, and brought the case to Moses, that he might consult the oracle of God concerning it. The difficulty they start God could have obviated and provided against in the former order given in this case; but to teach us that we must, in our affairs, not only attend God's providence, but make use of our own prudence, God did not direct in it till the themselves that were concerned wisely foresaw the inconvenience, and piously applied to Moses for a rule in it. For though they were chief fathers in their families, and might have assumed a power to overrule these daughters of Zelophehad in disposing of themselves, especially their father being dead and the common interest of their tribe being concerned in it, yet they chose rather to refer the matter to Moses, and it issued well. We should not covet to be judges in our own case, for it is difficult to be so without being partial. It is easier in many cases to take good advice than to give it, and it is a satisfaction to be under direction. Two things they aimed at in their representation:-(1.) To preserve the divine appointment of inheritances. They urged the command (v. 2), that the land should be given by lot to the respective tribes, and urged that it would break in upon the divine appointment if such a considerable part of the lot of Manasseh should, by their marriage, be transferred to any other tribe; for the issue would be denominated from the father's tribe, not the mother's. This indeed would not lessen the lot of the particular persons of that tribe (they would have their own still), but it would lessen the lot of the tribe in general, and render it less strong and considerable; they therefore thought themselves concerned for the reputation of their tribe, and perhaps were the more jealous for it because it was already very much weakened by the sitting down of the one half of it on this side Jordan. (2.) To prevent contests and quarrels among posterity. If those of other tribes should come among them perhaps it might occasion some contests. They would be apt to give and receive disturbance, and their title might, in process of time, come to be questioned; and how great a matter would this fire kindle! It is the wisdom and duty of those that have estates in the world to settle them, and dispose of them, so as that no strife and contention may arise about them among posterity.

Calvin's Commentary

1. And the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel.

1. Accesserunt vero principes patrum e familia filiorum Gilad filii Machir, filii Manasse de familiis filiorum Joseph, et loquuti sunt coram Mose, et cotare prineipibus capitibus patrum filiorum Israel:

2. And they said, The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the Lord to give the inheritance of Zelophehad our brother unto his daughters.

2. Ac dixerunt, Domino meo praecepit Jehova ut daret terram in possessionem sorte filiis Israel, etiam domino meo praeceptum est a Jehova ut daret possessionem Salphaad fratris nostri filiabus ejus.

3. And if they be married to any of the sons of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance.

3. Quae si alicui de filiis aliarum tribuum filiorum Israel dentur in uxores, minuetur haereditas earum ah haereditate patrum nostrorum, addeturque haereditati tribus quibus nupserunt, et de sorte haereditatis nostrae minuetur.

4. And when the jubilee of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received; so shall their inheritance be taken away from the inheritance of the tribe of our fathers.

4. Quumque fuerit jubilams fillis Israel, addetur haereditas earum haereditati tribus quibus nupserint: atque de haereditate tribus patrum nostrorum detrahetur haereditas earum.

5. And Moses commanded the children of Israel according to the word of the Lord, saying, The tribe of the sons of Joseph hath said well.

5. Princepit itaque Moses filiis Israel juxta sermonem Jehovae, dicendo, Rectum tribus filiorum Joseph loquitur.

6. This is the thing which the Lord doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best: only to the family of the tribe of their father shall they marry:

6. Hoc est quod praecepit Jehova de filiabus Salphaad, dicendo, Ut placebit illis, sint in uxores, veruntamen familiae tribus patris sui sint in uxores.

7. So shall not the inheritance of the children of Israel remove from tribe to tribe; for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers.

7. Ne transferatur haereditas filiorum Israel de tribu ad tribum: nam filii Israel singuli adhaerebunt haereditatibus patrum suorum.

8. And every daughter that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers.

8. Et omnis filia quae possederit haereditatem de tribubus filiorum Israel, uni de familia tribus patris sui erit in uxorem, ut possideant filii Israel singuli haereditatem patrum suorum:

9. Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance.

9. Ne transferatur possessio de tribu ad tribum aliam: sed singuli ex tribubus filiorum Israel haereditati sum adhaarebunt.

10. Even as the Lord commanded Moses, so did the daughters of Zelophehad:

10. Quemadmodum praeceperat Jehova Mosi sic fecerunt filiea Salphaad.

11. For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father's brothers' sons.

11. Nam Mahalah, Thirsah, et Hoglah, et Milcah, et Noah, filiae Salphaad, filiis patruorum suorum fuerunt in uxores:

12. And they were married into the families of the sons of Manasseh the son of Joseph; and their inheritance remained in the tribe of the family of their father.

12. His qui erant de familia filiorum Manasse filii Joseph fuerunt in uxores, fuitque haereditas earum tribui familiaepatris earum.

13. These are the commandments and the judgments which the Lord commanded, by the hand of Moses, unto the children of Israel in the plains of Moab, by Jordan near Jericho.

13. Ista aunt praecepta et judicia quae princepit Jehova per manum Mosis filiis Israel in campestribus Moab juxta Jordanem Jericho.

1. And the chief fathers of the families. It might appear strange that God had given an imperfect law with reference to succession, as if what will be now stated had not occurred to His mind until Moses was reminded by the chief men of the families (of Machir,) [201] that it was unjust that the inheritances should be alienated, which would have been the case if the daughters of Zelophehad had married into other tribes, whereas their portion had fallen in the lot of the tribe of Manasseh. For whatever fell into the hands of those of another tribe, was a diminution of that lot. As, therefore, God had lately made provision for preserving the rights of individuals, He now treats of the general advantage or loss. What, then, can be the meaning of the objection, that God only half considered what was right? In my opinion, He so arranged His replies, that only when inquired of He assigned to each one his rights. The daughters of Zelophehad come, and demand justice of Moses and the elders, and God complies with their prayers. Now the heads of the tribe come, and agitate the question respecting the loss they would incur by the alienation of the inheritances; and it is then provided that other tribes should not be enriched by their loss. In short, whereas God might have spontaneously anticipated this, He preferred to grant it at the request of those who asked nothing but what was just and equitable. For it cannot be said that in this case it happened, as it often does, that, whilst every one pertinaciously maintains his own cause, and is eager to advance his own interests, one question arises out of another; for, when God has taken cognizance of the case, He pronounces that both parties only demanded what was right. It follows, therefore, that God designedly withheld His decisions until they naturally arose out of the circumstances of the case. It is a common saying that the law makes no provision for those things which rarely occur. [202] Thus it would have been commonly supposed that this law was superfluous; and especially it would have detracted somewhat from the authority of his teaching, if Moses had treated of this trifling matter, had not circumstances led to it. In fine, God allowed Himself to be interrogated familiarly with respect to doubtful points of no primary importance, in order that posterity might recognize His reply as a proof of His fatherly indulgence. Meanwhile, let us bear in mind that if heavenly things are the subject of as much anxiety to us, as earthly things were to the children of Manasseh, the rule that we should observe will always be made clear to us.

2. And they said, The Lord commanded my lord. They here allege a kind of discrepancy, in that the tribes had had the land allotted to them agreeably to God's command, but now their lots would be thrown into confusion, when the inheritance should pass over to another tribe. They assume it, however, to be an acknowledged impossibility, that God should be inconsistent with Himself: hence it was necessary that an interpretation should be delivered in order to remove the legal contradiction (antinomian) The Law of God, say they, which ought to remain inviolable, enjoins that the land should be distxibuted by lot; how, then, will it accord that women should carry elsewhere the inheritance of their own tribe? Thus, in seeking a remedy for this evil, they submit themselves to God's governance, and reverently accept what He had prescribed. And further, they enlarge upon the absurdity which would arisen from hence; viz., that in the fiftieth year, when they were to return to their original lots, so much would be withdrawn from the portion of the tribe of Manasseh as the daughters of Zelophehad had taken away with them. Reasonably, therefore, do they demand that a decree should be given to reconcile the two former laws, which otherwise appeared to be at variance with each other.

5. And Moses commanded the children of Israel. The account here given is not identical with the previous one, that Moses referred the matter to God; yet the same thing is more briefly stated, viz., that Moses answered the people out of the mouth of God, from whence we infer that God was consulted by him. Moreover, God not only decides in favor of the children of Manasseh, but approves of their appeal, in that they were contented with their allotment, and claim for themselves what could not be alienated without the violation of the Divine decree. From this particular occasion, a general law is laid down, that no woman to whom an inheritance had fallen, was to marry out of her tribe, because she would defraud her own relatives of her marriage portion. In this way, however, a free permission to marry was accorded to females, provided they renounced their paternal inheritance. The words, indeed, seem to be of wider application, i e., that no man should marry a wife, except of his own kindred; but the meaning of the law is to be sought from the cause which led to its enactment. Moreover, there is no doubt but that promiscuous marriages are here forbidden, in so far as they confound the order of hereditary rights.

Footnotes:

[201] Added from Fr.

[202] "De his, quae frequenter fieri solent, non quae raro, leges fieri debent." 1. 3. et sequentibus ff. de legib.; 1. 3. Digest. si pars haeredit, petatur; 1.28 ff. de judiciis; 1. ea quae 64, de regul. juris.

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Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament