King James Version
Numbers 27
23 verses with commentary
The Daughters of Zelophehad
Then came the daughters of Zelophehad, 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: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.
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The LORD speaking to Moses 'Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel' is both mercy and judgment. The Hebrew re'eh (see) allowed Moses visual fulfillment of the promise, though he could not enter. This demonstrates that sin's consequences remain even for forgiven leaders—Moses' striking the rock (Numbers 20:11) disqualified him from entering Canaan. However, God's grace permitted him to see it, and later to enter the ultimate Promised Land (Jesus spoke with Moses on the Mount of Transfiguration, Matthew 17:3). Partial earthly fulfillment pointed to complete heavenly fulfillment.
And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying,
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The daughters of Zelophehad standing 'before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle' demonstrates public legal proceedings in Israel's theocratic system. The Hebrew amad lipnei (stand before) indicates formal court proceedings. Their case was brought to the highest authorities at the central sanctuary, ensuring divine guidance in the decision. This establishes that difficult legal cases should seek divine wisdom through authorized channels—a principle affirmed in the New Testament (1 Corinthians 6:1-8). God's law accommodates new circumstances without compromising justice.
Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons.
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The daughters' testimony about their father—'Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah'—establishes his righteous character. They distinguished their father from Korah's rebels (Numbers 16) who died under divine judgment. The phrase 'but died in his own sin' acknowledges that Zelophehad died under the wilderness generation's judgment for unbelief at Kadesh (Numbers 14:29-35), but had not committed the aggravated rebellion of Korah. This nuanced distinction shows that degrees of sin exist, though all sin brings death. Some die in general judgment; others in special judgment for particular wickedness.
Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. done: Heb. diminished
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Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father.
The daughters of Zelophehad ask a revolutionary question that challenges patriarchal inheritance laws. Their concern about their father's name (shem) being "done away" reflects ancient Near Eastern values where a man's legacy depended on descendants inheriting his land. The rhetorical question "Why should...?" doesn't accept injustice as inevitable but appeals to reason and fairness.
Their request "Give unto us...a possession" (achuzzah, inherited property) demonstrates courage to advocate for justice within established systems. They don't reject the inheritance system but expand it to include daughters when no sons exist. The phrase "among the brethren of our father" shows they seek equality with male relatives, not privilege over them. This appeal leads to landmark legal reform (Numbers 27:7-11) where God himself validates their claim, establishing that justice sometimes requires updating human traditions to align with divine fairness. Women's voices, even in patriarchal contexts, can catalyze righteous change.
The daughters of Zelophehad ask a revolutionary question that challenges patriarchal inheritance laws. Their concern about their father's name (shem) being "done away" reflects ancient Near Eastern values where a man's legacy depended on descendants inheriting his land. The rhetorical question "Why should...?" doesn't accept injustice as inevitable but appeals to reason and fairness.
Their request "Give unto us...a possession" (achuzzah, inherited property) demonstrates courage to advocate for justice within established systems. They don't reject the inheritance system but expand it to include daughters when no sons exist. The phrase "among the brethren of our father" shows they seek equality with male relatives, not privilege over them. This appeal leads to landmark legal reform (Numbers 27:7-11) where God himself validates their claim, establishing that justice sometimes requires updating human traditions to align with divine fairness. Women's voices, even in patriarchal contexts, can catalyze righteous change.
And Moses brought their cause before the LORD.
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Moses brought their case 'before the LORD'—acknowledging that novel situations require divine wisdom. Rather than deciding based solely on tradition or personal judgment, he sought God's will. This demonstrates proper leadership: recognizing limits of human wisdom and deferring to divine instruction when facing new questions.
And the LORD spake unto Moses, saying,
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God's response—'The daughters of Zelophehad speak right'—vindicates their claim and establishes case law. The Hebrew ken dovrot (rightly speak) affirms the justice of their petition. God's subsequent command to give them inheritance demonstrates divine commitment to justice even when existing law did not explicitly address the situation. This shows that God's law is not arbitrary but flows from His just character. Where law was silent, justice demanded provision for these women. New Testament parallel: the gospel extends to Gentiles whom law did not explicitly address, because grace flows from God's character (Acts 15).
The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them.
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God declared, 'The daughters of Zelophehad speak right'—divine approval of their petition. Their boldness in seeking justice was vindicated; God rewards those who pursue righteous claims. This case established that God's law serves justice and family preservation, not rigid tradition that harms rather than helps. Divine law has both stability and appropriate flexibility.
And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.
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God's command 'If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter' establishes the principle of female inheritance. The Hebrew he'evir nachalah (cause inheritance to pass) indicates legal transfer of property rights. This law ensured family land remained within bloodlines, preventing tribal territory loss. The specification moves from daughters to progressively more distant relatives (verses 9-11), ensuring no Israelite family lost its covenant inheritance in the land. This points to spiritual inheritance—believers inherit eternal life and the new creation (Romans 8:17) through covenant relationship.
And if he have no daughter, then ye shall give his inheritance unto his brethren.
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The inheritance law continues: 'if he have no daughter, then ye shall give his inheritance unto his brethren.' The Hebrew achav (his brothers) extends inheritance to lateral family when vertical descent fails. This comprehensive legislation covered all possibilities, ensuring no situation left a family without inheritance. The legal cascade—sons, daughters, brothers, uncles, nearest kinsman (verses 8-11)—demonstrates divine wisdom in preserving covenant inheritance. This finds ultimate fulfillment in Christ as our kinsman-redeemer who inherits all things and shares His inheritance with His brothers (Hebrews 2:11-12).
And if he have no brethren, then ye shall give his inheritance unto his father's brethren.
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The law extends further: 'if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family.' The Hebrew she'ero ha-karov (his nearest kinsman) ensures someone would always inherit. This prevented escheat (property reverting to the state) and maintained family continuity. The principle teaches that covenant community maintains interconnected responsibilities—we are our brother's keeper. New Testament parallel: the church as family ensures no believer is truly orphaned or abandoned (Mark 10:29-30).
And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.
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The conclusion 'and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses' establishes this as permanent case law. The Hebrew chukat mishpat (statute of judgment) indicates binding legal precedent. The phrase 'as the LORD commanded Moses' grounds human legislation in divine authority. This demonstrates that proper case law development flows from applying scriptural principles to specific situations under divine guidance. The church similarly develops application of biblical principles to new situations, always subordinate to Scripture's final authority (Acts 15:1-29).
Joshua to Succeed Moses
And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.
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God told Moses, 'Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.' Though Moses couldn't enter Canaan, God graciously allowed him to see it. This mercy demonstrated that even disciplined servants remain loved by God. Consequences don't equal rejection; God shows kindness even when administering necessary judgment.
And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.
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After viewing the land, Moses would be 'gathered unto thy people, as Aaron thy brother was gathered.' This euphemism for death emphasizes continuity beyond the grave—joining ancestors in Sheol, the place of the dead. Death isn't annihilation but transition. Even judgment that prevents earthly fulfillment doesn't separate God's servants from their people or from future hope.
For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.
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God reminded Moses why he couldn't enter: 'ye rebelled against my commandment in the desert of Zin... to sanctify me at the water before their eyes.' Moses' striking the rock (20:7-12) instead of speaking to it failed to honor God properly before Israel. Leaders' public failures matter more because they teach wrong lessons about God. Representation of God's character is weighty responsibility.
And Moses spake unto the LORD, saying,
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Moses immediately prayed, 'Let the LORD... set a man over the congregation.' Rather than focusing on his own disappointment, he concerned himself with the people's need for leadership. This selfless response demonstrates mature spirituality: prioritizing the community's welfare over personal fulfillment. True leaders ensure continuity beyond their own tenure.
Let the LORD, the God of the spirits of all flesh, set a man over the congregation,
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Moses' prayer for a successor addresses God as 'LORD, the God of the spirits of all flesh,' acknowledging God's sovereignty over all humanity and His perfect knowledge of every person's character. Moses' concern that 'the congregation of the LORD' not be 'as sheep which have no shepherd' demonstrates pastoral care for God's people extending beyond his own lifetime. This reveals that godly leaders care more about ministry continuation than personal legacy. Moses' submission to God's choice of successor models humble acceptance of divine providence.
Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.
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Moses prays for a leader 'which may go out before them, and which may go in before them... that the congregation of the LORD be not as sheep which have no shepherd.' Despite God denying Moses entry into Canaan, Moses selflessly seeks Israel's future leadership. The shepherd metaphor emphasizes protective care and guidance - a leader who shares the people's experiences ('go out... go in before them'). This concern reflects Christ, the Good Shepherd (John 10:11) who leads, feeds, and protects His flock. The phrase 'spirits of all flesh' acknowledges God alone knows hearts and can appoint the right leader. Every true shepherd serves under the Chief Shepherd (1 Pet 5:4).
And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him;
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God commands Moses to commission Joshua as his successor, describing him as 'a man in whom is the spirit.' This phrase (Hebrew 'ish asher-ruach bo', אִישׁ אֲשֶׁר־רוּחַ בּוֹ) indicates divine enablement and spiritual qualification for leadership. Joshua possessed God's Spirit, providing supernatural wisdom, courage, and guidance necessary for leading Israel. The instruction to lay hands on Joshua represented formal ordination and authorization, publicly transferring leadership from Moses to Joshua. The requirement to do this 'before Eleazar the priest, and before all the congregation' ensured legitimate succession witnessed by both spiritual and communal authorities. This prevented later challenges to Joshua's authority and established precedent for orderly succession of leadership. The phrase 'that all the congregation of the children of Israel may be obedient' acknowledges that leadership requires both divine calling and communal recognition. Joshua's Spirit-empowerment qualified him internally; Moses' ordination and public commissioning established him externally. This combination of spiritual qualification and formal recognition prevents both chaotic individualism (claiming Spirit-leading without community accountability) and dead institutionalism (formal position without spiritual power).
And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.
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God's command to Moses regarding Joshua—'thou shalt give him a charge in their sight'—indicates public commissioning. The Hebrew tsavah (command/charge) conveys authoritative transmission of responsibility. The public nature prevented later challenges to Joshua's authority. This establishes the principle of orderly succession in leadership, publicly recognized by the outgoing leader. Moses' faithful commissioning of his successor demonstrates that godly leaders prepare successors and transfer authority humbly. Paul similarly charged Timothy publicly (1 Timothy 5:21; 2 Timothy 2:2), ensuring ministerial continuity.
And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient.
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God's instruction 'thou shalt put some of thine honour upon him' indicates transfer of authority from Moses to Joshua. The Hebrew hod (honour/majesty) suggests more than respect—it conveys authoritative dignity. However, the phrase 'some of thine honour' shows Joshua would not equal Moses (Deuteronomy 34:10). Moses' unique mediatorial role as lawgiver would not be replicated. This teaches that ministerial authority can be transferred while recognizing unique, unrepeatable roles. Apostolic authority similarly transferred to subsequent elders, though none equal the original apostles' foundational role (Ephesians 2:20).
And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.
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The command 'he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD' establishes that Joshua's leadership operated under priestly mediation for divine guidance. The Urim and Thummim were objects used by the high priest to discern God's will in binary decisions (Exodus 28:30). Joshua, unlike Moses, could not speak with God directly but required priestly mediation. This demonstrates that even the highest civil authority operates under spiritual authority. The principle continues: civil magistrates should heed spiritual counsel derived from Scripture.
And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation:
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The comprehensive scope 'at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation' establishes Joshua's military and civil authority. The Hebrew construction emphasizes that both Joshua and the people would move at Eleazar's word (through Urim), meaning divine guidance directed the nation. This theocratic structure ensured God ruled Israel through appointed mediators. The principle extends to the church: Christ rules His people through His Word as interpreted by the Spirit and taught by faithful elders (Hebrews 13:17).
And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses.
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The record 'Moses did as the LORD commanded him' demonstrates faithful obedience in transferring authority. Despite Moses' natural desire to enter Canaan (Deuteronomy 3:23-26), he faithfully commissioned his successor. The Hebrew ka'asher (as/according as) emphasizes exact compliance. Moses' submission models godly leadership—preparing successors without resentment, even when prevented from completing the mission personally. This foreshadows Christ who prepared His apostles to continue His work after His ascension (Acts 1:1-8), entrusting the gospel's advance to them.