King James Version

Numbers 36

13 verses with commentary

Inheritance Laws for Women

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:

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The family heads of Gilead (Joseph's descendants through Manasseh) coming before Moses demonstrates responsible leadership concerned about tribal integrity. Their question about the daughters of Zelophehad's inheritance addresses the practical implications of earlier rulings. If the daughters marry outside their tribe, their inherited land would pass to another tribe, permanently diminishing Manasseh's territory. This shows that justice requires considering not just immediate cases but long-term consequences. The Reformed emphasis on wisdom and foresight in applying principles is reflected here.

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.

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The reference to God's command that land be given by lot establishes the divine origin of land distribution. The leaders' concern isn't with overturning earlier decisions but with preserving the system's integrity. They acknowledge both the LORD's command to give the daughters inheritance and the principle that tribal allocations are permanent. This demonstrates that God's commands don't contradict but must be harmonized through wisdom. The Reformed hermeneutical principle that Scripture interprets Scripture and doesn't contradict itself is illustrated.

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. whereunto: Heb. unto whom they shall be

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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—The Hebrew nachalah (נַחֲלָה, 'inheritance') refers not merely to property but to covenant identity rooted in tribal land allotment. The concern raised by Zelophehad's daughters' male relatives addresses a genuine legal gap: if heiresses marry outside their tribe, land transfers permanently to another tribe, violating God's fixed tribal boundaries.

This passage reveals how God's law addresses emerging situations not explicitly covered in original legislation. The solution (endogamous marriage within the tribe) preserved both women's inheritance rights and tribal integrity—a balance of justice and order.

And when the jubile 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.

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And when the jubile of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received—The yovel (יוֹבֵל, 'jubilee,' every 50th year) normally restored sold land to original tribal owners (Leviticus 25:10-28). However, if heiresses married into other tribes, even jubilee couldn't restore land to the original tribe—the transfer would be permanent. This unique situation required legislative clarification beyond standard jubilee provisions.

Jubilee embodied God's economic justice: debt forgiveness, land restoration, liberty for indentured servants. Yet jubilee had limits—it couldn't override marital unity or inheritance law. God's laws work in harmony, each principle balanced against others.

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.

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Moses' command 'according to the word of the LORD' establishes that the solution comes from divine wisdom, not human compromise. The verdict that Zelophehad's daughters may marry whom they wish 'only to the family of the tribe of their father' balances their individual freedom with tribal integrity. They have both rights (to inherit, to choose husbands) and responsibilities (to preserve tribal boundaries). This teaches that biblical freedom is not absolute autonomy but liberty within the framework of covenant community. The Reformed understanding of liberty as freedom for righteousness, not license for selfishness, is illustrated.

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. marry: Heb. be wives

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God addresses the inheritance rights of Zelophehad's daughters, commanding they marry within their father's tribe to preserve tribal inheritance. This supplementary law balances two principles: women's inheritance rights (Num 27:1-11) and tribal land preservation. The phrase 'let them marry to whom they think best' shows God grants freedom within His boundaries - liberty with limits. This case demonstrates Scripture's progressive clarification: earlier revelation (ch 27) is refined by subsequent revelation (ch 36) as new situations arise. The principle applies to Christian freedom: we're free to marry 'only in the Lord' (1 Cor 7:39) - liberty bounded by God's wisdom.

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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.' This verse establishes the principle that tribal inheritances should remain within their designated tribe. The Hebrew 'nachalah' (נַחֲלָה, inheritance) refers to the permanent possession God allocated to each tribe. The concern was that if Zelophehad's daughters married outside Manasseh, their inheritance would transfer to another tribe when their sons inherited. God's solution required them to marry within their tribe, balancing individual rights (women's inheritance) with corporate good (tribal integrity). This shows God's law addresses both personal and communal concerns. The tribal land divisions represented God's specific provision for each group, not to be confused or lost. This anticipates believers' distinct rewards and callings within the one body of Christ.

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.

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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—The Hebrew construction emphasizes universality: kol bat yoresheth nachalah (כָּל־בַּת יֹרֶשֶׁת נַחֲלָה, 'every daughter possessing inheritance'). This wasn't merely advice but divine legislation ensuring tribal boundary preservation. The requirement for endogamous marriage (within the tribe) protected covenant structure while honoring women's inheritance rights established in Numbers 27.

This balance between individual rights and communal good reflects God's wisdom. Neither radical individualism nor oppressive collectivism characterizes biblical law, but rather ordered liberty within covenant community.

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.

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God commands: '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.' This reiteration emphasizes the importance of maintaining tribal inheritances. The repetition (cf. v.7) stresses that this isn't suggestion but divine command. Each tribe's inheritance was God's specific gift, not to be traded or merged with others. This principle applies to believers - our spiritual inheritance in Christ is specific, purposeful, and to be maintained with vigilance. We're not to exchange our birthright for temporary satisfaction (Gen 25:29-34) or trade heavenly treasure for earthly gain (Matt 6:19-21). What God has given should be stewarded faithfully, not squandered.

Even as the LORD commanded Moses, so did the daughters of Zelophehad:

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Even as the LORD commanded Moses, so did the daughters of Zelophehad—The Hebrew phrase ka'asher tzivah YHWH et-Moshe (כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה, 'just as Yahweh commanded Moses') emphasizes complete obedience. These women who boldly approached Moses requesting inheritance rights (Numbers 27:1-4) now humbly submitted to marriage restrictions for the greater good. Their obedience brackets the entire narrative—they trusted God's justice when seeking rights and trusted His wisdom when accepting limitations.

True faith petitions boldly yet submits gladly. The daughters' example refutes the false dichotomy between advocating for justice and submitting to authority—both flow from covenant faithfulness.

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

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For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father's brothers' sons—The specific naming of all five daughters and their marriages to paternal cousins (Hebrew benei dodeihem, בְּנֵי דֹדֵיהֶם, 'sons of their uncles') provides concrete historical closure to their case. Cousin marriage, common in ancient Near Eastern cultures, kept property within the extended family while fulfilling the tribal endogamy requirement. Their obedience ensured Manasseh's territory remained intact.

These women's names are preserved in Scripture—not erased despite their unusual situation. God honors those who trust His justice and submit to His wisdom. Their story demonstrates that biblical feminism isn't modern individualism but covenant faithfulness that benefits the entire community.

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. into: Heb. to some that were of the families

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Zelophehad's daughters 'were married into the families of the sons of Manasseh... and their inheritance remained in the tribe of the family of their father.' Their obedient compliance with God's law preserved both their inheritance rights and tribal integrity. The Hebrew 'hayah' (remained/continued) indicates successful preservation of the intent. Their willing obedience, though potentially limiting marriage choices, demonstrated faith that God's commands serve our best interests. This exemplifies wise submission to divine restrictions as protection, not punishment. Believers similarly accept God's boundaries (moral law, church discipline, scriptural commands) as loving provision, not arbitrary restriction. Freedom within divine boundaries produces flourishing.

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.

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This verse concludes Numbers: '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.' The phrase emphasizes divine origin ('the LORD commanded') and human mediation ('by the hand of Moses'). The specific location - Moab's plains, poised to enter Canaan - marks a transitional moment. Forty years of wilderness wanderings culminate here; the next step is Jordan-crossing and conquest. This conclusion, like all Scripture, comes 'by the hand' of human authors under divine inspiration (2 Pet 1:21), ensuring both divine authority and human personality.

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Numbers 36

Inheritance Laws for Women

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