---
title: "Clarke"
description: "Verse Numbers 27:1. The daughters of Zelophehad — The singular case of these women caused an additional law to be made to the civil code of Israel, which"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/numbers/27"
---

Verse [Numbers 27:1](../../../kjv/numbers/27/1). ***The daughters of Zelophehad*** — The singular case of these women caused an additional law to be made to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. The law, which is as reasonable as it is just, stands thus:
1. On the demise of the *father* the estate goes to the *sons*;
2. If there be no *son*, the *daughters* succeed;
3. If there be no *daughter*, the *brothers* of the deceased inherit;
4. If there be no *brethren* or paternal *uncles*, the estate goes to the *brothers* of his *father*;
5. If there be no *grand uncles* or *brothers* of the *father* of the deceased, then the *nearest akin* succeeds to the inheritance.
Beyond the *fifth* degree the law does not proceed, because as the families of the Israelites were kept distinct in their respective tribes, there must always be some who could be called *kinsmen*, and were really such, having descended without interruption from the patriarch of the tribe.

Verse [Numbers 27:7](../../../kjv/numbers/27/7). ***Thou shalt surely give them-an inheritance among their**********father's brethren*** — There is a curious anomaly here in the Hebrew text which cannot be seen in our translation. In Hebrew *they*, *them*, and *their, you, ye*, and *your*, are both of the masculine and feminine genders, according as the nouns are to which they are affixed; but these words are of no gender in English. In this verse, speaking of the brethren of the father of those women, the *masculine* termination הם *hem*, THEIR, is used instead of the *feminine*, הן hen, governed by בנות *benoth, daughters*. So להם *lahem*, to THEM, and אביהם *abihem*, THEIR *fathers*, masculine, are found in the present text, instead of להן *lahen* and אביהן *abihen, feminine*. Interpreters have sought for a *hidden* meaning *here*, and they have found several, whether *hidden here* or not. One says, "the *masculine* gender is used because these daughters are treated as if they were *heirs male*." Another, "that it is because of their *faith* and conscientious regard to the ancient customs, and to keep the memory of their father in being, which might well benefit *men*." Another, "that it signifies the free gift of God in Christ, where there is neither *male* nor *female, bond* or *free*, for all are one in Christ;" and so on, for where there is no rule there is no end to conjecture. Now the plain truth is, that the masculine is in the present printed text a mistake for the feminine. The *Samaritan*, which many think by far the most authentic copy of the Pentateuch, has the *feminine* gender in both places; so also have upwards of *fourscore* of the MSS. collated by *Kennicott* and *De Rossi*. Therefore all the curious reasons for this anomaly offered by interpreters are only serious trifling on the blunder of some heedless copyists.
While on the subject of mysterious reasons and meanings, some might think it unpardonable if I passed by the mystery of the *fall, recovery*, and *full salvation* of man, signified, as some will have it, by the *names* of Zelophehad and his daughters.
"1. Zelophehad's daughters, claiming a portion in the promised land, may represent believers in Christ claiming an inheritance among the saints in light.
2. These five virgins may be considered as the *five wise virgins*, ([Matthew 25:1-10](../../../kjv/matthew/25/1-10)), who took oil in their vessels with their lamps, and consequently are types of those who make a wise provision for their eternal state.
3. They are examples of encouragement to weak and *destitute* believers, who, though they are *orphans* in this world, shall not be deprived of their heavenly inheritance.
4. Their *names* are mysterious; for *Zelophehad*, צלפחד TSELOPHCHAD, signifies the *shadow of fear* or *dread*.
His first *daughter*, מחלה MACHLAH, *infirmity*;
the second, נעה NOAH, *wandering*;
the third, חגלה CHOGLAH, *turning about* or *dancing* for joy:
the fourth, מלכה MILCAH, a *queen*;
the fifth, תרצה TIRTSAH, *well-pleasing* or *acceptable*.
By these names we may observe our reviving by grace in Christ; for we are all born of the *shadow of fear*, (*Tselophchad*), being brought forth in sin, and through fear of death being all our life time subject to bondage, [Hebrews 2:15](../../../kjv/hebrews/2/15). This begets (*Machlah*) *infirmity* or *sickness*- grief of heart for our estate. After which (*Noah*) *wandering* about for help and comfort we find it in Christ, by whom our sorrow is turned into *joy* (*Choglah*). He communicates of his *royalty* (*Milcah*) to us, making us *kings* and priests unto God and his Father, [Revelation 1:6](../../../kjv/revelation/1/6). So we shall at last be presented unto him glorious and without blemish, being (*Tirtsah*) *well-pleasing* and *acceptable* in his sight." This is a specimen of *pious* INGENUITY, which has been endeavouring to do *the work of an* EVANGELIST in the Church of God from the time of Origen to the present day.

Verse [Numbers 27:12](../../../kjv/numbers/27/12). ***Get thee up into this Mount Abarim*** — The mountain which Moses was commanded to ascend was certainly Mount *Nebo*, see [Deuteronomy 32:49](../../../kjv/deuteronomy/32/49), c., which was the same as *Pisgah*, see [Deuteronomy 34:1](../../../kjv/deuteronomy/34/1). The mountains of *Abarim*, according to Dr. Shaw, are a long ridge of frightful, rocky, precipitous hills, which are continued all along the eastern coast of the Dead Sea, as far as the eye can reach. As in Hebrew עבר *abar* signifies to *pass over, Abarim* here probably signifies *passages* and the ridge in this place had its name in all likelihood from the *passage* of the Israelites, as it was opposite to these that they passed the Jordan into the promised land.

Verse [Numbers 27:14](../../../kjv/numbers/27/14). ***Ye rebelled against my commandment*** — [Numbers 20:12](../../../kjv/numbers/20/12).

Verse [Numbers 27:16](../../../kjv/numbers/27/16). ***The Lord, the God of the spirits of all flesh*** — [Numbers 16:22](../../../kjv/numbers/16/22).

Verse [Numbers 27:17](../../../kjv/numbers/27/17). ***That the congregation of the Lord be not as sheep**********which have no shepherd.*** — This is a beautiful expression, and shows us in what light Moses viewed himself among his people. He was their *shepherd*; he sought no higher place; he *fed* and *guided* the flock of God under the direction of the Divine Spirit, and was faithful in all his Master's house. To this saying of Moses our Lord alludes, [Matthew 9:36](../../../kjv/matthew/9/36).

Verse [Numbers 27:18](../../../kjv/numbers/27/18). ***In whom is the spirit*** — This must certainly mean the *Spirit of God*; and because he was endued with this Spirit, therefore he was capable of leading the people. How miserably qualified is that man for the work of God who is not guided and influenced by the Holy Ghost! God never chooses a man to accomplish his designs but that one whom he himself has qualified for the work.

Verse [Numbers 27:20](../../../kjv/numbers/27/20). ***And thou shalt put, &c.*** — מחודך *mechodecha*, of *thine honour* or *authority* upon him. Thou shalt show to the whole congregation that thou hast *associated* him with thyself in the government of the people.

Verse [Numbers 27:21](../../../kjv/numbers/27/21). ***Eleazar the priest - shall ask*****counsel*****for him*** — Here was a remarkable difference between *him* and *Moses*. God talked with Moses face to face; but to Joshua only through the *medium* of the high priest.

Verse [Numbers 27:23](../../../kjv/numbers/27/23). ***He laid his hands upon him*** — As a proof of his being appointed to and qualified for the work. So at the word of Joshua they were to *go out*, and at his word to *come in*, [Numbers 27:21](../../../kjv/numbers/27/21). And thus he was a type of our blessed Lord as to his mediatorial office, and Divine appointment as *man* to the work of our salvation; and to this circumstance of the appointment of Joshua to this work, and his receiving of Moses's honour and glory, St. Peter seems to refer in these words, [2 Peter 1:16-17](../../../kjv/2-peter/1/16-17): "We were eye-witnesses of his majesty; for he received from God the Father honour and glory, when there came such a voice to him from the excellent glory: This is my beloved Son, in whom I am well pleased; HEAR HIM." See [Matthew 17:5](../../../kjv/matthew/17/5). But one infinitely greater than either Moses or Joshua is here.

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