Teks -- Numbers 36:1-13 (NET)

Women and Land Inheritance

36:1 Then the heads of the family groups of the Gileadites, the descendant of Machir, the descendant of Manasseh, who were from the Josephite families, approached and spoke before Moses and the leaders who were the heads of the Israelite families. 36:2 They said, “The Lord commanded my lord to give the land as an inheritance by lot to the Israelites; and my lord was commanded by the Lord to give the inheritance of our brother Zelophehad to his daughters. 36:3 Now if they should be married to one of the men from another Israelite tribe, their inheritance would be taken from the inheritance of our fathers and added to the inheritance of the tribe into which they marry. As a result, it will be taken from the lot of our inheritance. 36:4 And when the Jubilee of the Israelites is to take place, their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.”

Moses’ Decision

36:5 Then Moses gave a ruling to the Israelites by the word of the Lord: “What the tribe of the Josephites is saying is right. 36:6 This is what the Lord has commanded for Zelophehad’s daughters: ‘Let them marry whomever they think best, only they must marry within the family of their father’s tribe. 36:7 In this way the inheritance of the Israelites will not be transferred from tribe to tribe. But every one of the Israelites must retain the ancestral heritage. 36:8 And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father’s tribe, so that every Israelite may retain the inheritance of his fathers. 36:9 No inheritance may pass from tribe to tribe. But every one of the tribes of the Israelites must retain its inheritance.” 36:10 As the Lord had commanded Moses, so the daughters of Zelophehad did. 36:11 For the daughters of Zelophehad– Mahlah, Tirzah, Hoglah, Milcah, and Noah– were married to the sons of their uncles. 36:12 They were married into the families of the Manassehites, the descendants of Joseph, and their inheritance remained in the tribe of their father’s family. 36:13 These are the commandments and the decisions that the Lord commanded the Israelites through the authority of Moses, on the plains of Moab by the Jordan River opposite Jericho.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Num 36:2 - Our brother

Our kinsman.

Wesley: Num 36:6 - To the family

They seem hereby to he confined not only to the same tribe, but also to the family of their tribe, as appears from the reason of the law, for God would have the inheritance of families as well as tribes kept entire and unmixed.

Wesley: Num 36:8 - The inheritance of his fathers

This law was not general to forbid every woman to marry into another tribe, as may be reasonably concluded from the practice of so many patriarchs, kings, priests, and other holy men, who have married women of other tribes, yea sometimes of other nations, but restrained to heiresses, or such as were likely to be so. But if they had brethren, they were free to marry into any tribe, yet so that, if their brethren died, the inheritance went from them to the next a - kin of their father's tribe and family. And the principal reason why God was solicitous to preserve tribes and families unmixed was, that the tribe and family too, out of which the Messiah was to come, and by which he should be known, might be evident and unquestionable.

JFB: Num 36:1 - the chief fathers of the families of the children of Gilead

Being the tribal governors in Manasseh, they consulted Moses on a case that affected the public honor and interests of their tribe. It related once more to the daughters of Zelophehad. Formerly they had applied, at their own instance, to be recognized, for want of male heirs in their family, as entitled to inherit their father's property [Num 27:1-11]; now the application was made on behalf of the tribe to which they belonged--that steps might be taken to prevent the alienation of their patrimony by their alliance with husbands of another tribe. The unrestricted marriages of daughters in such circumstances threatened seriously to affect the tenure of land in Israel, as their inheritance would go to their children, who, by the father's side, would belong to another tribe, and thus lead, through a complication of interests and the confusion of families, to an evil for which even the Jubilee could not afford a remedy. [See on Lev 25:13].

JFB: Num 36:5-12 - Moses commanded the children of Israel according to the word of the Lord

The plea appeared just and reasonable; and, accordingly an enactment was made by which the daughters of Zelophehad, while left to the free choice of their husbands, were restricted to marry not only within their own tribe, but within the family of their father's tribe--that is, one of their cousins. This restriction, however, was imposed only on those who were heiresses. The law was not applicable to daughters in different circumstances (1Ch 23:22) --for they might marry into another tribe; but if they did so, they were liable to forfeit their patrimonial inheritance, which, on the death of their father or brothers, went to the nearest of the family kinsmen. Here was an instance of progressive legislation (see also Exo 18:27) in Israel, the enactments made being suggested by circumstances. But it is deserving of special notice that those additions to, or modifications of, the law were confined to civil affairs; while the slightest change was inadmissible in the laws relating to worship or the maintenance of religion.

JFB: Num 36:13 - 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

The Israelitish encampment was on an extensive plateau north of the Arnon, which, though wrested from the Moabites by Sihon and Og, still retained the name of its original possessors. The particular site, as indicated by the words "Jordan near Jericho," is now called El-Koura--a large plain lying not far from Nebo, between the Arnon and a small tributary stream, the Wael [BURCKHARDT]. It was a desert plain on the eastern bank, and marked only by groves of the wild, thorny acacia tree.

Clarke: Num 36:2 - To give the inheritance of Zelophehad - unto his daughters

To give the inheritance of Zelophehad - unto his daughters - See this case spoken of at large on Numbers 27 (note)

Either the first eleven verses of Numbers 27 should come in before this chapter, or this chapter should come in immediately after those eleven verses; they certainly both make parts of the same subject

Here Moses determines that heiresses should marry in their own tribe, that no part of the ancient inheritance might be alienated from the original family.

Clarke: Num 36:6 - Let them marry to whom they think best

Let them marry to whom they think best - Here was latitude sufficient, and yet a salutary and reasonable restraint, which prevented a vexatious mixture of property and possession.

Clarke: Num 36:8 - Every daughter that possesseth an inheritance

Every daughter that possesseth an inheritance - This law affected none but heiresses; all others were at liberty to marry into any of the other tribes. The priests and Levites, who could have no inheritance, were exempt from the operation of this law. Jehoiada had the king of Judah’ s daughter to wife, 2Ch 22:11. And another priest had for wife one of the daughters of Barzillai the Gileadite, Ezr 2:61. "By reason of such marriages,"says Mr. Ainsworth, "there might be kindred between Elisabeth, the mother of John the Baptist, who was of the daughters of Aaron, and Mary the virgin, the mother of our Lord, who was of the lineage of David, and tribe of Judah;"Luk 1:5, Luk 1:36; Luk 3:23-31.

Clarke: Num 36:11 - Mahlah, Tirza, etc.

Mahlah, Tirza, etc. - For a curious account of these names, see the notes on Num 27:7.

Clarke: Num 36:12 - And their inheritance remained in - the family

And their inheritance remained in - the family - "By this example, and the law of inheritances in the Holy Land, the people of God,"says Ainsworth, "are taught to hold fast their inheritance in his promises, and their right in Christ, which they hold by faith; that as the Father hath made them meet to be partakers of the inheritance among the saints in light, Col 1:12, so they may keep the faith and grace which they have received to the end."

Clarke: Num 36:13 - These are the commandments, etc.

These are the commandments, etc. - See these different terms analyzed and explained, Lev 26:15 (note)

Thus ends the book of Numbers, containing a series of astonishing providences and events. Scarcely any piece of history in the sacred writings is better calculated to impress the mind of a serious reader with a sense of the goodness and severity of God. In every transaction his holiness and justice appear in closest union with his benevolence and mercy. From such a Being what have the wicked not to fear! From such a Father and Friend what have the upright not to hope! His justice requires him to punish iniquity, but his mercy inclines him to pardon all who truly repent and believe in the Son of his love

The journeyings of this people, from the time they left Egypt, exhibit a series of providential wonders. Every where, and in every circumstance, God appears: and yet there is no circumstance or occasion that does not justify those signal displays of his Grace and his Justice. The genuine history of God’ s providence must be sought for in this book alone; and as every occurrence happened as an example, we have authority to conclude that in every case where his own glory and the salvation of man are interested, he will interfere and give the fullest proofs that he is the same to-day that he was yesterday, and will continue unchangeable for ever and ever. Reader, are these matters ensamples to thee? Art thou, like the Israelites, come into the plains of Moab, on the very verge of the promised land? Jordan alone separates thee from the promised inheritance. O, watch and pray, that thou come not short of the glory of God. The last enemy that shall be destroyed is death; see then that the sting of death, which is sin, be extracted from thy soul, that, being justified by Christ’ s blood, thou mayest be made an heir according to the hope of an eternal life. Amen, amen

"I will bring you into the Wilderness of the people, and there will I plead with you face to face, like as I pleaded with your fathers in the Wilderness of the land of Egypt. And I will cause you to pass under the rod, and bring you into the bond of the covenant,"Eze 20:35-37

"He (Christ) is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance,"Heb 9:15

Sections In the Book of Numbers, carried on from Leviticus, which ends with the Thirty-Third

The Thirty-Fourth, called במדבר bemidbar , begins Num 1:1, and ends Num 4:20

The Thirty-Fifth, called נשא nasa , begins Num 4:21, and ends Num 7:89

The Thirty-Sixth, called בהעלתך behaalothecha , begins Num 8:1, and ends Num 12:16

The Thirty-Seventh, called שלח shelach , begins Num 13:1, and ends Num 15:41

The Thirty-Eighth, called קרח korach , begins Num 16:1, and ends Num 18:32

The Thirty-Ninth, called חקת chukkath , begins Num 19:1, and ends Num 22:1

The Fortieth, called בלק balak , begins Num 22:2, and ends Num 25:9

The Forty-First, called פינחס pinechas , begins Num 25:10, and ends Num 30:1

The Forty-Second, called מטות mattoth , begins Num 30:2, and ends Num 32:42

The Forty-Third, called מסעי masey , begins Num 33:1, and ends Num 36:13

Calvin: Num 36:1 - And the chief fathers of the families

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.

Calvin: Num 36:2 - And they said, The Lord commanded my lord

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 ( ἀντινομίαν ) 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.

Calvin: Num 36:5 - And Moses commanded the children of Israel

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.

TSK: Num 36:1 - Gilead

Gilead : Num 26:29-33, Num 27:1; Jos 17:2, Jos 17:3; 1Ch 7:14-16

TSK: Num 36:2 - The Lord commanded // to give

The Lord commanded : To one division of the tribe of Manasseh, a portion had been assigned eastward of Jordan; but Zelophehad was of that division, to which an inheritance was afterwards allotted west of Jordan; yet, expecting the promised land, the elders of the Manassites now propose a difficulty, upon the adjudged case of Zelophehad’ s daughters ( Num 27:1-11). If the females should inherit, in defect of male issue, and should intermarry with other tribes they would diminish the interest, and weaken the influence of their own tribes, and give occasion to future confusion, and perhaps contention. The Manassites therefore referred the case to Moses; and he, by the authority of God, annexed a clause, which would effectually keep the tribes and inheritances distinct, as long as it was observed. Heiresses were not allowed to marry out of their own tribe, though within those bounds they might consult their own inclinations. Num 26:55, Num 26:56, Num 27:1-7, Num 33:54; Jos 13:6, Jos 14:1, Jos 14:2, Jos 17:3

to give : Num 27:1, Num 27:7; Jos 17:3-6; Job 42:15

TSK: Num 36:3 - whereunto they are received

whereunto they are received : Heb. unto whom they shall be, Num 36:3

TSK: Num 36:4

Lev 25:10-18, Lev 25:23; Isa 61:2; Luk 4:18, Luk 4:19

TSK: Num 36:5 - hath said well

hath said well : Num 27:7; Deu 5:28

TSK: Num 36:6 - marry // only to the family

marry : Heb. be wives

only to the family : Num 36:12; Gen 24:3, Gen 24:57, Gen 24:58; 2Co 6:14

TSK: Num 36:7 - for every one // keep himself

for every one : That is, he shall not endeavour to obtain any part of the inheritance of another tribe by marrying an heiress.

keep himself : Heb. cleave, Num 36:9; 1Ki 21:3

TSK: Num 36:8 - every daughter

every daughter : 1Ch 23:22

TSK: Num 36:10

Exo 39:42, Exo 39:43; Lev 24:23; 2Ch 30:12; Mat 28:20

TSK: Num 36:11

Num 27:1

TSK: Num 36:12 - into the families

into the families : Heb. to some that were of the families, Num 36:12

TSK: Num 36:13 - the commandments // in the plains of Moab

the commandments : Lev 7:37, Lev 7:38, Lev 11:46, Lev 13:59, Lev 14:54-57, Lev 15:32, Lev 15:33, Lev 27:34

in the plains of Moab : Num 26:3, Num 33:50, Num 35:1

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Num 36:1 - The chief fathers of the families

The chief fathers of the families who had the care and management of the public affairs of that tribe committed to them.

Poole: Num 36:2 - Our brother

Our brother i.e. our kinsman, one of our tribe, Jos 17:2,3 .

Poole: Num 36:3

For their inheritance will pass to their children, who will be of another tribe by their father’ s side, which alone is considered in this place.

Poole: Num 36:4

Which God appointed principally for this end, to preserve the inheritance in the hands of the tribes and families to which they were first given.

Poole: Num 36:5

Their plea is just and reasonable. God did not take particular care about every occurrence that happened, or might happen, but left divers things to be found out by human prudence, which being his own gift, it was meet there should be opportunities left for the exercise of it; and God thought fit to approve and ratify the prudent and profitable inventions of men by his own law or sanction; as in the case of Jethro, Ex 18 , of Zelophehad’ s daughter, Nu 27 , and here of their brethren. But it is observable, that God allowed this only in civil affairs, but never in the matters of his worship, where he utterly forbids it.

Poole: Num 36:6

They seem hereby to be confined not only to the same tribe, trot also to the family of their tribe, as appears from the reason of the law, for God would have the inheritance of families as well as tribes kept entire and unmixed; and this was one reason of that law of marrying the brother’ s wife, De 25 . And although the next verse may seem to thwart this interpretation, the reason of this law being there given that inheritances might not go from tribe to tribe, Num 36:8 confirms it, where the very same phrase is repeated, and that more emphatically, that such shall marry one of the family of the tribe of her father ; and this further reason and restriction is added, that they may enjoy every man the inheritance (not only of his tribe, but) of his fathers , to wit, belonging to his father’ s family.

Poole: Num 36:8

By which clause it seems that this law was not general to forbid every woman to marry into another tribe, (as may be reasonably concluded from the practice of so many patriarchs, kings, priests, and other holy men, who have married women of other tribes, yea, sometimes of other nations, which it is not likely they would have done, if this had been a transgression of God’ s law,) but restrained to heiresses, or such as were likely to be so. See 1Ch 23:22 . But if they had brethren, it is probable they were free to marry into any tribe, yet so that, if their brethren died, their punishment was, that the inheritance went from them to the next akin of their father’ s tribe and family. And the principal reason why God was solicitous to preserve tribes and families unmixed was, that the tribe and family too out of which the Messiah was to come, and by which he should be known, might be evident and unquestionable.

Poole: Num 36:11

It is certain whether brothers or sons be taken strictly and properly, or more large, as those words are oft used in Scripture.

Haydock: Num 36:1 - Galaad

Galaad. The descendants of Machir, who were settled in Galaad, were particularly interested, in knowing how their female relations of the house of Salphaad, were to dispose of their fortunes, which God had allowed them. They knew that, by the law, their husbands would obtain possession; and if those husbands should be of another tribe, part of the land allotted to Manasses might be lost. See chap. xxvii., and Josue xvii. 1, 3.

Haydock: Num 36:4 - That is // Lots

That is, an explanation of the jubilee, added by St. Jerome, who gives the sense of the Hebrew, though not the very words. ---

Lots. Hebrew, "when the jubilee of the children of Israel is come, then shall their inheritance be added to that of the tribe in which they are received; so shall their inheritance be taken away from the inheritance of the tribe of our fathers." (Haydock)

Haydock: Num 36:6 - Tribe

Tribe. Hebrew adds family also: for heiresses were obliged to marry in their own family, to prevent the confusion of the inheritances. If they had a mind to renounce their right, they were at liberty to marry where they pleased. (Calmet) ---

The nearest relations, who chose to receive their land, were under an obligation of marrying them, Ruth iv. 6. (Haydock) ---

A similar law prevailed at Athens.

Haydock: Num 36:7 - Wives

Wives. Hebrew, "shall keep to the inheritance of the tribe of his fathers." Those who marry heiresses must be of the same family: but others may take wives from any of the tribes of Israel, as the most holy did without scruple. (St. Jerome in Jer. xxxii.) (Tirinus) (Estius) ---

The Rabbins extend this law to all, with the Vulgate: but only during the time that the land of Chanaan remained undivided. (Selden, Succ. c. xviii.)

Haydock: Num 36:8 - Women

Women. Hebrew, "every daughter that possesseth an inheritance....shall be wife to one of the family of the tribe of her father." Commonly the females were debarred from inheriting land, when they had any brothers. The Levites were not concerned in these regulations, as they had no inheritance; and hence, we need not be surprised to find that St. Elizabeth, of the daughters of Aaron, (Luke i. 26,) was related to the blessed Virgin, who was of the family of David. The mother of St. Elizabeth might be of the tribe of Juda; or a maternal ancestor of the blessed Virgin might spring from the tribe of Levi. (Calmet) ---

Tradition determined the lawfulness of such marriages, and in this case, St. Augustine (Consens. Ev. ii. 23) admires the providence of God, in causing his beloved Son, the great anointed, to be born both of the regal and priestly tribes, in which an unction was required, before the priests and kings were put in possession of their respective offices. Thus Christ was both priest and king, and such were anointed in the law of Moses. (Worthington)

Haydock: Num 36:11 - Father

Father. They married their cousin-germans. The original is rather undecisive, as Dod may signify, "an uncle, great uncle, or cousin;" and a son, in Scripture, is often put for any descendant. The marriages of cousins were not expressly forbidden by the law, and if they had, they might have been dispensed with on this occasion, as well as when a brother died without issue. (Calmet) ---

Claudius was the first of the Romans who obtained leave of the senate to marry his brother's daughter. (Suetonius) (Du Hamel)

Gill: Num 36:1 - 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 spoke before Moses // and before the princes, the chief fathers of the children of Israel

And the chief fathers of the families of the children of Gilead,.... The princes, as Aben Ezra; so the Septuagint version, which was the tribe of Manasseh, whose grandson Gilead was, as follows:

the son of Machir, the son of Manasseh of the families of the sons of Joseph, came near; to the house of judgment, as the Targum of Jonathan, the sanhedrim or court of judicature, consisting of the following persons:

and spoke before Moses; the Septuagint version adds, "and before Eleazar the priest", as in Num 27:2.

and before the princes, the chief fathers of the children of Israel: the princes of the several tribes; or it may be rather the seventy elders.

Gill: Num 36:2 - 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

And they said,.... One in the name of the rest:

the Lord commanded my lord; that is, Moses, whom they address in a very respectable manner, being the chief governor of the nation under God:

to give the land for an inheritance by lot to the children of Israel; which command may be seen, in Num 26:53,

and my lord was commanded by the Lord to give the inheritance of Zelophehad our brother; or kinsman, being of the same tribe:

unto his daughters; who sued for it, and upon Moses's consulting the Lord about it, it was ordered they should have it, Num 27:1 and which these princes observed was likely to be attended with the following inconvenience.

Gill: Num 36:3 - 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

And if they be married to any of the sons of the other tribes of the children of Israel,.... Which was not an unreasonable supposition, and perhaps was judged very probable and likely, if some method was not taken to prevent it; which they might conclude from the application of some young men of the other tribes unto them:

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; for the inheritance given unto them would of course, the above being the case, descend to their sons, and whose fathers being of other tribes, it would be fixed there:

so shall it be taken from the lot of our inheritance; which gave them some concern; for though this was no personal injury to them, nor any detriment to their families and estates, yet, as it was a lessening of their tribe, they were uneasy at it; and the rather they might be, since half their tribe was to settle on that side Jordan, where they now were: and now all this, the suit of the daughters of Zelophehad for their father's inheritance, which was granted them, the address of young men to them as heiresses, the concern of the heads of the tribe of Manasseh on this account; all this, I say, being before they entered into the land, or it was conquered by them, or divided to them by inheritance, show their strong faith and assurance that they should possess it.

Gill: Num 36:4 - 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

And when the jubilee of the children of Israel shall be,.... At which time inheritances were to be restored to the original proprietors of them; yet this would be of no service in the present case, but rather the contrary, since it would fix the inheritances of these daughters in another tribe or in other tribes into which they should marry; and so Aben Ezra and Jarchi interpret it, "though" there shall be a jubilee, that will be of no advantage; it will not remedy this inconvenience: for

then shall their inheritance be put unto the inheritance of the tribe whereunto they are received; it being one principal part of the business of the jubilee year to settle the inheritances of every tribe; and these daughters being married into another tribe, of consequence their inheritance would be placed there; or should it be sold by their husbands, or their sons, at the year of jubilee it would be restored to them as of such a tribe:

so shall their inheritance be taken away from the inheritance of the tribe of our fathers; and thereby be a lessening of it; and every tribe being ambitious of preserving and increasing its grandeur, this affair sensibly affected the heads of this tribe.

Gill: Num 36:5 - 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

And Moses commanded the children of Israel,.... Even all the tribes of Israel, whom the following law concerned, as well as the tribe of Manasseh:

according to the word of the Lord; whom no doubt he consulted on this occasion, as he did when the daughters of Zelophehad applied unto him about the inheritance of their father:

saying, the tribe of the sons of Joseph hath said well; in showing such a concern for the welfare of their tribe; the consideration of which would be of service to them all, and therefore was worthy of notice. Aben Ezra observes, that the heads of the fathers spoke for the sake of every tribe, what was for the good of them all, and therefore was well spoken.

Gill: Num 36:6 - This is the thing which the Lord doth command concerning the daughters of Zelophehad // saying, let them marry to whom they think best // only into the family of the tribe of their father shall they marry

This is the thing which the Lord doth command concerning the daughters of Zelophehad,.... Concerning this affair relative to them; the Targum of Jonathan paraphrases the words,"not for the generations that rise up after the division of the land, but for the daughters of Zelophehad;''as if this order only respected them, or what might happen before the land was divided, but not after; and this is the general opinion of the Jewish writers; but it seems, that as the following law not only concerns them, but all heiresses, so all such after as well as before the division of the land, since the reason of it holds good after as before:

saying, let them marry to whom they think best; whom they like best, who are most acceptable to them; as it was reasonable they should, and not have such forced upon them, whose persons were disagreeable to them:

only into the family of the tribe of their father shall they marry; they were to marry not only such as were of the tribe of Manasseh, but of their father's family in that tribe; they could only marry into the family of the Hepherites; see Num 26:32.

Gill: Num 36:7 - So shall not the inheritance of the children of Israel remove from tribe to tribe // for everyone of the children of Israel shall keep himself to the inheritance of the tribe of his fathers

So shall not the inheritance of the children of Israel remove from tribe to tribe,.... Which shows that this concerns all the tribes of Israel, though yet not fully expressed, as it is afterwards:

for everyone of the children of Israel shall keep himself to the inheritance of the tribe of his fathers; or cleave ^a to a wife in that tribe for marriage; this word is used in the original institution of it, Gen 2:24 though they were not strictly obliged to marry in their own tribe; and frequently they did intermarry with other tribes, which, had it been unlawful, would not have been done, as it was by kings, and priests, and others; nor was there any danger of an inheritance going into another tribe by a man's marrying into it; wherefore this signifies only, that they were to be careful to keep their inheritances in their tribe; and therefore if any of them had no sons, only daughters, he was to marry them in his own tribe and family, that the inheritance might not remove, as follows

Gill: Num 36:8 - And every daughter that possesseth an inheritance in any tribe if 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

And every daughter that possesseth an inheritance in any tribe if the children of Israel,.... For the same law which gave the daughters of Zelophehad right to their father's inheritance, gave every other daughter in Israel a right to inherit where there were no sons, Num 27:8 and every such daughter, according to this law:

shall be wife unto one of the family of the tribe of her father; marry into her father's tribe and family; by which it appears that such who were not heiresses might marry persons of another family, and even of another tribe:

that the children of Israel may enjoy every man the inheritance of his fathers; of his father's brethren, or of those that are near akin to him.

Gill: Num 36:9 - Neither shall the inheritance remove from one tribe to another // but everyone of the tribes of Israel shall keep himself to his own inheritance

Neither shall the inheritance remove from one tribe to another,.... Which was one end of the year of jubilee, but that did not sufficiently secure it without this law, as this case shows:

but everyone of the tribes of Israel shall keep himself to his own inheritance; the chief view of which was, that it might clearly appear of what tribe and family the Messiah sprang when he came.

Gill: Num 36:10 - Even as the Lord commanded Moses, so did the daughters of Zelophehad.

Even as the Lord commanded Moses, so did the daughters of Zelophehad. They married into, the family of their father's tribe, according to the following account.

Gill: Num 36:11 - For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah // these were married unto their father's brothers' sons

For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah,.... The names of the daughters of Zelophehad, and the same as in Num 26:33, only the order a little varied, Tirzah and Noah here changing places; there they are according to their birth, here they are according to their marriage, as Aben Ezra thinks; though Jarchi is of opinion, that being thus differently placed shows that they were equal to one another, and one was not preferred to the other:

these were married unto their father's brothers' sons; so that they were first cousins.

Gill: Num 36:12 - 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

And they were married into the families of the sons of Manasseh, the son of Joseph,.... The family of the Hepherites, of which they were. Aben Ezra observes, that their being married into families, and not a family, is a sign that their uncles' sons were not all of them brethren, or the sons of one man, but of more, though all sons of one or other of their father's, brethren:

and their inheritance remained in the tribe of the family of their father; by means of these marriages, even both in their father's tribe and family.

Gill: Num 36:13 - These are the commandments and the judgments // which the Lord commanded by, the hand of Moses unto the children of

These are the commandments and the judgments,.... The judicial laws concerning the division of the land of Canaan, the case of inheritances in it, and the cities of refuge:

which the Lord commanded by, the hand of Moses unto the children of Israel, in the plains of Moab by Jordan near Jericho; where the Israelites had been ever since they were first observed by Balak king of Moab, and where the various things had been done recorded in the preceding chapters from that time.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Num 36:1

¹ tn The expression is “the heads of the fathers by the family of the Gileadites.”

² tn The Greek and the Syriac add “and before Eleazar the priest.”

³ tn Heb “heads of the fathers.”

NET Notes: Num 36:2

¹ tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.

NET Notes: Num 36:3

¹ tn “Men” is understood; it says “to one from the sons of the tribes of the Israelites for a wife,” or if he has her for a wife.

² tn Heb “which they will be to them,” meaning, to those who have them, i.e., the marriages.

NET Notes: Num 36:4

¹ tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

² tn Heb “the tribe of our fathers.”

NET Notes: Num 36:5

¹ tn Heb “commanded.”

² tn Heb “mouth.”

NET Notes: Num 36:6

¹ tn Heb “the word that.”

² tn The idiom again is “let them be for wives for….”

³ tn Heb “to the one who is good in their eyes.”

NET Notes: Num 36:7

¹ tn Heb “turned aside.”

NET Notes: Num 36:8

¹ tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”

NET Notes: Num 36:11

¹ tn They married in the family as they were instructed. But the meaning of דּוֹד (dod) is not necessarily restricted to “uncle.”

NET Notes: Num 36:13

¹ tn Heb “by the hand.”

² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

³ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

Geneva Bible: Num 36:1

And the ^{( a )} 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:

^{( a )} It seems that the tribes contended who might marry these daughters to have their inheritance: and therefore the sons of Joseph proposed the matter to Moses.

Geneva Bible: Num 36:2

And they said, The LORD commanded ^{( b )} 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.

^{( b )} Meaning Moses.

Geneva Bible: Num 36:4

And when the ^{( c )} 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.

^{( c )} Signifying that at no time could it return, for in the Jubile all things returned to their own tribes.

Geneva Bible: Num 36:5

And Moses commanded the children of Israel according to the word of the LORD, saying, The tribe of the sons of Joseph hath said ^{( d )} well.

^{( d )} For the tribe could not have continued, if the inheritance which was the maintenance of it should have been alienated to others.

Geneva Bible: Num 36:8

And every daughter, that possesseth an ^{( e )} 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.

^{( e )} When there is no male to inherit.

Geneva Bible: Num 36:13

These [are] the ^{( f )} 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.

^{( f )} Concerning the ceremonial and judicial laws.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Num 36:1-4

The heads of the tribe of Manasseh represent the evil which might follow, if the daughters of Zelophehad should marry into any other tribes. They sought to preserve the Divine appointment of inheritances, and that contests and quarrels should not rise among those who should come afterwards. It is the wisdom and duty of those who have estates in the world, to settle them, and to dispose of them, so that no strife and contention may arise.

MHCC: Num 36:5-12

Those who consult the oracles of God, concerning the making of their heavenly inheritance sure, shall not only be directed what to do, but their inquiries shall be graciously accepted. God would not have one tribe enriched at the expense of another. Each tribe was to keep to its own inheritance. The daughters of Zelophehad submitted to this appointment. How could they fail to marry well, when God himself directed them? Let the people of God learn how suitable and proper it is, like the daughters of Israel, to be united only to their own people. Ought not every true believer Israel, to be united only to their own people. Ought not every true believer in Jesus, to be very attentive in the near and tender relations of life, to be united only to such as are united to the Lord? All our intentions and inclinations ought to be subjected to the will of God, when that is made known to us, and especially in contracting marriage. Although the word of God allows affection and preference in this important relation, it does not sanction that foolish, ungovernable, and idolatrous passion, which cares not what may be the end; but in defiance of authority, determines upon self-gratification. All such conduct, however disguised, is against common sense, the interests of society, the happiness of the marriage relation, and, what is still more evil, against the religion of Christ.

MHCC: Num 36:13

These are the judgments the Lord commanded in the plains of Moab. Most of them related to the settlement in Canaan, into which the Israelites were now entering. Whatever new condition God, by his providence, brings us into, we must beg him to teach us the duties of it, and to enable us to do them, that we may do the work of the day in its day, the duty of a place in its place.

Matthew Henry: Num 36:1-4

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 (Num 36:2): 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, Num 36:3. 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 (Num 36:2), 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.

Matthew Henry: Num 36:5-13

Here is, I. The matter settled by express order from God between the daughters of Zelophehad and the rest of the tribe of Manasseh. The petition is assented to, and care taken to prevent the inconvenience feared: The tribe of the sons of Joseph hath said well, Num 36:5. Thus those that consult the oracles of God concerning the making of their heavenly inheritance sure shall not only be directed what to do, but their enquiries shall be graciously accepted, and they shall have not only their well done, but their well said, good and faithful servant. Now the matter is thus accommodated: these heiresses must be obliged to marry, not only within their own tribe of Manasseh, but within the particular family of the Hepherites, to which they did belong. 1. They are not determined to any particular persons; there was choice enough in the family of their father: Let them marry to whom they think best. As children must preserve the authority of their parents, and not marry against their minds, so parents must consult the affections of their children in disposing of them, and not compel them to marry such as they cannot love. Forced marriages are not likely to prove blessings. 2. Yet they are confined to their own relations, that their inheritance may not go to another family. God would have them know that the land being to be divided by lot, the disposal whereof was of the Lord, they could not mend, and therefore should not alter, his appointment. The inheritances must not remove from tribe to tribe (Num 36:7), lest there should be confusion among them, their estates entangled, and their genealogies perplexed. God would not have one tribe to be enriched by the straitening and impoverishing of another, since they were all alike the seed of Abraham his friend.

II. The law, in this particular case, was made perpetual, and to be observed whenever hereafter the like case should happen, Num 36:8. Those that were not heiresses might marry into what tribe they pleased (though we may suppose that, ordinarily, they kept within their own tribe), but those that were must either quit their claim to the inheritance or marry one of their own family, that each of the tribes might keep to its own inheritance, and one tribe might not encroach upon another, but throughout their generations there might remain immovable the ancient landmarks, set, not by their fathers, but by the God of their fathers.

III. The submission of the daughters of Zelophehad to this appointment. How could they but marry well, and to their satisfaction, when God himself directed them? They married their father's brothers' sons, Num 36:10-12. By this it appears, 1. That the marriage of cousin-germans is not in itself unlawful, nor within the degrees prohibited, for then God would not have countenanced these marriages. But, 2. That ordinarily it is not advisable; for, if there had not been a particular reason for it (which cannot hold in any case now, inheritances being not disposed of as then by the special designation of Heaven), they would not have married such near relations. The world is wide, and he that walks uprightly will endeavour to walk surely.

IV. The conclusion of this whole book, referring to the latter part of it: These are the judgments which the Lord commanded in the plains of Moab (Num 36:13), these foregoing, ever since ch. 26, most of which related to their settlement in Canaan, into which they were now entering. Whatever new condition God is by his providence bringing us into, we must beg of him to teach us the duty of it, and to enable us to do it, that we may do the work of the day in its day, of the place in its place.

Keil-Delitzsch: Num 36:1-3

The occasion for this law was a representation made to Moses and the princes of the congregation by the heads of the fathers' houses ( האבות for בּית־האבות , as in Exo 6:25, etc.) of the family of Gilead the Manassite, to which Zelophehad (Num 26:33) belonged, to the effect that, by allotting an hereditary possession to the daughters of Zelophehad, the tribe-territory assigned to the Manassites would be diminished if they should marry into another tribe. They founded their appeal upon the command of Jehovah, that the land was to be distributed by lot among the Israelites for an inheritance (Num 36:2 compared with Num 26:55-56, and Num 33:54); and although it is not expressly stated, yet on the ground of the promise of the everlasting possession of Canaan (Gen 17:8), and the provision made by the law, that an inheritance was not to be alienated (Lev 25:10, Lev 25:13, Lev 25:23.), they understood it as signifying that the portion assigned to each tribe was to continue unchanged to all generations. (The singular pronoun, my Lord, in Num 36:2, refers to the speaker, as in Num 32:27.) Now, as the inheritance of their brother, i.e., their tribe-mate Zelophehad, had been given to his daughters (Num 27:1), if they should be chosen as wives by any of the children of the (other) tribes of Israel, i.e., should marry into another tribe, their inheritance would be taken away from the tribe-territory of Manasseh, and would be added to that of the tribe into which they were received. The suffix להם (Num 36:3) refers ad sensum to מטּה , the tribe regarded according to its members.

Keil-Delitzsch: Num 36:4

And when the year of jubilee came round (see Lev 25:10), their inheritance would be entirely withdrawn from the tribe of Manasseh. Strictly speaking, the hereditary property would pass at once, when the marriage took place, to the tribe into which an heiress married, and not merely at the year of jubilee. But up to the year of jubilee it was always possible that the hereditary property might revert to the tribe of Manasseh, either through the marriage being childless, or through the purchase of the inheritance. But in the year of jubilee all landed property that had been alienated was to return to its original proprietor or his heir (Lev 25:33.). In this way the transfer of an inheritance from one tribe to another, which took place in consequence of a marriage, would be established in perpetuity. And it was in this sense that the elders of the tribe of Manasseh meant that a portion of the inheritance which had fallen to them by lot would be taken away from their tribe at the year of jubilee.

Keil-Delitzsch: Num 36:5-9

Moses declared that what they had affirmed was right ( כּן ), and then, by command of Jehovah, he told the daughters of Zelophehad that they might marry whoever pleased them (the suffix ־הם , attached to בּעיני , for ־הן , as in Exo 1:21; Gen 31:9, etc.), but that he must belong to the family of their father's tribe, that is to say, must be a Manassite. For (Num 36:7) the inheritance was not to turn away the Israelites from one tribe to another (not to be transferred from one to another), but every Israelite was to keep to the inheritance of his father's tribe, and no one was to enter upon the possession of another tribe by marrying an heiress belonging to that tribe. This is afterwards extended, in Num 36:8 and Num 36:9, into a general law for every heiress in Israel.

Keil-Delitzsch: Num 36:10-12

In Num 36:10-12 it is related that, in accordance with these instructions, the five daughters of Zelophehad, whose names are repeated from Num 26:33 and Num 27:1 (see also Jos 17:3), married husbands from the families of the Manassites, namely, sons of their cousins (? uncles), and thus their inheritance remained in their father's tribe ( על היה , to be and remain upon anything).

Keil-Delitzsch: Num 36:13

The conclusion refers not merely to the laws and rights contained in Num 33:50-36:13, but includes the rest of the laws given in the steppes of Moab (ch. 25-30), and forms the conclusion tot he whole book, which places the lawgiving in the steppes of Moab by the side of the lawgiving at Mount Sinai (Lev 26:46; Lev 27:34) and bring sit to a close, though without in any way implying that the explanation ( בּאר , Deu 1:5), further development, and hortatory enforcement of the law and its testimonies, statutes, and judgments (Deu 1:5; Deu 4:44., Num 12:1.), which follow in Deuteronomy , are not of Mosaic origin.

rdrb rdrs rdrw30 rsp20

Constable: Num 26:1--36:13

II. Prospects of the younger generation in the land chs. 26--36

The focus of Numbers now changes from the older unbelieving generation of Israelites doomed to die in the wilderness to the younger generation that would enter the Promised Land.

"The parallels and contrasts between this narrative and the book of Ruth suggest that both texts are dealing with similar ideas. In fact, the picture of Ruth provides an excellent counterexample [sic] to that of the men of Israel in this episode. Ruth the Moabitess married an Israelite man and forsook her nation's gods to follow the Lord. For this she was given an inheritance in Israel. In this respect she is also like the daughters of Zelophehad in the next chapters of Numbers who also gained an inheritance among the men of Israel (Nu 27:1-11)."²⁴⁸

Constable: Num 33:1--36:13

B. Warning and encouragement of the younger generation chs. 33-36

God gave the final laws governing Israel's entrance into the Promised Land (33:50-36:13). However first Moses recorded at God's command this list of places from which the Israelites had set out on their journey from Egypt to Canaan.²⁷⁴ This list constitutes a memorial to the grace and faithfulness of God in thus far fulfilling His promises to the patriarchs. As a reminder of God's care of His people, it would have been a great encouragement as the Israelites looked forward to taking their final step into the land.

Constable: Num 33:50--Deu 1:1

2. Anticipation of the Promised Land 33:50-36:13

"The section breaks down into two groups of three laws each, carefully introduced by the clause and Yahweh spoke to Moses' (. . ., 33:50; 34:1, 16; 35:1, 9; cf. 36:6) and surrounded by the phrase on the plains of Moab by the Jordan at Jericho' (. . ., 33:50; 35:1; 36:13)."²⁸²

Constable: Num 36:1-13

A review of the inheritance of women ch. 36

The revelation of the laws of the division of the land just explained precipitated the incident that Moses recorded here. What would happen if the heiress to her father's property married someone from a different tribe? In that case the land of their father would become the property of another tribe and the tribal allotments would become intermixed and confused. The leaders of a family in the tribe of Manasseh brought the problem to Moses, namely, the family of Zelophehad who had only female heiresses (cf. 27:11).

God responded to the question they raised by giving the following ordinance. In cases like this the heiresses had to marry within their tribe. This prevented property from transferring to another tribe, but it still gave the heiresses freedom to marry.

The five daughters of Zelophehad did as the Lord directed and married within their tribe of Manasseh. Perhaps Moses recorded the names of these women as a tribute to their commitment to do God's will. This testimony would have encouraged all the Israelites to do the same.

"The reason this passage is placed here rather than with chapter 27 is twofold. First, it concerns the issue of tribal allotments, which is the focus of these last chapters of Numbers. Second, it is customary for large sections of the Hebrew Bible, including whole books, to conclude on a positive note."²⁹¹

"Rather than being haphazardly separated and/or appended to the end of the book, Num 27:1-11 and 36:1-13 form an inclusio that frames the deliberately unfinished story of the second generation. Zelophehad's daughters exemplified the faith that tenaciously clung to the Lord despite adverse circumstances. In contrast to the shortsightedness and concomitant unbelief of the first generation, the daughters' eschatological outlook provided the necessary impetus for obeying the stipulations of the covenant."²⁹²

The Book of Numbers closes with the positive example of obedience that these women provided for Israel. This book that is so full of negative examples of unbelief and disobedience ends optimistically. With people like Zelophehad's daughters in Israel, the future of the nation looked promising.

Guzik: Num 36:1-13 - Laws Concerning Women Heirs

Numbers 36 - Laws Concerning Women Heirs

A. The problem of female and tribal inheritance.

1. (1-2) The background.

Now 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 spoke before Moses and before the leaders, the chief fathers of the children of Israel. And they said: "The LORD commanded my lord Moses to give the land as an inheritance by lot to the children of Israel, and my lord was commanded by the LORD to give the inheritance of our brother Zelophehad to his daughters.

a. The LORD commanded my lord Moses to give the land as an inheritance: This passage is a reference back to Numbers 27:1-11, where the daughters of Zelophehad were concerned that their father's inheritance would vanish, because there were no sons in their family.

b. Was commanded by the LORD to give the inheritance of our brother Zelophehad to his daughters: God, through Moses, declared that if a father has no sons, the inheritance can then go to the daughters.

2. (3-4) The problem raised by the solution regarding Zelophehad's daughters and their issue.

"Now if they are married to any of the sons of the other tribes of the children of Israel, then their inheritance will be taken from the inheritance of our fathers, and it will be added to the inheritance of the tribe into which they marry; so it will be taken from the lot of our inheritance. And when the Jubilee of the children of Israel comes, then their inheritance will be added to the inheritance of the tribe into which they marry; so their inheritance will be taken away from the inheritance of the tribe of our fathers."

a. If they are married to any of the sons of the other tribes of the children of Israel, then their inheritance will be taken: If the land was given to the daughters, then when the daughters married, the land went to their husband's tribe - and eventually, the original tribe's lands would become depleted.

b. So their inheritance will be taken away from the inheritance of the tribe of our fathers: Solving the problem of Zelophehad's daughters had created another problem - how to keep the property in a tribe through the generations. This illustrates an important principle - that there are rarely perfect solutions to problems; there are usually answers that are trade-offs in other areas. Maturity is able to make and accept the right decisions even when they aren't perfect, "cost-free" solutions.

B. God's answer to the issue of daughter's and tribal inheritance.

1. (5-9) How to keep the land within the tribes.

Then Moses commanded the children of Israel according to the word of the LORD, saying: "What the tribe of the sons of Joseph speaks is right. This is what the LORD commands concerning the daughters of Zelophehad, saying, 'Let them marry whom they think best, but they may marry only within the family of their father's tribe.' So the inheritance of the children of Israel shall not change hands from tribe to tribe, for every one of the children of Israel shall keep the inheritance of the tribe of his fathers. And every daughter who possesses an inheritance in any tribe of the children of Israel shall be the wife of one of the family of her father's tribe, so that the children of Israel each may possess the inheritance of his fathers. Thus no inheritance shall change hands from one tribe to another, but every tribe of the children of Israel shall keep its own inheritance."

a. But they may marry only within the family of their father's tribe: The solution is fairly simple - if a daughter in a family receives an inheritance of land, she must marry within the tribe. Since the tribes were large enough, this really was no burden.

b. Every tribe of the children of Israel shall keep its own inheritance: Seemingly, if a daughter married outside the tribe, she had to forfeit the inheritance - because not only did she have inheritance rights, but the tribe did also. Her individual right of inheritance was not the only nor the greatest consideration.

2. (10-12) How the specific problem worked out in regard to the daughters of Zelophehad.

Just as the LORD commanded Moses, so did the daughters of Zelophehad; for Mahlah, Tirzah, Hoglah, Milcah, and Noah, the daughters of Zelophehad, were married to the sons of their father's brothers. They were married into the families of the children of Manasseh the son of Joseph, and their inheritance remained in the tribe of their father's family.

a. Their inheritance remained in the tribe of their father's family: In their case, not only did they marry within the tribe, but they were married to the sons of their father's brothers - their cousins. This obviously kept the land inheritance within the tribe, and even within the larger family unit.

3. (13) Conclusion to the book: By the Jordan.

These are the commandments and the judgments which the LORD commanded the children of Israel by the hand of Moses in the plains of Moab by the Jordan, across from Jericho.

a. By the hand of Moses in the plains of Moab by the Jordan: The Book of Numbers began in the wilderness (Numbers 1:1). It now finished as close to the Promised Land as you can get without actually being there.

b. Across from Jericho: As the Children of Israel stood across from the city of Jericho, we should consider what it took to take them from Egypt to this place across the Jericho.

i. From their encampment at Mount Sinai, God gave Israel the opportunity to grow from being a slave people to being a Promised Land people. He taught them how to be ordered, organized, cleansed, separated, blessed, how to give, to be reminded of God's deliverance, given God's presence, and received the tools to advance to the Promised Land.

ii. Then, as the nation actually set out from Mount Sinai to the Promised Land, they found themselves struggling with the flesh - they murmured, complained, and rebelled; most of all, they failed to enter into what God had set before them by faith - and a generation of unbelief was condemned to perish in the wilderness.

iii. God led the nation for some 38 years in the wilderness, with much motion but no progress - enduring more rebellion and murmuring, but essentially waiting until the generation of unbelief had died and a generation willing to trust God for big things had come to maturity.

iv. So they set out towards the Promised Land again, and faced the same challenges of the flesh - but dealt with them better this time, until they made their way to the threshold of the Promised Land.

v. By spiritual analogy, many Christians die in the wilderness because they will not trust God, and will not enter into what He has set before them. Many Christians also see the evidence of that lack of faith display itself in a weakness towards the things of the flesh. Sadly, many Christian live more in the wilderness than on the threshold of the Promised Land.

vi. Finally, consider what it would take to move the Children of Israel from across from Jericho to the Promised Land. Staying on the shores of the Jordan River is better than being in the middle of the wilderness; but it isn't the Promised Land yet. They came this far by faith, and will need faith to take them the rest of the way.

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Numbers (Pendahuluan Kitab)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Garis Besar)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Pendahuluan Kitab)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 36 (Pendahuluan Pasal)

Overview

Num 36:1, The inconvenience of the inheritance of daughters is remedied by marrying in their own tribes, Num 36:7, lest the inheritance should be removed from the tribe; Num 36:10, The daughters of Zelophehad marry their father’s brothers’ sons.

Poole: Numbers (Pendahuluan Kitab)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 36 (Pendahuluan Pasal)

CHAPTER 36

The inconvenience of daughters inheriting is remedied by a general command that all such marry in the tribe of their fathers, to which of them they shall think best, Num 36:1-9 . They obey, Num 36:10-12 . These commands God gave by Moses to Israel in the plains of Moab, Num 36:13 .

MHCC: Numbers (Pendahuluan Kitab)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 36 (Pendahuluan Pasal)

(Num 36:1-4) The inheritance of the daughters of Zelophehad.

(Num 36:5-12) The daughters of Zelophehad are to marry in their own tribe.

(Num 36:13) Conclusion.

Matthew Henry: Numbers (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 36 (Pendahuluan Pasal)

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, Num 27:7. Now here, I. An inconvenience is suggested, in case they should marry into any other tribe (Num 36:1-4). II. It is prevented by a divine appointment that they should marry in their own tribe and family (Num 36:5-7), and this is settled for a rule in like cases (Num 36:8, Num 36:9); and they did marry accordingly to some of their own relations (Num 36:10-12), and with this the book concludes (Num 36:13).

Constable: Numbers (Pendahuluan Kitab)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Garis Besar)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Pendahuluan Kitab)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Pendahuluan Kitab)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 36 (Pendahuluan Pasal)

INTRODUCTION TO NUMBERS 36

This chapter gives an account of an application made by the heads of the tribe of Manasseh, concerning the inheritances of the daughters of Zelophehad, which, should they marry into other tribes, would be removed thither, and so be a loss to theirs, Num 36:1, which case was judged worthy of regard; and to remedy this inconvenience, they were ordered to marry into the family of their father's tribe, and this was to be a law to all heiresses for the future in other tribes, Num 36:5 and accordingly the daughters of Zelophehad married their father's brothers' sons, Num 36:10.