Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Numbers 27 Introduction
The daughters of Zelophehad claim their inheritance, Numbers 27:1-4. Moses brings their case before the Lord, Numbers 27:5. He allows their claim, Numbers 27:6, Numbers 27:7; and a law is made to regulate the inheritance of daughters, Numbers 27:8-11. Moses is commanded to go up to Mount Abarim, and view the promised land, Numbers 27:12; is apprised of his death, Numbers 27:13; and because he did not sanctify God at the waters of Meribah, he shall not enter into it, Numbers 27:14. Moses requests the Lord to appoint a person to supply his place as leader of the Israelites, Numbers 27:15-17. God appoints Joshua, commands Moses to lay his hands upon him, to set him before Eleazar the priest, and give him a charge in the sight of the people, Numbers 27:18-20. Eleazar shall ask counsel for him by Urim, and at his command shall the Israelites go out and come in, Numbers 27:21. Moses does as the Lord commanded him, and consecrates Joshua, Numbers 27:22, Numbers 27:23.
INTRODUCTION TO Numbers 27
This chapter relates, that, upon a petition of the daughters of Zelophehad, the affair of inheritances was settled; and it is directed that, in case of want of male issue, inheritances should pass to females, and in failure of them to the next of kin, whether father's brethren or any near kinsman, Numbers 27:1, also an order to Moses to go up to the Mount Abarim, and take a view of the good land, and die; with the reason of it, Numbers 27:12, upon which Moses desires a successor of him might be appointed, Numbers 27:15, in answer to which Joshua is nominated, and being presented before the high priest and the people, was invested with his office, by imposition of hands, and had his charge given him, Numbers 27:18.
XXVII.
(3) Our father died in the wilderness.—The preceding chapter records the fulfilment of the sentence of exclusion pronounced on the generation which came out of Egypt after the completion of the twentieth year of their age. The argument used by the daughters of Zelophehad appears to be that their father was not one of those who signally provoked the Divine displeasure, so that he might justly have forfeited for himself and his descendants a share in the possession of the promised land. “He died,” they say, “in his own sin.” There is a Jewish tradition that Zelophehad was the man who gathered sticks on the Sabbath day, and was stoned (Numbers 14:32). The more common interpretation of the expression is that he committed only the ordinary sins of human frailty (see Numbers 5:6), and that he died “the common death of all men,” and was “visited after the visitation of all men” (see Numbers 16:29), and consequently did not entail upon his posterity any special punishment for the sins which he had committed. In obedience to the directions contained in the preceding chapter (Numbers 26:52-56), the land of Canaan was to be portioned out, in accordance with the results of the census which had recently been taken. amongst the males who were upwards of twenty years of age; and consequently the daughters of Zelophehad, would not have shared in the inheritance. Keil (in loc.) quotes several instances in which the sons of mothers who possessed landed property were received through that inheritance into the family of their mothers, and included in the tribe to which the mothers belonged. In this case the desire of the daughters of Zelophehad was that their father’s name should be perpetuated—i.e., that their sons should be enrolled as descendants of Zelophehad, and should succeed to that portion of the land which, under ordinary circumstances, would have fallen to his sons, had he left any behind him. Bishop Wordsworth observes that, inasmuch as we are to regard the inheritance of Canaan as being a figure of the heavenly possession, the answer which was returned to the inquiry of Moses respecting the daughters of Zelophehad may be regarded as an indication that “in Christ Jesus there is neither male nor female,” and that women, no less than men, are “heirs according to the promise” (Galatians 3:28-29).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Nu 27:1-11.
Nu 27:1-11.
THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE.
Women in Israel had not, up to the present time, enjoyed any distinct right of inheritance. Yet a father, whether sons had been born to him or not, had the power, either before or at his death, to cause part of his estate to pass to a daughter; in which case her husband married into her family rather than she into his, and the children were regarded as of the family from which the estate had come. Thus, Machir, ancestor of Zelophehad, although he had a son Gilead, left also, as is probable, an inheritance to his daughter, the wife of Hezron of the tribe of Judah, by reason of which their descendants, among whom was Jair, were reckoned as belonging to the tribe of Manasseh (Numbers 32:41; 1 Chronicles 2:21 ff).
The daughters of Zelophehad - The singular case of these women caused an additional law to be made to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. The law, which is as reasonable as it is just, stands thus:
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On the demise of the father the estate goes to the sons;
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If there be no son, the daughters succeed; 3. If there be no daughter, the brothers of the deceased inherit;
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If there be no brethren or paternal uncles, the estate goes to the brothers of his father;
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If there be no grand uncles or brothers of the father of the deceased, then the nearest akin succeeds to the inheritance.
Beyond the fifth degree the law does not proceed, because as the families of the Israelites were kept distinct in their respective tribes, there must always be some who could be called kinsmen, and were really such, having descended without interruption from the patriarch of the tribe.
Then came the daughters of Zelophehad,.... Who are mentioned among the families of Manasseh, under that of the Hepherites, Numbers 26:33, their father being dead, and they having no brethren, when they heard the land was to be divided among those that were numbered, and who were only males of twenty years old and upwards, were concerned, lest they should have no share in the division of the land; and therefore came, according to the Targum of Jonathan, to the house of judgment, or court of judicature, where Moses, the princes, &c. were now sitting: the genealogy of Zelophehad is given:
he was the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, the son of Joseph; by which it appears he was of the tribe of Manasseh, and of the fourth generation from him:
and these are the names of his daughters, Mahlah, Noah, ann Hoglah, and Milcah, and Tirzah; in the same order their names are given in Numbers 26:33, but in Numbers 36:11, it is a little altered, Noah and Tirzah change places, which Jarchi says shows they were upon an equality one with another.
Here is, I. The case of Zelophehad's daughters determined, Nu 27:1-11. II. Notice given to Moses of his death approaching, Nu 27:12-14. III. Provision made of a successor in the government, 1. By the prayer of Moses, Nu 27:15-17. 2. By the appointment of God, Nu 27:18-23, etc.