27:1–11 Repeating the family’s genealogy (“Zelophehad the son of Hepher . . . Machir . . . from the clans of Manasseh”; v. 1; cf. 26:28–34) indicates the matter of succession to be urgent. The Machir clan belongs to the half-tribe of Manasseh that will settle in Transjordan, territory already conquered (21:31–35). As in chapter 26, the focus is on the inheritance of “clans.” The same names as two of Zelophehad’s daughters, “Noah” and “Hoglah,” appear in the Samaria Ostraca (850–750 BC) as district names in the region of Samaria in Cisjordan Manasseh. “Tirzah,” another daughter, is also the name of one capital of the northern kingdom (1 Kings 16:23). These names suggest that prominent descendants of Zelophehad’s daughters will settle in Cisjordan Manasseh.
The five daughters of Zelophehad “drew near” (Num. 27:1), that is, to a sacred place and “stood . . . at the entrance of the tent of meeting” (v. 2). The “entrance” (Hb. petakh) is akin to the city gate, where legal decisions about succession were made (Ruth 4:1, 10–11; cf. Num. 25:6). “And” (ve-) prefixed to “all the congregation” means “that is,” with “Moses . . . Eleazar . . . [and] the chiefs” (27:2) thus as representatives. These chiefs probably number twelve (36:1; cf. 1:16; 7:2, 10, 84). The death of Zelophehad in the wilderness (27:3) makes the matter urgent; there are no apparent heirs. Zelophehad’s death is not due to his being part of “the company of Korah,” which involved Kohathite Levites, joined by some Reubenites and 250 chiefs of Israel (16:1–2). Implicitly, Zelophehad could have taken part in that rebellion, but “he died for his own sin” (27:3), unrelated to the rebellion. Making this point may imply that anyone executed for a civil or religious offense forfeits his property (cf. 1 Kings 21:1–16; Ezra 10:8). But Zelophehad dies like all those twenty years of age and over due to the Kadesh revolt. The problem is that “he had no sons” to succeed him.
This predicament surpasses their situation. Having no legitimate heir means Zelophehad’s “name” could be “taken away from his clan” (Num. 27:4; cf. 2 Sam. 14:7). “Taken away” (garaʿ) is the opposite of “added to” (Num. 36:3). Land titles or deeds preserve the family name (cf. Ruth 4:5). The daughters desire to see their father’s name perpetuated through them and their descendants by inherited land. “Clan” here is the extended family, as explained in “give to us a possession among our father’s brothers” (Num. 27:4), that is, his blood relatives in Zelophehad’s Hepherite clan. “Possession” (ʾakhuzzah) is personal property, implicitly an inheritance (nakhalah)—a term the daughters do not use, perhaps to allow the leaders to draw for themselves this inference from their stated case. “Their case” (mishpat; v. 5) requires legislation. A new law would not innovate a category of women landholders; such already exists. Job gives his three daughters an “inheritance among their [seven] brothers” (Job 42:15). Joshua gives his daughter land (Josh. 15:19). But there is no law providing daughters the right to succeed as heirs to property of fathers who have no sons.
The Lord’s decision (Num. 27:6) grants them “possession [ʾakhuzzah] of an inheritance [nakhalah],” that is, land ownership based on the right of inheritance. The daughters get their request and more. They are granted the status of legitimate heirs. Their land possession is therefore inalienable and transmissible in their (father’s) name, that is, their children will inherit from them. The “transfer” (ʿabar) of the inheritance (v. 7) involves not only the land possession but the inheritance rights of succession too, applicable to their children.
In verses 8–11 the new ruling regarding daughter-heirs (vv. 8–9a) becomes statutory law concerning a father with no son (vv. 9b–11; cf. Ruth 4:3–6). “Statute and rule” (lekhuqqat mishpat; Num. 27:11) describes a legal precedent, a formula occurring elsewhere only in 35:29 (also qualifying a precedent).
27:12–23 Moses looks out from “this mountain of Abarim” (v. 12), from the peak called Pisgah (Deut. 34:1; cf. Num. 21:20), part of Mount Nebo, across from Jericho (Deut. 32:49). The Israelites camp in the Abarim before descending to the plains of Moab (Num. 33:47–48). For Moses to “go up” to the top of the mountain from the Jordan Valley means he ascended well over 2,600 feet (800 m) to “see the land that I have given to the people of Israel” (27:12). Although Moses will only see it, God reaffirms his promise first made to Abraham to “give” him and his descendants all the land he can “see” (Gen. 13:15). Centuries later, Moses stands directly across the Jordan Valley from where Abraham stood in Cisjordan, only 25 miles (40 km) away. Both view Canaan from afar, as neither will personally inherit (cf. Heb. 11:13). Moses will be gathered to his people, as his brother Aaron has been (Num. 27:13; cf. comment on 20:22–29 [at v. 24]). Both Moses and Aaron die on a mountain outside the Promised Land. Numbers reports Aaron’s death (20:28–29; 33:38), but only Deuteronomy mentions his burial (10:6). Deuteronomy alone records Moses’ death and burial (Deut. 34:5–6).
At the Meribah incident the Lord’s charge against Moses was that he “did not believe” (Num. 20:12) and “broke faith” (Deut. 32:51). Now the Lord summarizes that it is “because you rebelled” (Hb. marah; Num. 27:14); not to believe is rebellion (Deut. 9:23; 1 John 3:23). Rebellion (Num. 20:24) and breaking faith (5:27; 31:16, “act treacherously”) are capital offenses. “Failing to uphold me as holy [qadash]” (27:14) repeats the indictment handed down at Kadesh (from qadash). “The waters of Meribah” (v. 14; cf. 20:12) recalls the people’s quarrel (rib; 20:3) that led to tragic consequences for Aaron and Moses (20:12; 27:13). On the “Wilderness of Zin” cf. comment on 13:21–24. “Moses spoke to the Lord” (Num. 27:15); this is the only occurrence of this expression that is otherwise always the other way around in the Pentateuch (over ninety times).
“The God of the spirits of all flesh” (Num. 27:16; cf. 1 Kings 8:39; Jer. 32:27) occurs only elsewhere in Moses and Aaron’s intercession upon hearing God’s threat to destroy the entire congregation because of Korah’s rebellion (Num. 16:22). Moses calls upon God to designate the person spiritually suited to lead the people (27:16), though the jussive form “Let the Lord . . . appoint [paqad]” (Num. 27:16) tempers Moses’ request. God had told Moses to appoint the Levites over the tabernacle (1:50) and Aaron and his sons over the priesthood (3:10). Moses’ concern is not for himself but for his successor and the people his replacement will lead.
“Go out . . . come in . . . lead them out and bring them in” (27:17; cf. v. 21; Deut. 31:2; 1 Kings 3:7; 2 Chron. 1:10) describes the successor’s leadership role in pastoral terms, so that the congregation may “not be as sheep that have no shepherd” (Num. 27:17; cf. 1 Kings 22:17; Matt. 9:36). The verb translated “appoint” (paqad; Num. 27:16) also describes the work of spiritual leaders as shepherds who should “attend” their flocks (Jer. 23:2). Jesus views the crowds harassed by blind spiritual leaders to be “as sheep that have no shepherd” (Matt. 9:36). The Good Shepherd is the door through which one enters to be “saved and [to] go in and out and find pasture” (John 10:9).
The Lord selects “Joshua the son of Nun” (Num. 27:18), a longtime, faithful associate of Moses (Ex. 17:9; Num. 11:28; 13:16). Moses’ request to the “God of the spirits” for “a man” (27:16) is echoed in the Lord’s response, “a man in whom is the Spirit” (v. 18), qualified as the “spirit of wisdom” (Deut. 34:9). Wisdom and spirit/Spirit are regularly paired (e.g., Isa. 11:2; Acts 6:3). “Spirits” (Num. 27:16) may refer to spiritual gifts (cf. 1 Cor. 14:12). “The Spirit” (Num. 27:18) empowers people for special tasks (e.g., Ex. 31:3; Judg. 3:10; Acts 13:9), particularly those who prophesy (e.g., Num. 11:17, 25–26; 24:2; Ezek. 3:24; Mic. 3:8). Like Joshua (yeshuaʿ), Jesus (Yeshua), upon crossing the Jordan, begins his ministry while led by the Spirit (Matt. 3:13, 16; 4:1; John 1:33; cf. Acts 10:38).
“Lay your hand on him” (Num. 27:18) portrays the transfer of invested leadership from Moses to Joshua. Eleazar the priest and all the congregation witness this at the tent of meeting (v. 19; Deut. 31:14). The Lord “commissions” Joshua (cf. Deut. 31:14) through Moses’ acting as mediator and executing his orders (Deut. 31:22–23). “Authority” (Num. 27:20) translates hod, which occurs only here in the Pentateuch and elsewhere is usually translated “majesty” (e.g., 1 Chron. 29:25; Isa. 30:30) or “glory” (e.g., Ps. 8:1), as in ancient versions (Num. 27:20 LXX doxa; Vulg. gloria). Joshua is commissioned publicly, at which occasion the Lord’s presence is manifested in the pillar of cloud at the tent (Deut. 31:15). The cloud and God’s glory are inextricably related (Ex. 40:35; Num. 16:42).
The expression “By the judgment of the Urim” (Num. 27:21) is unique. It sheds light on the meaning of “some of” Moses’ authority (v. 20) being given to Joshua. Moses has received the law, spoken to God face to face, and inquired directly from the Lord (v. 5). After Moses, “judgment” (mishpat) will come, in certain cases, through an instrument, “Urim,” usually coupled with Thummim, pouched in the high priest’s breastpiece (Ex. 28:30, “breastpiece of judgment”; Lev. 8:8). The Urim and Thummim are used to determine God’s will in the absence of instruction (e.g., 1 Sam. 28:6). Used conjointly, they could show who was guilty or innocent (1 Sam. 14:41). Their meaning is uncertain, but they appear to have been used as lots (cf. 1 Sam. 14:42, “cast the lot”; Hb. simply “cast,” one of several verbs for casting lots; cf. Jonah 1:7).