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  • PARALLEL BIBLE - Numbers 27:7


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    King James Bible - Numbers 27:7

    The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them.

    World English Bible

    "The daughters of Zelophehad speak right: you shall surely give them a possession of an inheritance among their father's brothers; and you shall cause the inheritance of their father to pass to them.

    Douay-Rheims - Numbers 27:7

    And to the children of Israel thou shalt speak these things:

    Webster's Bible Translation

    The daughters of Zelophehad speak what is right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass to them.

    Original Hebrew

    כן
    3651 בנות 1323 צלפחד 6765 דברת 1696 נתן 5414 תתן 5414 להם  אחזת 272  נחלה 5159  בתוך 8432  אחי 251  אביהם 1  והעברת 5674 את 853 נחלת 5159 אביהן׃ 1  

    Treasury of Scriptural Knowledge

    VERSE (7) -
    Nu 36:1,2 Ps 68:5 Jer 49:11 Ga 3:28

    SEV Biblia, Chapter 27:7

    Derecho piden las hijas de Zelofehad; les darás posesión de heredad entre los hermanos de su padre; y traspasarás la heredad de su padre a ellas.

    Clarke's Bible Commentary - Numbers 27:7

    Verse 7. Thou shalt surely give them-an inheritance among their
    father's brethren] There is a curious anomaly here in the Hebrew text which cannot be seen in our translation. In Hebrew they, them, and their, you, ye, and your, are both of the masculine and feminine genders, according as the nouns are to which they are affixed; but these words are of no gender in English. In this verse, speaking of the brethren of the father of those women, the masculine termination µh hem, THEIR, is used instead of the feminine, h hen, governed by twnb benoth, daughters. So µhl lahem, to THEM, and µhyba abihem, THEIR fathers, masculine, are found in the present text, instead of hl lahen and hyba abihen, feminine. Interpreters have sought for a hidden meaning here, and they have found several, whether hidden here or not. One says, "the masculine gender is used because these daughters are treated as if they were heirs male." Another, "that it is because of their faith and conscientious regard to the ancient customs, and to keep the memory of their father in being, which might well benefit men." Another, "that it signifies the free gift of God in Christ, where there is neither male nor female, bond or free, for all are one in Christ;" and so on, for where there is no rule there is no end to conjecture.

    Now the plain truth is, that the masculine is in the present printed text a mistake for the feminine. The Samaritan, which many think by far the most authentic copy of the Pentateuch, has the feminine gender in both places; so also have upwards of fourscore of the MSS. collated by Kennicott and Deuteronomy Rossi. Therefore all the curious reasons for this anomaly offered by interpreters are only serious trifling on the blunder of some heedless copyists.

    While on the subject of mysterious reasons and meanings, some might think it unpardonable if I passed by the mystery of the fall, recovery, and full salvation of man, signified, as some will have it, by the names of Zelophehad and his daughters. "1. Zelophehad's daughters, claiming a portion in the promised land, may represent believers in Christ claiming an inheritance among the saints in light. 2. These five virgins may be considered as the five wise virgins, (Matt. xxv. 1- 10) who took oil in their vessels with their lamps, and consequently are types of those who make a wise provision for their eternal state. 3. They are examples of encouragement to weak and destitute believers, who, though they are orphans in this world, shall not be deprived of their heavenly inheritance.

    4. Their names are mysterious; for Zelophehad, djplx TSELOPHCHAD, signifies the shadow of fear or dread. His first daughter, hljm MACHLAH, infirmity; the second, h[n NOAH, wandering; the third, hlgj CHOGLAH, turning about or dancing for joy: the fourth, hklm MILCAH, a queen; the fifth, hxrt TIRTSAH, well-pleasing or acceptable. By these names we may observe our reviving by grace in Christ; for we are all born of the shadow of fear, (Tselophchad,) being brought forth in sin, and through fear of death being all our life time subject to bondage, Heb. ii. 15. This begets (Machlah) infirmity or sickness-grief of heart for our estate. After which (Noah) wandering about for help and comfort we find it in Christ, by whom our sorrow is turned into joy (Choglah.) He communicates of his royalty (Milcah) to us, making us kings and priests unto God and his Father, Rev. i. 6. So we shall at last be presented unto him glorious and without blemish, being (Tirtsah) well-pleasing and acceptable in his sight." This is a specimen of pious INGENUITY, which has been endeavouring to do the work of an EVANGELIST in the Church of God from the time of Origen to the present day.


    John Gill's Bible Commentary

    Ver. 7. The daughters of Zelophehad speak right , etc.] What is just and reasonable: thou shalt surely give them a possession of an inheritance among their father’s brethren ; their uncles, or rather the children of them; for it is reasonable to suppose their father’s brethren, or their uncles, were dead also: or “in giving thou shall give” f424 ; which, according to Jarchi, denotes two parts or portions they should receive; the part of their father, who was of them that came out of Egypt, and his part with his brethren in the goods of Hepher: in the Misnah f425 , from whence he seems to have taken it, it is; “the daughters of Zelophehad took three parts for inheritance; the part of their father, who was with them that came out of Egypt, and his part with his brethren in the goods of Hepher, and because he was the firstborn he was to take two parts:” and though this strict command was given to Moses, yet it does not respect him personally, who lived not to enter into the land to see it divided; but him who should be his successor, and chief magistrate at the time of the division of it, which was Joshua, and of whom these ladies claimed their part, and had it, ( Joshua 17:3,4), and thou shalt cause the inheritance of their father to pass unto them ; that is, that part which would have fallen to him by lot, had he been living, these were to take, they standing in his place; and so the portion of the land he would have had was to be divided between these live daughters of his.

    Matthew Henry Commentary

    Verses 1-11 - The five
    daughters of Zelophehad considered themselves as lef destitute, having neither father nor brother to inherit any land. Their believing expectation that the word of the Lord would be performed i due season, and their desire of an interest in the promise inheritance; and the modest, candid manner in which they asked, withou secret murmurs or discontents, are a good example. They ask for possession in the land of Canaan. Herein they discovered, 1. Stron faith in the power and promise of God, concerning the giving of the land of Canaan to Israel. 2. And earnest desire of a place and name in the land of promise, which was a type of heaven. 3. Respect and honou for their father, whose name was dear to them now he was gone. He neve had done any thing that might bar his children's claim. It is a comfor to parents when they come to die, if though they have smarted for their own sin, yet they are not conscious of any of those iniquities whic God will visit on their children. God himself gives judgment. He take notice of the affairs, not only of nations, but of private families and orders them according to his will. The petition is granted. Thos who seek an inheritance in the land of promise, shall have what the seek for, and other things shall be added to them.


    Original Hebrew

    כן 3651 בנות 1323 צלפחד 6765 דברת 1696 נתן 5414 תתן 5414 להם  אחזת 272  נחלה 5159  בתוך 8432  אחי 251  אביהם 1  והעברת 5674 את 853 נחלת 5159 אביהן׃ 1  


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