P.

1. Since Manasseh is a tribe, and Machir and Gilead are tribal divisions, and Hepher (Numbers 26:32, 1 Kings 4:10) is a family, it is probable that Zelophehad and his five ‘daughters’ are all names taken from smaller divisions or clans, settled in particular towns in Gilead. See Numbers 26:28-33 with Gray’s notes. But the incident here related is regarded as an historical occurrence in the life of individuals. Its purpose is to introduce the law of inheritance.

1–11. A law on the inheritance of property. The Hebrews always adhered firmly to the principle that landed property must not be alienated from the tribe or family to which it belonged. In early days, inheritance by daughters was not contemplated. If a man died without children, his widow might be married to his brother in order to bear sons who should inherit the property (Deuteronomy 25:5-10; cf. Matthew 22:24). Or if a man wished to sell land, his next-of-kin had the first right of purchase (Jeremiah 32:8). And the same principle underlies the law of the Jubile (Leviticus 25:10; Leviticus 25:31). The present law is also based upon the principle, but marks a new departure in the privileges accorded to women.

3. he died in his own sin] in the ordinary sinfulness of a man, like the rest of his generation who died during the forty years in the wilderness. They point out that their father had not taken part in the sin of Korah’s company, that is, he had not committed any crime great enough to deserve the alienation of the property from his family after his death.

Notice that the reference to Korah’s company is in agreement with the main part of the P story in ch. 16, in which Korah’s company were laymen and not Levites; for it is implied that Zelophehad, who was a Manassite, might have been one of them.

8–11. A formal statement of the law of inheritance. Failing sons, the property passes to a daughter; failing daughters, to brothers; failing brothers, to uncles; and failing uncles, to the next-of-kin (see on Numbers 27:8).

11. a statute of judgement] The expression recurs in Numbers 35:29 only. It means ‘a statute which embodies a fixed and authoritative custom.’

12–23 (P ). Moses views the land of Canaan, and Joshua is appointed to succeed him.

12. this mountain of the Abarim] See on Numbers 21:11. The spot is defined as ‘the top of the Pisgah’ in Deuteronomy 3:27 (D ), and still more closely as ‘Mount Nĕbo’ in Deuteronomy 32:49; Deuteronomy 34:1 (P ).

12–14. The command to Moses to view the land from a mountain is not obeyed till Deuteronomy 34 (P ). This long postponement might seem strange. But it must be remembered that before the greater part of Numbers 28-36 was added as an enlargement of P by later hands the book of Deut., which is represented, for the most part, as Moses’ farewell address, stood in closer proximity to the present passage. When the compilation of the documents took place, an editor seems to have felt that the interval between the command and the fulfilment was unduly long, and therefore inserted the command a second time in Deuteronomy 32:48-52, which is a repetition of the present passage in an expanded form.

13. as Aaron thy brother] See Numbers 20:23-29 (P ).

14. because ye acted unfaithfully against my word] The verb is characteristic of P . It is different from that in Numbers 20:24. And see note on Numbers 20:10-11.

in the strife … to sanctify me] The same play on the words Meribah (‘strife’) and Kadesh (‘sacred’) as in Numbers 20:3; Numbers 20:13. The words ‘to sanctify me’ (cf. Numbers 20:12) are connected with ‘my word,’ i.e. my commandment. Ye rebelled against the command which I gave you to vindicate my holiness by speaking to the rock.

15–23. The appointment of Joshua.

16. the God of the spirits of all flesh] See on Numbers 16:22.

17. as sheep which have no shepherd] Cf. 1 Kings 22:17; Matthew 9:36 = Mark 6:34.

18. a man in whom is (om. ‘the’) spirit] An influence proceeding from God already dwells in him. This was not the frenzied spirit of prophecy (Numbers 11:25 f.) but as in Deuteronomy 34:9 ‘the spirit of wisdom,’ prudence, capacity.

and lay thine hand upon him] This action has more than one significance in the O.T. For the meaning in Numbers 8:10 see note there. In Genesis 48:14 it accompanies a solemn blessing; here it symbolizes the handing on of Moses’ office to Joshua. In later Jewish times it was employed in admitting a person to the position of Rabbi. And in the Christian Church it remains to this day as the apostolic rite of ordination (cf. Acts 6:6; Acts 13:3; 1 Timothy 3:14; 2 Timothy 1:6), in which all three meanings—blessing, succession to office, and authority to teach—are combined.

19. and give him a charge] and thou shalt command him; i.e. declare to him solemnly the way in which he is to govern.

20. thou shalt put some of thy majesty upon him] The subst. denotes visible splendour and dignity. No man could be thought worthy to receive the whole of Moses’ majesty; but Joshua was to receive enough of it to make the people honour and obey him. Cf. Numbers 11:17.

21. the Urim] The sacred lot by which the priests ascertained the will of God.

On the Urim and Tummim see the writer’s note on Exodus 28:30.

This verse exemplifies the thought that Joshua’s dignity was to be less than that of Moses. Joshua must enquire of God’s will through the priest, whereas Moses always received commands straight from God Himself.