Inheritance

How Nave’s arranged it

• Provisions for inheritance under Levirate marriagesGenesis 38:7–11Numbers 36:6–9Deuteronomy 25:5–10Ruth 3:1–8Ruth 4:7–17
• UNCLASSIFIED SCRIPTURES RELATING TOGenesis 15:3Genesis 21:9–11Genesis 24:36Genesis 25:5Genesis 25:6Genesis 48:21Genesis 48:22Numbers 27:6–11Deuteronomy 21:15–171 Kings 21:32 Chronicles 21:3Job 42:15Proverbs 17:2Proverbs 20:21Ecclesiastes 2:18Ecclesiastes 2:19Jeremiah 32:6–8Ezekiel 46:16–18Luke 15:12Luke 15:25–31
• See Will
• See Heir
• FIGURATIVEPsalms 37:29Acts 20:32Acts 26:18Romans 8:16Romans 8:17Ephesians 1:11–14Titus 3:7Hebrews 1:14
• See Firstborn
• See Heir
• See Will

The passages, in Bible order (36)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Genesis 15:3

   Abram continued, “Behold, You have given me no offspring, so a servant in my household will be my heir.”

   ›Commentary on Genesis 15:32 voices

   “But this man could have become his son only by adoption; and how sadly would that have come short of the parental hopes he had been encouraged to entertain! His language betrayed a latent spirit of fretfulness or perhaps a temporary failure in the very virtue for which he is so renowned--and absolute submission to God's time, as well as way, of accomplishing His promise.

   “Let us also consider what recompense he requests from the Lord. He does not ask for riches, as would a greedy person, nor for a long life in this world, as would one who fears death, nor for power. Rather he asks for an heir worthy of his work. "What will you give me?"—he says—"I am about to depart without children." And then he says, "Because you have not given me posterity, a slave born in my house will be my heir." Let everyone learn therefore not to despise marriage.

   Everything gathered on Genesis 15:3→

   Verse page →Original language →

2. Genesis 21:9–11

   But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking her son,

   ›Commentary on Genesis 21:9–112 voices

   “Sarah saw the son of Hagar . . . mocking--Ishmael was aware of the great change in his prospects, and under the impulse of irritated or resentful feelings, in which he was probably joined by his mother, treated the young heir with derision and probably some violence (Ga 4:29).

   “(Chapter 21, Verse 9) And Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing. What follows, with his son Isaac, is not present in the Hebrew. Therefore, this is interpreted in two ways by the Hebrews: either that she made idols out of play, according to what is written elsewhere: The people sat down to eat and drink, and rose up to play (Exodus 32:6); or that she claimed the rights of the firstborn against Isaac, as if he were older, through play and jest.

   Everything gathered on Genesis 21:9–11→

   Verse page →Original language →

3. Genesis 24:36

   My master’s wife Sarah has borne him a son in her old age, and my master has given him everything he owns.

   ›Commentary on Genesis 24:362 voices

   “Unto him hath he given all that he hath - He has made Isaac his sole heir. These things appear to be spoken to show the relatives of Rebekah that his master’s son was a proper match for her; for even in those primitive times there was regard had to the suitableness of station and rank in life, as well as of education, in order to render a match comfortable. Persons of dissimilar habits, as well as of dissimilar religious principles, are never likely to be very happy in a married life.

   “He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, ch. xxii.

   Everything gathered on Genesis 24:36→

   Verse page →Original language →

4. Genesis 25:5

   Abraham left everything he owned to Isaac.

   ›Commentary on Genesis 25:51 voice

   “And Abraham gave all that he had unto Isaac. By his last will and testament; not all out of his own hand, while he lived, at least he reserved somewhat for himself, and for gifts to his other children; so his servant declared to the parents and friends of Rebekah, Gen 24:35; wherefore some render the words here "had given" (d); or the sense is, that he had at that time purposed and promised to give all that he had to Isaac, and now he actually did it. (d) נתן "dederat", Junius & Tremellius, Piscator.

   Everything gathered on Genesis 25:5→

   Verse page →Original language →

5. Genesis 25:6

   But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the east.

   ›Commentary on Genesis 25:62 voices

   “Abraham gave gifts--While the chief part of the inheritance went to Isaac; the other sons (Ishmael included) migrated to "the East country," that is, Arabia, but received each a portion of the patrimony, perhaps in cattle and other things; and this settlement of Abraham's must have given satisfaction, since it is still the rule followed among the pastoral tribes.

   “Unto the sons of the concubines - Viz., Hagar and Keturah, Abraham gave gifts. Cattle for breed, seed to sow the land, and implements for husbandry, may be what is here intended. And sent them away - while he yet lived - Lest after his death they should dispute a settlement in the Land of Promise with Isaac; therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan.

   Everything gathered on Genesis 25:6→

   Verse page →Original language →

6. Genesis 38:7–11

   But Er, Judah’s firstborn, was wicked in the sight of the LORD; so the LORD put him to death.

   ›Commentary on Genesis 38:7–112 voices

   “And Er, Judah's firstborn, was wicked in the sight of the Lord,.... That is, exceedingly wicked, as this phrase signifies, Gen 13:13, was guilty of some very heinous sin, but what is not mentioned; according to the Targum of Jonathan and Jarchi, it was the same with his brother Onan's, Gen 38:9, which it is suggested he committed, lest his wife should prove with child, and lose her beauty; but if it had been the same with his, it would have been expressed as well as his.

   Er - was wicked in the sight of the Lord - What this wickedness consisted in we are not told; but the phrase sight of the Lord being added, proves that it was some very great evil. It is worthy of remark that the Hebrew word used to express Er’s wickedness is his own name, the letters reversed. Er ער wicked, רע ra. As if the inspired writer had said, “Er was altogether wicked, a completely abandoned character.”

   Everything gathered on Genesis 38:7–11→

   Verse page →Original language →

7. Genesis 48:21

   Then Israel said to Joseph, “Look, I am about to die, but God will be with you and bring you back to the land of your fathers.

   ›Commentary on Genesis 48:212 voices

   “Israel said unto Joseph, Behold, I die--The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock. but God shall be with you--Jacob, in all probability, was not authorized to speak of their bondage--he dwelt only on the certainty of their restoration to Canaan.

   “Behold, I die - With what composure is this most awful word expressed! Surely of Jacob it might be now said, “He turns his sight undaunted on the tomb;” for though it is not said that he was full of days, as were Abraham and Isaac, yet he is perfectly willing to bid adieu to earthly things, and lay his body in the grave. Could any person act as the patriarchs did in their last moments, who had no hopes of eternal life, no belief in the immortality of the soul? Impossible!

   Everything gathered on Genesis 48:21→

   Verse page →Original language →

8. Genesis 48:22

   And to you, as one who is above your brothers, I give the ridge of land that I took from the Amorites with my sword and bow.”

   ›Commentary on Genesis 48:222 voices

   “(Verse 22.) And I gave ((Or, do)) to you Sicima, the special one, over your brothers, which I received from the hands of the Amorites with my sword and arrow. Sicima, according to Greek and Latin custom, is declined. Otherwise, in Hebrew it is called Sichem, as John the Evangelist also testifies (IV, 5): although erroneously, it is read as Sichar, the error has prevailed: and now it is the city of Neapolis, the city of the Samaritans.

   “Moreover I have given to thee one portion - שכם אחד shechem achad, one shechem or one shoulder. We have already seen the transactions between Jacob and his family on one part, and Shechem and the sons of Hamor on the other.

   Everything gathered on Genesis 48:22→

   Verse page →Original language →

9. Numbers 27:6–11

   and the LORD answered him,

   Verse page →Original language →

10. Numbers 36:6–9

    This is what the LORD has commanded concerning the daughters of Zelophehad: They may marry anyone they please, provided they marry within a clan of the tribe of their father.

    ›Commentary on Numbers 36:6–92 voices

    “Now, since the genealogy of Joseph is so traced, Mary also appears virtually to have been of the same tribe as he, since, according to the law of Moses, intermarriages between different tribes were not permitted. For it was commanded to join in marriage with one of the same family and of the same people, so that the inheritance of the race might not be changed from tribe to tribe.

    “Here was an instance of progressive legislation (see also Ex 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.

    Everything gathered on Numbers 36:6–9→

    Verse page →Original language →

11. Deuteronomy 21:15–17

    If a man has two wives, one beloved and the other unloved, and both bear him sons, but the unloved wife has the firstborn son,

    ›Commentary on Deuteronomy 21:15–172 voices

    “If a man have two wives,.... Which is supposed, but not approved of, though permitted because of the hardness of men's hearts; for it was not so from the beginning, when only one man and one woman were created, and joined together in marriage; but as it was connived at, and become customary, a law is made to prevent confusion, and preserve order in families: one beloved and another hated; or less loved, yet continued his wife, and not divorced.

    “Moses did not originate the rights of primogeniture (compare Gen 25:31), but recognized them, since he found them pre-existing in the general social system of the East. Paternal authority could set aside these rights on just grounds Gen 27:33, but it is forbidden here to do so from mere partiality.

    Everything gathered on Deuteronomy 21:15–17→

    Verse page →Original language →

12. Deuteronomy 25:5–10

    When brothers dwell together and one of them dies without a son, the widow must not marry outside the family. Her husband’s brother is to take her as his wife and fulfill the duty of a brother-in-law for her.

    ›Commentary on Deuteronomy 25:5–102 voices

    “But the Mosaic law rendered the custom obligatory (Mt 22:25) on younger brothers, or the nearest kinsman, to marry the widow (Ru 4:4), by associating the natural desire of perpetuating a brother's name with the preservation of property in the Hebrew families and tribes.

    “The law of levirate marriage. The law on this subject is not unique to the Jews, but is found (see Gen 38:8) in all essential respects the same among various Oriental nations, ancient and modern. The rules in these verses, like those upon divorce, do but incorporate existing immemorial usages, and introduce various wise and politic limitations and mitigations of them.

    Everything gathered on Deuteronomy 25:5–10→

    Verse page →Original language →

13. Ruth 3:1–8

    One day Ruth’s mother-in-law Naomi said to her, “My daughter, should I not seek a resting place for you, that it may be well with you?

    ›Commentary on Ruth 3:1–81 voice

    “Shall I not seek rest for thee - That is, Shall I not endeavor to procure thee a proper husband? See Rth 1:9, and the observations at the end of that chapter.

    Everything gathered on Ruth 3:1–8→

    Verse page →Original language →

14. Ruth 4:7–17

    Now in former times in Israel, concerning the redemption or exchange of property, to make any matter legally binding a man would remove his sandal and give it to the other party, and this was a confirmation in Israel.

    ›Commentary on Ruth 4:7–171 voice

    “In former time in Israel - Showing that the custom was obsolete in the writer’s days. The letter of the law (see the marginal reference) was not strictly followed. It was thought sufficient for the man to pull off his own shoe and give it to the man to whom he ceded his right, in the presence of the elders of his city.

    Everything gathered on Ruth 4:7–17→

    Verse page →Original language →

15. 1 Kings 21:3

    But Naboth replied, “The LORD forbid that I should give you the inheritance of my fathers.”

    ›Commentary on 1 Kings 21:32 voices

    “And Naboth said to Ahab, the Lord forbid it me that I should give the inheritance of my fathers unto thee. The inheritances of families were not to be alienated to another family, or tribe, nor even to be sold, unless in extreme poverty, and then to return at the year of jubilee, Lev 25:

    “The Lord forbid it me - Or, “Yahweh forbid it me.” Naboth, as a worshipper of Yahweh, not of Baal, considers it would be wrong for him to comply with the king’s request, as contrary to the Law (margin). His was not a mere refusal arising out of a spirit of sturdy independence, or one based upon the sentiment which attaches men to ancestral estates.

    Everything gathered on 1 Kings 21:3→

    Verse page →Original language →

16. 2 Chronicles 21:3

    Their father had given them many gifts of silver and gold and precious things, as well as the fortified cities in Judah; but he gave the kingdom to Jehoram because he was the firstborn.

    ›Commentary on 2 Chronicles 21:31 voice

    “Jehoshaphat departed from Rehoboam’s policy (2Ch 11:23 note), actually making over to his sons the “fenced cities” in which they dwelt. This, it is probable, provoked the jealousy of Jehoram, and induced him to put them to death 2Ch 21:4. Because he was the firstborn - Compare Deu 21:15-17. Exceptions to this rule in the northern and southern kingdoms are Solomon, where divine appointment superseded the natural order, Abijah 2Ch 11:22 note), and Jehoahaz (2Ki 23:30 note).

    Everything gathered on 2 Chronicles 21:3→

    Verse page →Original language →