Who/what was Tirzah in the Bible?

Son of Hepher, of the tribe of Manasseh. He had died without leaving any sons, but had five daughters, who claimed an inheritance in the tribe. A law was made allowing this, but they were not to marry out of their own tribe. Num. 26:33; Num. 27:1-7; Num. 36:2-11; Joshua 17:3; 1 Chr. 7:15.

Perhaps we should not include these five young ladies: Mahlah, Noah, Hoglah, Milcah and Tirzah; names that are to endure forever. But they so remind us of Achsah, of whom I am so fond, that I could not resist at least a mention of them. They had no brothers, only girls in that family; but they also had learned to love and value the Land of Promise, and long before they reach that land, they come to Moses and plead their cause. Because we are girls, are we not to have an inheritance in that glorious land? "Give unto us therefore a possession among the brethren of our father." Moses does not know what to do, so he brings the matter before the Lord, and did the Lord ever turn away any girl or boy, daughter or son? Nay, I am sure it rejoiced His heart to find five girls who so valued the Land which in His eyes was the glory of all lands. And so we hear His judgment: "The daughters of Zelophehad speak right." (Numbers 27).

"Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters, Mahlah, Noah, and Hoglah, and Milcah, and Tirzah, and they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord, in the company of Korah; but died in his own sin, and had no sons. Why should the name of our father be done away from among his family because he has no son? Give to us, therefore, a possession among the brethren of our father." Verses 1-4.

In verse 33 of the previous chapter it was noted that Zelophehad of the tribe of Manasseh had no son, but daughters only. In Numbers 27 we find that this gave rise to legislation in Israel, though as yet they had not reached the land where the inheritance was to be. Evidently then these daughters were women of faith who relied on the promise of God. They took it for granted that the inheritance would materialize, and asked that their father's portion should not be lost. The answer of God was, "The daughters of Zelophehad speak right." Faith is always right and it commands a blessing. The inheritance was to be theirs.

In the next chapter (Num. 27) there is an incident of considerable interest which illustrates the tender thoughtfulness of God. "Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, Our father died in the wilderness, and he was not in the company of them that gathered themselves together against Jehovah in the company of Korah; but died in his own sin, and had no sons. Why should the name of our father be done away from among his family, because he has no son?" There was no son left. This was a case which had not yet arisen; but as we see the daughters of Zelophehad counted on God, and not in vain. It is impossible for God to be like poor man, who says, "You expect more good than I am prepared to bestow." God could not make such an answer. He always gives more. Whatever may be the petition of faith, the answer of grace never fails to go beyond it. And so the daughters of Zelophehad have their place secured to them in the goodness of God, though outside the usual routine of law.

This is the answer to Manasseh's request: “Every daughter, that possesses an inheritance among the tribes of the children of Israel, shall be married to one of the family of the tribe of her father, that the children of Israel may possess every one the inheritance of his fathers, and the inheritance shall not pass from one tribe to another tribe; for each of the tribes of the children of Israel shall keep to his inheritance” (vv. 8-9). Thus from a particular case God draws a general principle, which immediately becomes obligatory. Even so we recall the institution of the Supper, of the first day of the week, the collections, and a special case of discipline at Corinth, all of them becoming general obligations. “Even as Jehovah had commanded Moses, so did the daughters of Zelophehad” (v. 10). They themselves regarded the revelation which had been given them and which answered to their particular need as a commandment of Jehovah.

In Joshua 17:3-4, the daughters of Zelophehad present themselves before Eleazar the priest, and before Joshua, the son of Nun, and before the princes. They had married their uncles' sons according to the Lord's directions (Num. 36:11). Now they ask to receive their inheritance. “Jehovah commanded Moses to give us an inheritance among our brethren,” they say, relying on God's word alone. For them, this was enough to settle everything, even in a case that went beyond the usual order of the law. Moreover, their faith and their confidence in Jehovah's commandment to Moses results in the same rule with regard to female descendants being adopted throughout all Manasseh, even beyond the Jordan. “The daughters of Manasseh received an inheritance among his sons” (v. 6). Thus the rule given to a few became the privilege of all.

Ancient Canaanite city conquered by Joshua. At the division of the kingdom it became a royal city for the kings of Israel. In Cant. 6:4 it is referred to as being 'beautiful,' but the LXX and the Vulgate do not in this passage regard it as a proper name. Joshua 12:24; 1 Kings 14:17; 1 Kings 15:21, 33; 1 Kings 16:6-23; 2 Kings 15:14, 16. Identified with Teiasir, 32 20' N, 35 23' E.

Tir’zah - She will delight

Such is grace — the grace of God in Christ to sinners. The first thing, observe that the Bridegroom mentions to His bride, is her faultless beauty in His sight. "Thou art beautiful, O my love." Not one word of complaint falls from His lips. He makes no allusion to where she had been, or to what she had done. His love is perfect, and His grace is like the indulgence of His love. He will be gracious according to the love of His own heart. He says she is beautiful as "Tirzah, comely as Jerusalem." Tirzah signifies pleasantness. It was the royal residence of the kings of Israel before Samaria was built, as Jerusalem was of the king of Judah. Jerusalem, we know, is famous in scripture for its many glories. It is spoken of as "Beautiful for situation, the joy of the whole earth, the city of the great king. God is known in her palaces as a refuge." Tirzah was the capital of the revolted tribes. But the two kingdoms, Israel and Judah, shall be united under one Head in the coming day of glory, to be separated no more for ever. What we here have presented in allegory is taught in plainest terms in the prophets. "Thus saith the Lord, God, Behold, I will take the children of Israel from among the heathen, whither they are gone, and will gather them on every side and bring them into their own land. And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all." (Ezek. 37:21-22)

When the twelve tribes are restored and Messiah their king, the glory of the nation shall then be great. "ONE KING SHALL BE KING TO THEM ALL." Then it will be "terrible as an army with banners." This figure conveys the idea, not of that which is awful, but of that which is dazzling, brilliant, glorious — like the imposing effect of an army with banners displayed. The king acknowledges that the effect of the glory of His beloved people thus united in one, overwhelms Him. "Turn away thine eyes from me, for they have overcome me." This is wonderful! who can understand it? To understand it in measure we must know Jesus Himself. No heart enters into the blessing and joy of others like His. It relieves His heart to bless the needy. We find Him travelling far, in the days of His flesh, to meet and bless a fallen daughter of Samaria, or a poor Gentile from the coasts of Tyre and Sidon. It is His joy, and the joy of all heaven, when even one sinner repents and turns to His fulness. But oh! what will be His joy, when the house of David and the inhabitants of Jerusalem turn to Him with mourning and with weeping — when the long-lost tribes shall appear on the scene, and own Him as their true Messiah; when every eye of every tribe shall be fixed on Him; when every heart shall overflow with His praise; and when, from Jerusalem as a centre, blessing shall flow forth to all nations of the earth.

"Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners."

"Beautiful as Tirzah." Tirzah means delightsome. Her beauty is the fruit of His work of grace in her heart, delightsome indeed to behold. What wonders of grace that she who was once so indifferent to Him is now a source of delight for Him.