וַתִּהְיֶ֜ינָה מַחְלָ֣ה תִרְצָ֗ה וְחָגְלָ֧ה וּמִלְכָּ֛ה וְנֹעָ֖ה בְּנ֣וֹת צְלָפְחָ֑ד לִבְנֵ֥י דֹדֵיהֶ֖ן לְנָשִֽׁים׃
Mahla, Tirza, Hogla, Milka, dan Noa, anak-anak perempuan Zelafehad, menjadi istri anak-anak lelaki dari saudara-saudara ayah mereka.
Rashi
מחלה תרצה וגו׳ MAHLA, TIRZA etc., — Here it enumerates them according to their superiority over one another in years for they were married in the order in which they were born. But everywhere else in the Bible it enumerates them according to their intelligence: This tells us that they were all equal (cf. Bava Batra 120a; Rashi on Numbers 27:1).
Bartenura
"And Mahlah, Noah, Hoglah, Milcah, and Tirzah": Here, they are counted according to their seniority, etc. And in the entire scripture, they are counted according to their wisdom, indicating that they are considered equal in value. One could say that Rashi addresses here two differing opinions found in Baba Batra: one opinion holds that the Torah lists them elsewhere according to their wisdom, while another opinion states that they are listed according to their seniority. However, in terms of wisdom, they are all considered equal. Rashi includes both opinions in his commentary here, and "the wise one will understand."
Rabbeinu Bahya
מחלה, תרצה, “Machlah, Tirtzah;” earlier the Torah mentioned the names of these girls in the chronological order of their births, whereas here the Torah mentions them in the order of their getting married. When the Torah describes their husbands as “sons of their uncles,” this does not mean that the husbands were all brothers of one another (Ibn Ezra).