These are the ones whom the LORD commanded to apportion the inheritance to the Israelites in the land of Canaan. These are the ones whom the LORD commandedThis phrase emphasizes divine authority and direction. The LORD's command signifies that the allocation of the land was not a human decision but a divine mandate. This reflects the theocratic nature of Israel's governance, where God directly intervenes in the affairs of the nation. It underscores the importance of obedience to God's instructions, a recurring theme throughout the Pentateuch. The LORD's command also highlights His sovereignty and faithfulness in fulfilling His promises to the patriarchs regarding the land. to apportion the inheritance
The concept of inheritance is central to Israel's identity and God's covenant with Abraham, Isaac, and Jacob. The land was a tangible sign of God's promise and blessing. The term "apportion" indicates a careful and deliberate distribution, ensuring each tribe received its rightful share. This process was to be carried out by Eleazar the priest and Joshua, along with the leaders of each tribe, as detailed earlier in the chapter. The inheritance was not just a physical possession but a spiritual legacy, symbolizing God's provision and the people's responsibility to maintain faithfulness to Him. to the Israelites
The Israelites, descendants of Jacob, were the chosen people through whom God intended to reveal Himself to the world. This phrase reinforces their identity as a covenant community, distinct from other nations. The allocation of the land was a fulfillment of God's promise to them, setting them apart as His people. It also served as a reminder of their collective history, from slavery in Egypt to wandering in the wilderness, and now to receiving the promised land. in the land of Canaan
Canaan was the land promised to Abraham and his descendants, a region known for its diverse geography and strategic location. It was a land "flowing with milk and honey," symbolizing abundance and prosperity. The conquest and settlement of Canaan were central to Israel's history, representing both a physical and spiritual journey. The land was inhabited by various Canaanite tribes, and Israel's task was to dispossess these nations, a process that required faith and obedience to God's commands. Canaan also holds typological significance, often seen as a foreshadowing of the believer's spiritual inheritance in Christ, the ultimate fulfillment of God's promises. Persons / Places / Events 1. Eleazar the PriestA key religious leader among the Israelites, Eleazar was the son of Aaron and played a significant role in guiding the people in spiritual matters and in the distribution of the land. 2. Joshua son of NunThe successor of Moses, Joshua was a military leader and was tasked with leading the Israelites into the Promised Land and overseeing its division among the tribes. 3. The IsraelitesThe descendants of Jacob, also known as the children of Israel, who were promised the land of Canaan as their inheritance. 4. The Land of CanaanThe Promised Land that God had sworn to give to the descendants of Abraham, Isaac, and Jacob. It represents the fulfillment of God's promise and a place of rest and blessing for the Israelites. 5. The InheritanceRefers to the division of the land among the tribes of Israel, as commanded by God, signifying the fulfillment of His covenant promises. Teaching Points God's Faithfulness to His PromisesThe division of the land among the Israelites is a testament to God's faithfulness in fulfilling His promises. Believers can trust that God will fulfill His promises in their lives as well. Leadership and ObedienceThe roles of Eleazar and Joshua highlight the importance of godly leadership and obedience to God's commands. Christians are called to respect and follow godly leaders and to seek God's guidance in their own leadership roles. Inheritance in ChristJust as the Israelites received a physical inheritance, believers have a spiritual inheritance in Christ. This includes eternal life and the blessings of being part of God's family. Unity and CommunityThe division of the land required cooperation and unity among the tribes. Similarly, the body of Christ is called to work together in unity, valuing each member's contribution. Bible Study Questions 1. How does the role of Eleazar and Joshua in Numbers 34:29 reflect the importance of spiritual and practical leadership in the church today? 2. In what ways does the fulfillment of God's promise to the Israelites encourage you in your personal walk with God? 3. How can the concept of inheritance in the Promised Land be related to the spiritual inheritance believers have in Christ? 4. What lessons can we learn from the unity required among the tribes of Israel when dividing the land, and how can these lessons be applied to fostering unity within the church? 5. Reflect on a promise from God that you are waiting to see fulfilled. How does the faithfulness of God in Numbers 34:29 encourage you to remain patient and faithful? Connections to Other Scriptures Joshua 14-19These chapters detail the actual division of the land among the tribes, fulfilling the command given in Numbers 34:29. Genesis 12:7God's promise to Abraham about giving his descendants the land of Canaan, which is being fulfilled in Numbers 34:29. Hebrews 4:8-10Discusses the concept of rest, which is symbolized by the Israelites entering the Promised Land, and connects it to the spiritual rest found in Christ. People Addar, Ahihud, Ammihud, Asher, Azzan, Benjamin, Bukki, Caleb, Chislon, Dan, Eleazar, Elidad, Elizaphan, Enan, Gad, Hanniel, Israelites, Issachar, Jephunneh, Jogli, Joseph, Joshua, Kemuel, Manasseh, Moses, Naphtali, Nun, Paltiel, Parnach, Pedahel, Phaltiel, Reuben, Samuel, Shelomi, Shemuel, Shiphtan, Simeon, ZebulunPlaces Ain, Akrabbim, Brook of Egypt, Canaan, Edom, Great Sea, Hazar-addar, Hazar-enan, Jordan River, Kadesh-barnea, Lebo-hamath, Mount Hor, Plains of Moab, Riblah, Salt Sea, Sea of Chinnereth, Shepham, Zedad, Zin, ZiphronTopics Apportion, Assign, Canaan, Commanded, Distribute, Distribution, Divide, Heritage, Inheritance, Israelites, Orders, SonsDictionary of Bible Themes Numbers 34:17-29 4208 land, divine responsibility Library The Talmudic Girdle of the Land under the Second Temple, Taken Out of the Jerusalem Sheviith, Fol. 36 3
What all these things mean, I cannot so much as conjecture; yea, nor can I scarce conjecture, what the meaning is of some of them. Neither is there any Oedipus at hand, nor Sphinx herself, to explain and unriddle them. The Talmudists are silent from making any comments here, nor have we the advantage of any other commentator. We must, therefore, act here according to the uncertain instruction of nods and winks; and that either by saying nothing, or by mere conjecture, since that the mind of the authors …
John Lightfoot—From the Talmud and HebraicaThe Northern Coasts of Galilee. Amanah. The Mountain of Snow.
This coast is described by Moses, Numbers 34:7: "From the Great Sea to mount Hor: from mount Hor to the entrance of Hamath," &c. Mount Hor, in the Jewish writers, is Amanah; mention of which occurs, Canticles 4:8, where R. Solomon thus: "Amanah is a mount in the northern coast of the land of Israel, which in the Talmudical language is called, The mountainous plain of Amanon; the same with mount Hor." In the Jerusalem Targum, for mount 'Hor' is the mount Manus: but the Targum of Jonathan renders it …
John Lightfoot—From the Talmud and Hebraica What is to be Said of the Sea of Apamia.
'The sea of Apamia' is reckoned the seventh among those seas that compass the land of Israel; which word hath a sound so near akin to the word Pamias, by which name the Rabbins point out the fountains of Jordan,--that the mention of that word cannot but excite the memory of this, yea, almost persuade that both design one and the same place: and that the sea Apamia was nothing else but some great collection of waters at the very springs of Jordan. This also might moreover be added to strengthen that …
John Lightfoot—From the Talmud and Hebraica Pamias. Paneas, the Spring of Jordan.
The maps assign a double spring of Jordan; but by what right it scarce appears; much less does it appear by what right they should call this Jor,--and that Dan. There is indeed mention in Josephus of little Jordan and great Jordan. Hence, as it seems, was the first original of the double spring in the maps, and of a double river at those first springs. For thus Josephus; "There are fountains (in Daphne) which send little Jordan, as it is called, into the great." He treats, in the text cited, of the …
John Lightfoot—From the Talmud and Hebraica The Lake of Gennesaret; Or, the Sea of Galilee and Tiberias.
Jordan is measured at one hundred and twenty furlongs, from the lake of Samochonitis to that of Gennesaret. That lake, in the Old Testament, is 'The sea of Chinnereth,' Numbers 34:11, &c. In the Targumists, 'The sea of Genesar'; sometimes, 'of Genesor'; sometimes, 'of Ginosar': it is the same also in the Talmudists, but most frequently 'The sea of Tiberiah.' Both names are used by the evangelists; 'the lake of Gennesaret,' Luke 5:1; 'the sea of Tiberias,' John 21:1; and 'the sea of Galilee,' John …
John Lightfoot—From the Talmud and Hebraica Subterraneous Places. Mines. Caves.
Thus having taken some notice of the superficies of the land, let us a little search into its bowels. You may divide the subterraneous country into three parts: the metal mines, the caves, and the places of burial. This land was eminently noted for metal mines, so that "its stones," in very many places, "were iron, and out of its hills was digged brass," Deuteronomy 8:9. From these gain accrued to the Jews: but to the Christians, not seldom slavery and misery; being frequently condemned hither by …
John Lightfoot—From the Talmud and Hebraica Arbel. Shezor. Tarnegola the Upper.
"Arbel a city of Galilee."--There is mention of it in Hosea 10:14. But there are authors which do very differently interpret that place, viz. the Chaldee paraphrast, R. Solomon, Kimchi: consult them. It was between Zippor and Tiberias. Hence Nittai the Arbelite, who was president with Josua Ben Perahiah. The valley of Arbel is mentioned by the Talmudists. So also "The Arbelite Bushel." "Near Zephath in Upper Galilee was a town named Shezor, whence was R. Simeon Shezori: there he was buried. There …
John Lightfoot—From the Talmud and Hebraica The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus, …
John Lightfoot—From the Talmud and Hebraica Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] …
J. W. McGarvey—The Four-Fold Gospel Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 34:29 NIVNumbers 34:29 NLTNumbers 34:29 ESVNumbers 34:29 NASBNumbers 34:29 KJV
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