"These are the names of the men who are to assign the land as an inheritance for you: Eleazar the priest and Joshua son of Nun. These are the namesIn the ancient Near Eastern context, names held significant meaning and were often reflective of one's character or destiny. The mention of specific names here underscores the importance of the individuals chosen for this divine task. In Hebrew culture, names were not just identifiers but carried weight and authority. This phrase sets the stage for the solemn and sacred duty of dividing the Promised Land, emphasizing the personal responsibility and divine appointment of those involved. of the men
The term "men" here refers to individuals chosen for their leadership and spiritual maturity. In the Hebrew tradition, men were often seen as leaders and representatives of their tribes or families. This selection highlights the patriarchal structure of Israelite society, where men were typically entrusted with roles of authority and governance. The choice of these men reflects God's order and the importance of leadership in fulfilling His promises. who are to divide the land
The act of dividing the land was not merely a logistical task but a fulfillment of God's covenant promise to Abraham, Isaac, and Jacob. The Hebrew root for "divide" (חָלַק, chalak) implies an allocation or apportionment that is both fair and divinely guided. This division was a sacred duty, ensuring that each tribe received its rightful inheritance as ordained by God. It was a tangible expression of God's faithfulness and the realization of His promises to His people. for you as an inheritance
The concept of "inheritance" (נַחֲלָה, nachalah) in Hebrew carries a deep spiritual significance. It denotes not just a physical possession but a divine gift and a perpetual legacy. The land was to be a lasting heritage for the Israelites, a place where they could live in covenant relationship with God. This inheritance was a symbol of God's grace and favor, a reminder of their identity as His chosen people and their calling to live according to His statutes. Eleazar the priest
Eleazar, the son of Aaron, represents the priestly authority and spiritual oversight in this process. As a priest, Eleazar's role was to ensure that the division of the land was conducted in accordance with God's will and law. His involvement signifies the intertwining of the sacred and the secular, where spiritual leadership guides practical decisions. Eleazar's presence underscores the need for divine guidance in matters of national importance. and Joshua son of Nun
Joshua, as Moses' successor and a proven leader, embodies the military and administrative authority necessary for this task. His name, meaning "The Lord is salvation," reflects his role as a deliverer and leader of the people into the Promised Land. Joshua's leadership is a continuation of God's plan, demonstrating the importance of faithful and courageous leadership in achieving God's purposes. His partnership with Eleazar highlights the collaboration between spiritual and temporal leadership in fulfilling God's promises. Persons / Places / Events 1. Eleazar the PriestEleazar was the son of Aaron, the first high priest, and served as a priest himself. He played a significant role in the leadership of Israel, especially after Aaron's death, and was instrumental in the distribution of the Promised Land. 2. Joshua son of NunJoshua was Moses' assistant and successor, known for his faithfulness and leadership. He led the Israelites into the Promised Land and was responsible for its conquest and division among the tribes. 3. Division of the LandThis event refers to the allocation of the Promised Land among the twelve tribes of Israel. It was a significant moment in Israel's history, marking the fulfillment of God's promise to Abraham. Teaching Points Leadership and ResponsibilityEleazar and Joshua were chosen for their faithfulness and leadership qualities. God often calls us to roles of responsibility based on our faithfulness in smaller tasks. Faithfulness to God's PromisesThe division of the land was a fulfillment of God's promise to Abraham. We can trust in God's faithfulness to His promises in our lives. Collaboration in MinistryThe task of dividing the land was not given to one person but shared between Eleazar and Joshua. Effective ministry often involves collaboration and shared responsibilities. Inheritance in ChristJust as the Israelites received a physical inheritance, believers have a spiritual inheritance in Christ. We are called to live in the reality of this inheritance today. Bible Study Questions 1. What qualities do you think Eleazar and Joshua possessed that made them suitable for the task of dividing the land? How can we cultivate similar qualities in our own lives? 2. How does the division of the land among the tribes of Israel reflect God's faithfulness to His promises? Can you think of a time when you experienced God's faithfulness in your life? 3. In what ways can we apply the principle of collaboration seen in Eleazar and Joshua's partnership to our own ministry or community involvement? 4. How does the concept of inheritance in the Promised Land relate to our spiritual inheritance in Christ? What steps can we take to live more fully in this inheritance? 5. Reflect on a time when you were given a responsibility or leadership role. How did you rely on God's guidance, and what did you learn from the experience? Connections to Other Scriptures Joshua 14-19These chapters detail the actual division of the land among the tribes, fulfilling the instructions given in Numbers 34. Deuteronomy 1:38This verse highlights Joshua's role as Moses' successor, emphasizing his leadership in taking possession of the land. Hebrews 4:8-9This passage reflects on Joshua's leadership and the rest that the Promised Land symbolized, pointing to a greater 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, Distribution, Divide, Eleazar, Elea'zar, Inheritance, Joshua, Names, Nun, Possession, PriestDictionary of Bible Themes Numbers 34:16-19 7266 tribes of Israel 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 34:17 NIVNumbers 34:17 NLTNumbers 34:17 ESVNumbers 34:17 NASBNumbers 34:17 KJV
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