¶ Now Joshua was old [and] stricken in years; and the LORD said unto him, Thou art old [and] stricken in years, and there remaineth yet very much land to be possessed.
And all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon, whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, [which were] dukes of Sihon, dwelling in the country.
Command the children of Israel, and say unto them, When ye come into the land of Canaan; (this [is] the land that shall fall unto you for an inheritance, [even] the land of Canaan with the coasts thereof:)
¶ Thus saith the Lord GOD; This [shall be] the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph [shall have two] portions.
And it shall come to pass, [that] ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel.
And Moses commanded the children of Israel, saying, This [is] the land which ye shall inherit by lot, which the LORD commanded to give unto the nine tribes, and to the half tribe:
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Commentary for Ezekiel 48:29
Ezekiel 48:29 serves as a concluding verse in the final chapter of the Book of Ezekiel, which is part of the Hebrew Bible or the Christian Old Testament. The verse encapsulates a theme that is central to the latter part of the book—the vision of a restored Israel. Ezekiel, a prophet during the Babylonian Exile, receives detailed instructions from God regarding the division of the land among the tribes of Israel. This vision of restoration is meant to offer hope to the exiled Israelites, assuring them that God has not forgotten His promises and that they will return to their homeland.
In the historical context, the Babylonian Empire had conquered Jerusalem and deported many Israelites to Babylon. During this time of despair and loss of identity, Ezekiel's prophecies provided a future perspective where the people of Israel would not only return to their land but also reestablish their tribal inheritances. The division of the land by lot signifies an equitable and divinely guided process, emphasizing that the land is a gift from God and is to be shared among the tribes in a fair manner.
The verse reflects the broader themes of hope, restoration, divine justice, and the fulfillment of God's promises. It speaks to the enduring covenant between God and Israel, promising a future where the nation would be reconstituted and the land, which had been lost, would be regained and apportioned according to God's design. This vision of a restored Israel would have been a powerful message of comfort and encouragement to the exiled community, reminding them of God's sovereignty and His intentions for their nation.
*This commentary is produced by Microsoft/WizardLM-2-8x22B AI model
Strong's Numbers and Definitions:
Note: H = Hebrew (OT), G = Greek (NT)
Strong's Number: H776 There are 2739 instances of this translation in the Bible Lemma: אֶרֶץ Transliteration: ʼerets Pronunciation: eh'-rets Description: from an unused root probably meaning to be firm; the earth (at large, or partitively a land); [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world.
Strong's Number: H5307 There are 403 instances of this translation in the Bible Lemma: נָפַל Transliteration: nâphal Pronunciation: naw-fal' Description: a primitive root; to fall, in a great variety of applications (intransitive or causative, literal or figurative); be accepted, cast (down, self, (lots), out), cease, die, divide (by lot), (let) fail, (cause to, let, make, ready to) fall (away, down, -en, -ing), fell(-ing), fugitive, have (inheritance), inferior, be judged (by mistake for פָּלַל), lay (along), (cause to) lie down, light (down), be ([idiom] hast) lost, lying, overthrow, overwhelm, perish, present(-ed, -ing), (make to) rot, slay, smite out, [idiom] surely, throw down.
Strong's Number: H7626 There are 178 instances of this translation in the Bible Lemma: שֵׁבֶט Transliteration: shêbeṭ Pronunciation: shay'-bet Description: from an unused root probably meaning to branch off; a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan; [idiom] correction, dart, rod, sceptre, staff, tribe.
Strong's Number: H3478 There are 2229 instances of this translation in the Bible Lemma: יִשְׂרָאֵל Transliteration: Yisrâʼêl Pronunciation: yis-raw-ale' Description: from שָׂרָה and אֵל; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity; Israel.
Strong's Number: H5159 There are 191 instances of this translation in the Bible Lemma: נַחֲלָה Transliteration: nachălâh Pronunciation: nakh-al-aw' Description: from נָחַל (in its usual sense); properly, something inherited, i.e. (abstractly) occupancy, or (concretely) an heirloom; generally an estate, patrimony or portion; heritage, to inherit, inheritance, possession. Compare נַחַל.
Strong's Number: H4256 There are 36 instances of this translation in the Bible Lemma: מַחֲלֹקֶת Transliteration: machălôqeth Pronunciation: makh-al-o'-keth Description: from חָלַק; a section (of Levites, people or soldiers); company, course, division, portion. See also סֶלַע הַמַּחְלְקוֹת.
Strong's Number: H5002 There are 358 instances of this translation in the Bible Lemma: נְאֻם Transliteration: nᵉʼum Pronunciation: neh-oom' Description: from נָאַם; an oracle; (hath) said, saith.
Strong's Number: H136 There are 910 instances of this translation in the Bible Lemma: אֲדֹנָי Transliteration: ʼĂdônây Pronunciation: ad-o-noy' Description: an emphatic form of אָדוֹן; the Lord (used as a proper name of God only); (my) Lord.
Strong's Number: H3069 There are 295 instances of this translation in the Bible Lemma: יְהֹוִה Transliteration: Yᵉhôvih Pronunciation: yeh-ho-vee' Description: a variation of יְהֹוָה (used after אֲדֹנָי, and pronounced by Jews as אֱלֹהִים, in order to prevent the repetition of the same sound, since they elsewhere pronounce יְהֹוָה as אֲדֹנָי); {YHWH}; God.