Ezekiel 47:21

Eze 47:21 So shall ye divide this land unto you according to the tribes of Israel.

Ver. 21. So shall ye divide.] Epilogus est. There is one and the same "inheritance of the saints in light."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

47:21-23 The land within these boundaries was to be divided among the tribes of Israel. Instead of the divided preexilic kingdoms, the future would see a single kingdom formed from the diverse unity of the twelve tribes and incorporating even resident foreigners and their families, provided that they had joined Israel as converts. These people were to receive an allotment, just like the native-born Israelites, and they could pass this inheritance on to their children. In view of the significance of the land to Ezekiel, this was a high privilege.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

21–23. The land so bounded shall be divided equally among the tribes; and strangers sojourning in Israel shall inherit just as those born in the land. The stranger shall have his inheritance among the members of the tribe in which he sojourns.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So shall ye divide this land unto you,.... As thus bounded, east, west, north, and south:

according to the tribes of Israel; See Gill on Eze 47:13.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This land, now bounded.

According to the tribes of Israel; into twelve parts or tribes, to which all, but what is allotted to prince, priests, Levites, and the city. This, as holy, must be reserved; and when reserved, a very fair portion is left to the twelve tribes, if you measure the holy portion by cubits, and not by reeds.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 21-23 The geographical boundaries of the land having been indicated, general directions are furnished as to the manner of its distribution.

(1) It should be partitioned among the tribes as tribes rather than among the families of Israel (see on ver. 13).

(2) The division of the territory should be made by lot. This is pointed to by the use of qlj (from qlje "a smooth stone"), which signifies "to divide by lot.

(3) The strangers who should sojourn amongst the tribes and beget children amongst them should inherit equally with Israelites who should be born in the country.

(4) The inheritance of the stranger should be assigned him in the tribe where he sojourned. Of these regulations the last two were an advance on the earlier Mosaic legislation with regard to "strangers," or who were to be treated with affectionate kindness (Exo_22:21 Exo_23:9; Lev_19:34; Deu_1:16 Deu_24:14) admitted to offer sacrifice, (Lev_17:8, Lev_17:10, Lev_17:13) and even allowed to partake of the Passover on submitting to circumcision, (Exo_12:48) but on no account permitted to hold property in land. (Lev_25:47-55) But if the priest-code was later than Ezekiel, why should it have receded from the freer and more liberal spirit of Ezekiel? If progressive development can determine the relative ages of two documents, then Ezekiel, which accords equal rights to Jew and Gentile in the new Israel, and thus anticipates that breaking down of the middle wall of partition which has taken place under the gospel (Joh_10:16; Rom_2:10, 11 9:24; Gal_3:8-14, Gal_3:28; Eph_2:14-16) should be posterior to the priest-code, which shows itself to be not yet emancipated from the trammels of Jewish exclusivism. At the same time, Ezekiel"s Torah does not grant equal rights with native-born Israelites to "strangers" indiscriminately, or only to those of them who should have families, as Hitzig suggests, in reward for their increasing the population, but to such of them as should permanently settle in the midst of Israel, and show this by begetting children, and in this manner "building houses" for themselves. Kliefoth justly cautions against concluding from the prophet"s statement that the time in which the prophet"s vision realizes itself will necessarily be one in which marrying and begetting children will take place; and with equal justice points out that the number of Israel, especially when swelled up by an influx of Gentiles, will be so great (comp. ver. 10) as to render their settlement within the narrow boundaries of the land an impossibility in this circumstance finding another indication that the prophet"s language was intended to be symbolically, not literally, interpreted.

NOTE. On the boundaries of the land. Smend thinks

(1) that in respect of the north boundary, Ezekiel and the priest-code contradict the older source of the Pentateuch, which does not permit the territory of Asher to extend so far north as Hamath. (see Jos_19:24-31; and comp.; Jud 1:31)

(2) that never at any time did Israelites dwell so far north as at the entering in of Hamath;

(3) that this extension of the land northwards was intended as a compensation for the withdrawment of the territory east of the Jordan; and

(4) that in dividing among tribes rather than among families Ezekiel deviates from both the Jehovistic tradition and the priest-code.

But

(1) if the above-cited passages do not extend Asher"s territory beyond Gen_15:18, which critics assign to the Elohist, one of the authors of J.E., the so-called prophetical narrative of the Hexateuch, and Exo_23:31, which, according to the same authorities, formed part of the commonly styled book of the covenant, expressly mention the great river Euphrates as the north boundary of the land, while the same is recognized by the Deuteronomist. (Deu_11:24; Deu_19:8 1Ki_4:24 1Ki_8:65; and 2Ki_14:25 comp. 2Ch_7:8 2Ch_8:3, 2Ch_8:4) show that in the time of Solomon the boundaries of the land reached as far north as Hamath.

(3) As it was not originally contemplated by the Mosaic distribution to take immediate possession of the east Jordan land, (Num_34:10-12) and this was only granted to Reuben, Gad, and half Manasseh on their entreaty, (Num_32:33-42) no ground existed why its withdrawal should be compensated for.

(4) If Ezekiers division of the land according to tribes rather than families shows that it existed prior to the priest-code, then the same argument should demonstrate its prior existence to J.E., which throughout as-stones the principle of division according to families.

(5) If Ezekiel preceded the priest-code, it will require some explanation to understand, first, why the author of the latter should have followed the comparatively uncertain Jehovistic tradition rather than the definite arrangements made by a prophet whom he regarded as practically the originator of his faith; and secondly, why he should have so materially altered that prophet"s land-boundaries and tribe-dispositions.

The division of the land.

I THE DIVISION WAS INTO SEPARATE ALLOTMENTS. The land of Israel was not held in common by the whole people. Certain dues were attached to it, and certain regulations governed the treatment of it by its owners. Thus it was forbidden for any one to make an absolute sale of his estate. On these conditions each family held its own land, like the peasant-proprietors of France and Belgium, God divides our lives out severally. Each must live his own separate life and discharge his individual duty while he receives his personal grace, we are to live in the community and for its benefit, bearing one another"s burdens and so fulfilling the law of Christ, but still each taking his own particular part in the common life of the whole.

II THE DIVISION WAS CLEAR AND DEFINITE. There were exact confines, and it was a criminal offence for any one to remove his neighbor"s landmark. (Deu_19:14) We ought to have no doubt as to our portion in life. Occasionally we may see a desolate, ruinous house part of an estate in chancery, the ownership of which is disputed; on the other hand, we hear of claimants to estates who find it difficult to obtain what they urge is their own property. But in the region of personal religion each should see what is his portion and mission for the world.

III THE DIVISION INCLUDED A PORTION FOR EVERY ISRAELITE. It was so carefully made that the most insignificant family should not be overlooked. There should be a share for every one in the produce of our great fruitful earth. Centers of population may be overcrowded, but the earth is not yet full. Folly and sin, tyranny, injustice, and robbery, keep many out of their fights. If all did their duty and had their dues there would be enough for all. This holds good also in the spiritual world. There is room in the kingdom of heaven for all. No one need fear that others will go in first and take the blessing, and so leave him behind too late to get any benefit from the Divine bounty like the impotent man at the pool of Bethesda. (Joh_5:7) There is a portion inChrist"s redemption for every soul of man. It only remains for all to receive their inheritance, accepting it by faith and entering it with obedience to the Lord who is supreme over the whole.

IV THE DIVISION WAS BY LOT. This expedient prevented all complaints of supposed injustice. The owner of a bit of bare hillside had no right to envy the fortunate possessor of a rich plot in the valley. But there was more than this object in view in the use of the lot, which was taken as part of the method of Divine government. "The lot is cast into the lap; but the whole disposing thereof is of the Lord". (Pro_16:33) The people were thus to feel that God was to determine where each should settle, and to say, "He shall choose our inheritance for us". (Psa_47:4) We talk of the "lottery of life," but we should remember that Providence obliterates chance. God orders our circumstances, and whether the lines have fallen to us in pleasant places and we have a goodly heritage, or we are left to poverty and hardship, our Father"s choice must be good.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then it will happen that

See how you translated this in Ezekiel 21:7.

this is the Lord Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Ezekiel 5:11. AT: "this is what the Lord Yahweh has declared" or "this is what I, the Lord Yahweh, have declared" (See: First, Second, or Third Person)

translationWords

twelve tribes of Israel

lots

alien

Lord Yahweh

declare

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.