Text -- Numbers 34:4 (NET)

34:4 and then the border will turn from the south to the Scorpion Ascent, continue to Zin, and then its direction will be from the south to Kadesh Barnea. Then it will go to Hazar Addar and pass over to Azmon.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 34:4

Or, on the south, that is, proceeding onward towards the south.

Wesley: Num 34:4

Which is at the west - end of the mount of Edom.

JFB: Num 34:3-5

The line which bounded it on the south is the most difficult to trace. According to the best biblical geographers, the leading points here defined are as follows: The southwest angle of the southern boundary should be where the wilderness of Zin touches the border of Edom, so that the southern boundary should extend eastward from the extremity of the Dead Sea, wind around the precipitous ridge of Akrabbim ("scorpions"), thought to be the high and difficult Pass of Safeh, which crosses the stream that flows from the south into the Jordan--that is, the great valley of the Arabah, reaching from the Dead to the Red Sea.

TSK: Num 34:4

Akrabbim : Jos 15:3; Jdg 1:36

Zin : Num 34:3, Num 13:21, Num 20:1, Num 33:36, Num 33:37

Kadeshbarnea : Num 13:26, Num 32:8

Hazaraddar : Jos 15:3, Jos 15:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 34:3-5

The southern boundary commenced at the Dead Sea. The broad and desolate valley by which the depressed bed of that sea is protected toward the south, is called the Ghor. A deep narrow glen enters it at its southwest corner; it is called Wady-el-Fikreh, and is continued in the same southwestern direction, under the name of Wady el-Marrah; a wady which loses itself among the hills belonging to "the wilderness of Zin;"and Kadesh-barnea (see Num 13:26 note), which is "in the wilderness of Zin,"will be, as the text implies, the southernmost point of the southern boundary. Thence, if Kadesh be identical with the present Ain el-Weibeh, westward to the river, or brook of Egypt, now Wady el-Arish, is a distance of about seventy miles. In this interval were Hazar-addar and Azmon; the former being perhaps the general name of a district of Hazerim, or nomad hamlets (see Deu 2:23), of which Adder was one: and Azmon, perhaps to be identified with Kesam, the modern Kasaimeh, a group of springs situate in the north of one of the gaps in the ridge, and a short distance west of Ain el-Kudeirat.

(Others consider the boundary line to have followed the Ghor along the Arabah to the south of the Azazimeh mountains, thence to Gadis round the southeast of that mountain, and thence to Wady el-Arish.)

Poole: Num 34:4

Akrabbim called Maaleh-acrabbim , Jos 15:3 , which was at the south end of the Salt or Dead Sea.

From the south or, on the south , i.e. proceeding onward towards the south.

Kadesh-barnea was on the southern part of Canaan, Num 13:17 .

Hazar-addar in Jos 15:3 , may seem distinguished into two places, Hezron and Adar, which here are united, because peradventure they were contiguous, or joined together. Or, the village of Addar ; and so this is the same place called Adar , Jos 15:3 ; and for Hezron, that may be another place here omitted, and there supplied for more exactness. Azmon is at the west end of the Mount of Edom.

Haydock: Num 34:4

The Scorpion. A mountain so called, from having a great number of scorpions. (Challoner) ---

Hebrew Hakrabbim. There was a city of the same name, the capital of Acrabathene, (1 Machabees iii. 3,) not far from Petra. ---

Senna, a town of the desert of Zin, (Calmet) or a mountain specified [in] Judges i. 36. (St. Jerome) ---

Adar. Hebrew, "Hasor Adar." But they seem to be two distinct towns, Josue xv. 3. ---

Asemona. See chap. xxxiii. 30.

Gill: Num 34:4

And your border,.... That is, the south border, which is still describing:

shall turn from the south to the ascent of Akrabbim; or Maalehacrabbim, as in Jos 15:3 so called from the multitude of serpents and scorpions in it, see Deu 8:15, so Kimchi says ^k, a place of serpents and scorpions was this ascent: Dr. Shaw ^l says Akrabbim may probably be the same with the mountains of Accaba, according to the present name, which hang over Eloth, where there is a "high steep road", well known to the Mahometan pilgrims for its ruggedness: and he thinks ^m it very probable, that Mount Hor was the same chain of mountains that are now called Accaba by the Arabs, and were the easternmost range, as we may take them to be, of Ptolemy's black mountains: Josephus ⁿ speaks of Acrabatene as belonging to the Edomites, which seems to be this same place:

and pass on to Zin; that is, which ascent goes on to it; the Targum of Jonathan is,"and shall pass on to the palm trees of the mountain of iron;''by which is meant the same with the wilderness of Zin: perhaps Zinnah is rather the name of a city; the Septuagint call it Ennac: the Vulgate Latin, Senna: Jerom ^o makes mention of a place called Senna, seven miles from Jericho:

and the going forth thereof shall be from the south to Kadeshbarnea; from whence the spies were sent southward to search the land, Num 13:17.

and shall go on to Hazaraddar; called Adar, Jos 15:3 and where it seems to be divided into two places, Hezron and Adar, which very probably were near each other, and therefore here put together, as if but one place:

and pass on to Azmon; which the Targums call Kesam.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 34:4

¹ tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).

² tn Heb “its going forth,” or the way it runs.

Commentary -- Verse Range Notes

TSK Synopsis: Num 34:1-29

1 The borders of the land.

16 The names of the men who shall divide the land.

MHCC: Num 34:1-15

Canaan was of small extent; as it is here bounded, it is but about 160 miles in length, and about 50 in breadth; yet this was the country promised to the father of the faithful, and the possession of the seed of Israel. This was that little spot of ground, in which alone, for many ages, God was known. This was the vineyard of the Lord, the garden enclosed; but as it is with gardens and vineyards, the narrowness of the space was made up by the fruitfulness of the soil. Though the earth is the Lord's, and the fulness thereof, yet few know him, and serve him; but those few are happy, because fruitful to God. Also, see how little a share of the world God gives to his own people. Those who have their portion in heaven, have reason to be content with a small pittance of this earth. Yet a little that a righteous man has, having it from the love of God, and with his blessing, is far better and more comfortable than the riches of many wicked.

Matthew Henry: Num 34:1-15

We have here a particular draught of the line by which the land of Canaan was meted, and bounded, on all sides. God directs Moses to settle it here, not as a geographer in his map, merely to please the curious, but as a prince in his grant, that it may be certainly known what passes, and is conveyed, by the grant. There was a much larger possession promised them, which in due time they would have possessed if they had been obedient, reaching even to the river Euphrates, Deu 11:24. And even so far the dominion of Israel did extend in David's time and Solomon's, 2Ch 9:26. But this which is here described is Canaan only, which was the lot of the nine tribes and a half, for the other two and a half were already settled, Num 34:14, Num 34:15. Now concerning the limits of Canaan observe,

I. That it was limited within certain bounds: for God appoints the bounds of our habitation, Act 17:26. The borders are set them, 1. That they might know whom they were to dispossess, and how far the commission which was given them extended (Num 33:53), that they should drive out the inhabitants. Those that lay within these borders, and those only, they must destroy; hitherto their bloody sword must go, and no further. 2. That they might know what to expect the possession of themselves. God would not have his people to enlarge their desire of worldly possessions, but to know when they have enough, and to rest satisfied with it. The Israelites themselves must not be placed alone in the midst of the earth, but must leave room for their neighbours to live by them. God sets bounds to our lot; let us then set bounds to our desires, and bring our mind to our condition.

II. That it lay comparatively in a very little compass: as it is here bounded, it is reckoned to be but about 160 miles in length and about fifty in breadth; perhaps it did not contain more than half as much ground as England, and yet this is the country which was promised to the father of the faithful and was the possession of the seed of Israel. This was that little spot of ground in which only, for many ages, God was known, and his name was great, Psa 76:1. This was the vineyard of the Lord, the garden enclosed; but, as it is with gardens and vineyards, the narrowness of the extent was abundantly compensated by the extraordinary fruitfulness of the soil, otherwise it could not have subsisted so numerous a nation as did inhabit it. See here then, 1. How small a part of the world God has for himself. Though the earth is his, and the fullness thereof, yet few have the knowledge of him and serve him; but those few are happy, very happy, because fruitful to God. 2. How small a share of the world God often gives to his own people. Those that have their portion in heaven have reason to be content with a small pittance of this earth; but, as here, what is wanting in quantity is made up in quality; a little that a righteous man has, having it from the love of God and with his blessing, is far better and more comfortable than the riches of many wicked, Psa 37:16.

III. It is observable what the bounds and limits of it were. 1. Canaan was itself a pleasant land (so it is called Dan 8:9), and yet it bordered upon wilderness and seas, and was surrounded with divers melancholy prospects. Thus the vineyard of the church is compassed on all hands with the desert of this world, which serves as a foil to it, to make it appear the more beautiful for situation. 2. Many of its borders were its defences and natural fortifications, to render the access of enemies the more difficult, and to intimate to Israel that the God of nature was their protector, and with his favour would compass them as with a shield. 3. The border reached to the river of Egypt (Num 34:5), that the sight of that country which they could look into out of their own might remind them of their bondage there, and their wonderful deliverance thence. 4. Their border is here made to begin at the Salt Sea (Num 34:3), and there it ends, Num 34:12. This was the remaining lasting monument of the destruction of Sodom and Gomorrah. That pleasant fruitful vale in which these cities stood became a lake, which was never stirred by any wind, bore no vessels, was replenished with no fish, no living creature of any sort being found in it, therefore called the Dead Sea. This was part of their border, that it might be a constant warning to them to take heed of those sins which had been the ruin of Sodom; yet the iniquity of Sodom was afterwards found in Israel (Eze 16:49), for which Canaan was made, though not a salt sea as Sodom, yet a barren soil, and continues so to this day. 5. Their western border was the Great Sea (Num 34:6), which is now called the Mediterranean. Some consider this sea itself to have been a part of their possession, and that by virtue of this grant, they had the dominion of it, and, if they had not forfeited it by sin, might have rode masters of it.

Keil-Delitzsch: Num 34:3-5

The southern boundary is the same as that given in Jos 15:2-4 as the boundary of the territory of the tribe of Judah. We have first the general description, "The south side shall be to you from the desert of Zin on the sides of Edom onwards," i.e., the land was to extend towards the south as far as the desert of Zin on the sides of Edom. על־ידי , "on the sides,"differs in this respect from על־יד , "on the side"(Exo 2:5; Jos 15:46; 2Sa 15:2), that the latter is used to designate contact at a single point or along a short line; the former, contact for a long distance or throughout the whole extent (= כּל־יד , Deu 2:37). " On the sides of Edom "signifies, therefore, that the desert of Zin stretched along the side of Edom, and Canaan was separated from Edom by the desert of Zin. From this it follows still further, that Edom in this passage is not the mountains of Edom, which had their western boundary on the Arabah, but the country to the south of the desert of Zin or Wady Murreh , viz., the mountain land of the Azazimeh, which still bears the name of Seir or Serr among the Arabs (see Seetzen and Rowland in Ritter's Erdk. xiv. pp. 840 and 1087). The statement in Jos 15:1 also agrees with this, viz., that Judah's inheritance was "to the territory of Edom, the desert of Zin towards the south,"according to which the desert of Zin was also to divide the territory of Edom from that of the tribe of Judah (see the remarks on Num 14:45). With Num 34:3 the more minute description of the southern boundary line commences: "The south border shall be from the end of the Salt Sea eastward," i.e., start from "the tongue which turns to the south"(Jos 15:2), from the southern point of the Dead Sea, where there is now a salt marsh with the salt mountain at the south-west border of the lake. " And turn to the south side ( מנּגב ) of the ascent of Akrabbim "( ascensus scorpionum ), i.e., hardly "the steep pass of es Sufah , 1434 feet in height, which leads in a south-westerly direction from the Dead Sea along the northern side of Wady Fikreh , a wady three-quarters of an hour's journey in breadth, and over which the road from Petra to Heshbon passes,"

(Note: See Robinson, vol. ii. pp. 587, 591; and v. Schubert , ii. pp. 443, 447ff.)

as Knobel maintains; for the expression נסב (turn), in Num 34:4, according to which the southern border turned at the height of Akrabbim, that is to say, did not go any farther in the direction from N.E. to S.W. than from the southern extremity of the Salt Sea to this point, and was then continued in a straight line from east to west, is not at all applicable to the position of this pass, since there would be no bend whatever in the boundary line at the pass of es Sufah, if it ran from the Arabah through Wady Fikreh, and so across to Kadesh. The "height of Akrabbim,"from which the country round was afterwards called Akrabattine, Akrabatene (1 Macc. 5:4; Josephus, Ant. 12:8, 1),

(Note: It must be distinguished, however, from the Akrabatta mentioned by Josephus in his Wars of the Jews (iii. 3, 5), the modern Akrabeh in central Palestine ( Rob. Bibl. Res . p. 296), and from the toparchy Akrabattene mentioned in Josephus (Wars of the Jews, ii. 12, 4; 20, 4; 22, 2), which was named after this place.)

is most probably the lofty row of "white cliffs"of sixty or eighty feet in height, which run obliquely across the Arabah at a distance of about eight miles below the Dead Sea and, as seen from the south-west point of the Dead Sea, appear to shut in the Ghor, and which form the dividing line between the two sides of the great valley, which is called el Ghor on one side, and el Araba on the other (Robinson, ii. 489, 494, 502). Consequently it was not the Wady Fikreh, but a wady which opened into the Arabah somewhat farther to the south, possibly the southern branch of the Wady Murreh itself, which formed the actual boundary.

" And shall pass over to Zin "(i.e., the desert of Zin, the great Wady Murreh , see at Num 14:21), "and its going forth shall be to the south of Kadesh-barnea," at the western extremity of the desert of Zin (see at Num 20:16). From this point the boundary went farther out ( יצא )" to Hazar-Addar, and over ( עבר ) to Azmon ."According to Jos 15:3-4, it went to the south of Kadesh-barnea over ( עבר ) to Hezron, and ascended ( עלה ) to Addar , and then turned to Karkaa , and went over to Azmon . Consequently Hazar-Addar corresponds to Hezron and Addar (in Joshua); probably the two places were so close to each other that they could be joined together. Neither of them has been discovered yet. This also applies to Karkaa and Azmon. The latter name reminds us of the Bedouin tribe Azazimeh , inhabiting the mountains in the southern part of the desert of Zin (Robinson, i. pp. 274, 283, 287; Seetzen , iii. pp. 45, 47). Azmon is probably to be sought for near the Wady el Ain , to the west of the Hebron road, and not far from its entrance into the Wady el Arish; for this is " the river (brook) of Egypt ,"to which the boundary turned from Azmon, and through which it had "its outgoings at the sea,"i.e., terminated at the Mediterranean Sea. The "brook of Egypt,"therefore, is frequently spoken of as the southern boundary of the land of Israel (1Ki 8:65; 2Ki 24:7; 2Ch 7:8, and Isa 27:12, where the lxx express the name by Ῥινοκοροῦρα ). Hence the southern boundary ran, throughout its whole length, from the Arabah on the east to the Mediterranean on the west, along valleys which form a natural division, and constitute more or less the boundary line between the desert and the cultivated land.

(Note: On the lofty mountains of Madara , where the Wady Murreh is divided into two wadys ( Fikreh and Murreh ) which run to the Arabah, v. Schubert observed "some mimosen-trees,"with which, as he expresses it, "the vegetation of Arabia took leave of us, as it were, as they were the last that we saw on our road."And Dieterici ( Reisebilder , ii. pp. 156-7) describes the mountain ridge at Nakb es Sufah as "the boundary line between the yellow desert and green steppes,"and observes still further, that on the other side of the mountain (i.e., northwards) the plain spread out before him in its fresh green dress. "The desert journey was over, the empire of death now lay behind us, and a new life blew towards us from fields covered with green."- In the same way the country between Kadesh and the Hebron road, which has become better known to us through the descriptions of travellers, is described as a natural boundary. Seetzen , in his account of his journey from Hebron to Sinai (iii. p. 47), observes that the mountains of Tih commence at the Wady el Ain (fountain-valley), which takes its name from a fountain that waters thirty date-palms and a few small corn-fields (i.e., Ain el Kuderat , in Robinson, i. p. 280), and describes the country to the south of the small flat Wady el Kdeis ( el Kideise ), in which many tamarisks grew (i.e., no doubt a wady that comes from Kadesh, from which it derives its name), as a "most dreadful wilderness, which spreads out to an immeasurable extent in all directions, without trees, shrubs, or a single spot of green"(p. 50), although the next day he "found as an unexpected rarity another small field of barley, which might have been an acre in extent"(pp. 52, 53). Robinson (i. pp. 280ff.) also found, upon the route from Sinai to Hebron, more vegetation in the desert between the Wady el Kusaimeh and el Ain than anywhere else before throughout his entire journey; and after passing the Wady el Ain to the west of Kadesh, he "came upon a broad tract of tolerably fertile soil, capable of tillage, and apparently once tilled."Across the whole of this tract of land there were long ranges of low stone walls visible (called "el Muzeiriât," "little plantations,"by the Arabs), which had probably served at some former time as boundary walls between the cultivated fields. A little farther to the north the Wady es Serâm opens into an extended plain, which looked almost like a meadow with its bushes, grass, and small patches of wheat and barley. A few Azazimeh Arabs fed their camels and flocks here. The land all round became more open, and showed broad valleys that were capable of cultivation, and were separated by low and gradually sloping hills. The grass become more frequent in the valleys, and herbs were found upon the hills. "We heard (he says at p. 283) this morning for the first time the songs of many birds, and among them the lark.")

Constable: Num 26:1--36:13

II. Prospects of the younger generation in the land chs. 26--36

The focus of Numbers now changes from the older unbelieving generation of Israelites doomed to die in the wilderness to the younger generation that would enter the Promised Land.

"The parallels and contrasts between this narrative and the book of Ruth suggest that both texts are dealing with similar ideas. In fact, the picture of Ruth provides an excellent counterexample [sic] to that of the men of Israel in this episode. Ruth the Moabitess married an Israelite man and forsook her nation's gods to follow the Lord. For this she was given an inheritance in Israel. In this respect she is also like the daughters of Zelophehad in the next chapters of Numbers who also gained an inheritance among the men of Israel (Nu 27:1-11)."²⁴⁸

Constable: Num 33:1--36:13

B. Warning and encouragement of the younger generation chs. 33-36

God gave the final laws governing Israel's entrance into the Promised Land (33:50-36:13). However first Moses recorded at God's command this list of places from which the Israelites had set out on their journey from Egypt to Canaan.²⁷⁴ This list constitutes a memorial to the grace and faithfulness of God in thus far fulfilling His promises to the patriarchs. As a reminder of God's care of His people, it would have been a great encouragement as the Israelites looked forward to taking their final step into the land.

Constable: Num 33:50--Deu 1:1

2. Anticipation of the Promised Land 33:50-36:13

"The section breaks down into two groups of three laws each, carefully introduced by the clause and Yahweh spoke to Moses' (. . ., 33:50; 34:1, 16; 35:1, 9; cf. 36:6) and surrounded by the phrase on the plains of Moab by the Jordan at Jericho' (. . ., 33:50; 35:1; 36:13)."²⁸²

Constable: Num 34:1-15

The borders of the land 34:1-15

Moses described the border of the land from south (vv. 3-5) to west (v. 6) to north (vv. 7-9) to east (v. 12). This boundary encompassed the territory the people would divide among the nine and one-half tribes. This was not the same border promised to Abraham but was what God gave the Israelites at their entrance into the land. If they had been obedient to Him, He would have eventually enlarged their border to include the whole area promised to Abraham. Even though they disobeyed God He still enlarged their border beyond the boundaries given here later in their history though not yet to the extent promised Abraham.

". . . on any estimate and interpretation, the Canaan' that was the inheritance given to Israel was larger and more extensive than they were ever able to possess, even in David's and Solomon's time."²⁸³

Some of the sites mentioned are still unknown to archaeologists. Hamath (v. 8) was a kingdom and a city, the capital of the kingdom. This reference is probably to the kingdom since there is no biblical record that the city of Hamath ever belonged to Israel.

The land included within these boundaries was about 150 miles long and 50 miles wide, about 7,500 square miles. It was the approximate size of New Jersey. One hundred fifty miles is the distance from Dallas to Bryan, Texas. Fifty miles is the distance from West Fort Worth to East Dallas.

"God is portrayed elsewhere in the Pentateuch as one who apportions the boundaries of all the nations (Ge 10; Dt 32:8), and here he is shown doing the same for his own people."²⁸⁴

Guzik: Num 34:1-29

Numbers 34 - The Boundaries of the Land, Men Chosen to Portion the Land

A. The boundaries of the Promised Land.

1. (1-2) Introduction.

Then the LORD spoke to Moses, saying, "Command the children of Israel, and say to them: 'When you come into the land of Canaan, this is the land that shall fall to you as an inheritance; the land of Canaan to its boundaries.'"

a. This is the land that shall fall to you: God was about to describe the borders of the Promised Land to Moses and the children of Israel. Though the lands on the eastern side of the Jordan River belonged to Israel (and two and one-half tribes settled on the eastern lands), those lands were not considered to be the "Promised Land" - that is, Canaan.

b. As an inheritance: Israel was going to have to take control of the Promised Land by conquest; they would have to drive out the Canaanites to take possession. Yet, they should never consider that the land was given to them because they earned it. It was given to them by God as an inheritance. Inheritances are freely given, not earned.

2. (3-5) The southern border of the Promised Land.

Your southern border shall be from the Wilderness of Zin along the border of Edom; then your southern border shall extend eastward to the end of the Salt Sea; your border shall turn from the southern side of the Ascent of Akrabbim, continue to Zin, and be on the south of Kadesh Barnea; then it shall go on to Hazar Addar, and continue to Azmon; the border shall turn from Azmon to the Brook of Egypt, and it shall end at the Sea.

a. To the Brook of Egypt: There is some debate about the identity of the Brook of Egypt; is it the Nile river, or a smaller stream towards the south? This would determine whether or not God gave the greater Sinai region to Israel as part of the Promised Land.

3. (6) The western border of the Promised Land: The Mediterranean Sea.

As for the western border, you shall have the Great Sea for a border; this shall be your western border.

4. (7-9) The northern border of the Promised Land.

And this shall be your northern border: From the Great Sea you shall mark out your border line to Mount Hor; from Mount Hor you shall mark out your border to the entrance of Hamath; then the direction of the border shall be toward Zedad; the border shall proceed to Ziphron, and it shall end at Hazar Enan. This shall be your northern border.

5. (10-12) The eastern border of the Promised Land.

You shall mark out your eastern border from Hazar Enan to Shepham; the border shall go down from Shepham to Riblah on the east side of Ain; the border shall go down and reach to the eastern side of the Sea of Chinnereth; the border shall go down along the Jordan, and it shall end at the Salt Sea. This shall be your land with its surrounding boundaries.

6. (13-15) This is the land the nine and one-half tribes settling on the western side of the Jordan River would divide.

Then Moses commanded the children of Israel, saying: "This is the land which you shall inherit by lot, which the LORD has commanded to give to the nine tribes and to the half-tribe. For the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad according to the house of their fathers, have received their inheritance; and the half-tribe of Manasseh has received its inheritance. The two tribes and the half-tribe have received their inheritance on this side of the Jordan, across from Jericho eastward, toward the sunrise."

B. Leaders appointed to divide the land.

1. (16-17) Joshua and Eleazar appointed to divide the land.

And the LORD spoke to Moses, saying, "These are the names of the men who shall divide the land among you as an inheritance: Eleazar the priest and Joshua the son of Nun."

a. Eleazar the priest and Joshua the son of Nun: The division of the land was, in fact, a potentially divisive - even explosive - issue among the people of Israel. It was right to take the two most godly and prominent leaders of the nation to direct this essential and controversial duty.

2. (18-29) Leaders from each of the twelve tribes are appointed to help Joshua and Eleazar divide the land.

"And you shall take one leader of every tribe to divide the land for the inheritance. These are the names of the men: from the tribe of Judah, Caleb the son of Jephunneh; from the tribe of the children of Simeon, Shemuel the son of Ammihud; from the tribe of Benjamin, Elidad the son of Chislon; a leader from the tribe of the children of Dan, Bukki the son of Jogli; from the sons of Joseph: a leader from the tribe of the children of Manasseh, Hanniel the son of Ephod, and a leader from the tribe of the children of Ephraim, Kemuel the son of Shiphtan; a leader from the tribe of the children of Zebulun, Elizaphan the son of Parnach; a leader from the tribe of the children of Issachar, Paltiel the son of Azzan; a leader from the tribe of the children of Asher, Ahihud the son of Shelomi; and a leader from the tribe of the children of Naphtali, Pedahel the son of Ammihud." These are the ones the LORD commanded to divide the inheritance among the children of Israel in the land of Canaan.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 34 (Chapter Introduction)

Overview

Num 34:1, The borders of the land; Num 34:16, The names of the men who shall divide the land.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 34 (Chapter Introduction)

CHAPTER 34

God describes the borders of Canaan, Num 34:1-15 ; and names those who should divide the same among the children of Israel, Num 34:16-29 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 34 (Chapter Introduction)

(Num 34:1-15) The bounds of the promised land.

(Num 34:16-29) Those appointed to divide the land.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 34 (Chapter Introduction)

In this chapter God directs Moses, and he is to direct Israel, I. Concerning the bounds and borders of the land of Canaan (Num 34:1-15). II. Concerning the division and distribution of it to the tribes of Israel (Num 34:16, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 34 (Chapter Introduction)

INTRODUCTION TO NUMBERS 34

In this chapter the bounds and borders of the land Canaan are described, according to the direction of the Lord to Moses, Num 34:1, the south border, Num 34:3, the western border, Num 34:6, the north border, Num 34:7, the east border, Num 34:10, which is ordered to be divided by lot to the nine tribes and a half, two tribes and a half having received their inheritance on the other side Jordan, Num 34:13, and the persons are nominated to divide the land, Eleazar and Joshua, with one prince out of every tribe, and who are mentioned by name, Num 34:16.