Ezekiel 47:13

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(13) According to the twelve tribes of Israel.—In the ideal land of the restoration, not Judah and Benjamin only, but all the twelve tribes are to have their portions. Yet Levi is otherwise provided for in the “oblation,” and therefore Joseph, in accordance with Genesis 48:5; Genesis 48:22, and with the whole history of the nation, is to have two portions. The Hebrew is simply “Joseph portions” in the plural, but that these portions were to be two and no more was a matter of course, not needing to be specified.

Benson Commentary

Ezekiel 47:13. This shall be the border, &c. — The borders described in the following part of this chapter shall be the limits or boundaries of your country; whereby ye shall inherit the land according to the twelve tribes of Israel — By the several captivities both of Israel and Judah, the several limits or borders, belonging to the inheritance of each tribe, were obliterated and forgotten; whereupon a new boundary and division are here made of the holy land. “The allotment of the land,” says Grotius, “made here, and in the next chapter, would have taken place, had the ten tribes in general, as well as Judah and Benjamin, turned themselves to the worship of the true God: for if so, they, as well as Judah and Benjamin, would have obtained a restoration. But only some part of them returned with Judah and Benjamin, with whom they settled in common in the land of Judea.” This may, perhaps, be the literal sense of the following part of the prophecy; but, without question, a mystical sense is implied under this literal description, as well as in all the preceding parts of the vision. Joseph shall have two portions — Upon Reuben’s forfeiting his birthright, the double portion, belonging to the firstborn, accrued to Joseph and his two sons, Manasseh and Ephraim, according to Jacob’s own appointment.

Matthew Henry's Concise Commentary

47:1-23 These waters signify the gospel of Christ, which went forth from Jerusalem, and spread into the countries about; also the gifts and powers of the Holy Ghost which accompanied it, by virtue of which is spread far, and produced blessed effects. Christ is the Temple; and he is the Door; from him the living waters flow, out of his pierced side. They are increasing waters. Observe the progress of the gospel in the world, and the process of the work of grace in the heart; attend the motions of the blessed Spirit under Divine guidance. If we search into the things of God, we find some things plain and easy to be understood, as the waters that were but to the ankles; others more difficult, which require a deeper search, as the waters to the knees, or the loins; and some quite beyond our reach, which we cannot penetrate; but must, as St. Paul did, adore the depth, Ro 11. It is wisdom to begin with that which is most easy, before we proceed to that which is dark and hard to be understood. The promises of the sacred word, and the privileges of believers, as shed abroad in their souls by the quickening Spirit, abound where the gospel is preached; they nourish and delight the souls of men; they never fade nor wither, nor are exhausted. Even the leaves serve as medicines to the soul: the warnings and reproofs of the word, though less pleasant than Divine consolations, tend to heal the diseases of the soul. All who believe in Christ, and are united to him by his sanctifying Spirit, will share the privileges of Israelites. There is room in the church, and in heaven, for all who seek the blessings of that new covenant of which Christ is Mediator.

Barnes' Notes on the Bible

The ideal reallotment of the land to the twelve tribes of Israel is found in Ezekiel 47:13-48:14.

The special mention of Joseph's portions was in order to express that the twelve portions were to be exclusive of Levi's land, which was to be provided out of the "oblation."

Jamieson-Fausset-Brown Bible Commentary

13. The redivision of the land: the boundaries. The latter are substantially the same as those given by Moses in Nu 34:1-29; they here begin with the north, but in Numbers they begin with the south (Nu 34:3). It is only Canaan proper, exclusive of the possession of the two and a half tribes beyond Jordan, that is here divided.

Joseph … two portions—according to the original promise of Jacob (Ge 48:5, 22). Joseph's sons were given the birthright forfeited by Reuben, the first-born (1Ch 5:1). Therefore the former is here put first. His two sons having distinct portions make up the whole number twelve portions, as he had just before specified "twelve tribes of Israel"; for Levi had no separate inheritance, so that he is not reckoned in the twelve.

Matthew Poole's Commentary

The border; the utmost bounds of the whole land.

Shall inherit; that is, shall divide for inheritance to the tribes of Israel.

According to the twelve tribes: as it was at first divided into twelve portions, so now again.

Joseph; that is, the two sons of Joseph, Ephraim and Manasseh, and this pursuant of their adoption by Jacob, as well as in fulfilling the will of Jacob, who gave Joseph a double share.

Gill's Exposition of the Entire Bible

Thus saith the Lord God, this shall be the border,.... Of the land of Israel, as described in the following verses; which being different from, and much larger, and more extensive, than it was in the times of Moses or Joshua, or than it was either before or after the captivity in Babylon, shows that this must be understood either of the land of Canaan, as it will be when possessed and inhabited by the Jews, upon their conversion in the latter day; or rather of the church of Christ, which is far greater than it was under the former dispensation; and especially it will be still more extensive hereafter, when Christ's kingdom will be from sea to sea, and his dominion from the river to the ends of the earth; and from the rising of the sun to the setting of the same, his name shall be great among the Gentiles. This subject is reassumed from Ezekiel 45:1 after the insertion of various things of moment and importance there, a reserve upon the division of the land is made of a holy portion of it, for the sanctuary; for the priests, the ministers of it; for the Levites, the ministers of the house; and for a possession of the city, and of the prince; and the rest to be given to the house of Israel, the boundaries of which, are here fixed:

whereby ye shall inherit the land, according to the twelve tribes of Israel; by which are meant, not literal Israel, or according to the flesh, these being not all Israel, or the children of God, and so not heirs, and shall not inherit; but spiritual Israel, or the special people of God, that shall dwell in the church, and enjoy all the privileges of it; these are the sealed ones of all the tribes of Israel, an equal number out of each tribe; see Revelation 7:4. Joseph shall have two "portions" for his two sons, Ephraim and Manasseh, and in virtue of the birthright which fell to him on the forfeiture of it by Reuben; he was an eminent type of Christ, with whom the saints are joint heirs; and who has two portions, one for himself as Mediator, and another for them.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. The tribe of Joseph, being composed of two great families, shall have “portions,” i.e. two lots (perhaps dual should be read). There still remained twelve tribes, therefore, even when Levi was provided for by the sacred Terumah or oblation.

13–21. The boundaries of the new holy land

On the east the boundary shall be the Jordan from Hazar Enon on the north to the salt sea on the south, for in the time of restitution the promised land shall be confined to Palestine west of the Jordan, according to the oath sworn by God unto the fathers (Genesis 12:7; Genesis 13:15; Genesis 17:8; Genesis 28:13). On the west the boundary shall be the Mediterranean sea. The boundaries on the N. and S. are particularly defined, the towns being mentioned by which they run, but the places named are mostly unknown. The boundaries are in the main the same as those laid down in Numbers 34.

Pulpit Commentary

Verses 13-23. - The boundaries of the land, and the manner of its division. Verse 13. - Thus saith the Lord. The usual formula introducing a new Divine enactment (comp. Ezekiel 43:18; Ezekiel 44:9; Ezekiel 45:9, 18; Ezekiel 46:1, 16). This. גֵה is obviously a copyist's error for זֶה, which the LXX., the Vulgate, and the Targum have substituted for it; the change seems demanded by the complete untranslatability of גֵה, and by the fact that וְזֶה גְּבוּל recurs in ver. 15. The border, whereby ye shall inherit the land; or, divide the land for inheritance (Revised Version). The term גְּבוּל, applied in Ezekiel 43:13, 17 to the border of the altar here signifies the boundary or limit of the land. (For the verb, comp. Numbers 32:18; Numbers 34:13; Isaiah 14:2.) According to the twelve tribes. This presupposed that at least representatives of the twelve tribes would return from exile; but it is doubtful if this can be proved from Scripture to have taken place, which once more shows that a literal interpretation of this temple-vision cannot be consistently carried through. Smend observes that the word commonly employed in the priest-cede to denote "tribes" is מַטּות (Numbers 26:55; Numbers 30:1; Numbers 31:4; Numbers 33:54; Joshua 14:1; Joshua 21:1; Joshua 22:14), which is never used by Ezekiel, who habitually selects, as here, the term שְׁבָטִים (Ezekiel 37:19; Ezekiel 45:8; Ezekiel 48:1), which also was not unknown to the priest-cede (Exodus 39:14; Numbers 18:2; Joshua 13:29; Joshua 21:16; Joshua 22:9, 10, 11, 13). That is to say, if the priest-cede existed before Ezekiel, he had the choice of both terms, and selected shebhet; whereas if Ezekiel existed before the priest-cede, and prepared the way for it, the author of the latter rejected Ezekiel's word shebhet, and adopted another perfectly unknown to the prophet. This fact appears to point to a dependence of Ezekiel on the priest-cede rather than of the priest-cede on Ezekiel. Joseph shall have two portions; rather, Joseph portions, as חֲבָלִים is not dual. Yet that two were intended is undoubted (see Genesis 48:22; Joshua 17:14, 17). Ezekiel 47:13

Keil and Delitzsch Biblical Commentary on the Old Testament

Boundaries of the Land to be Divided among the Tribes of Israel.

Ezekiel 47:13. Thus saith the Lord Jehovah, This is the boundary according to which ye shall divide the land among you for an inheritance, for Joseph portions. Ezekiel 47:14. And ye shall receive it for an inheritance, one as well as another, because I lifted up my hand to give it to your fathers; and thus shall this land fall to you for an inheritance. Ezekiel 47:15. And this is the boundary of the land: toward the north side, from the great sea onwards by the way to Chetlon, in the direction of Zedad; Ezekiel 47:16. Hamath, Berotah, Sibraim, which is between the boundary of Damascus and the boundary of Hamath, the central Hazer, which is on the boundary of Haruan. Ezekiel 47:17. And the boundary from the sea shall be Hazar-Enon, the boundary town of Damascus; and as for the north northwards, Hamath is the boundary. This, the north side. Ezekiel 47:18. And the east side between Hauran and Damascus and Gilead and the land of Israel, shall be the Jordan; from the boundary to the eastern sea ye shall measure. This, the east side. Ezekiel 47:19. And the south side toward the south; from Tamar to the water of strife, Kadesh, along the brook to the great sea. This, the south side toward the south. Ezekiel 47:20. And the west side; the great sea from the boundary to Hamath. This, the west side. Ezekiel 47:21. This land shall ye divide among you according to the tribes of Israel. Ezekiel 47:22. And it shall come to pass, ye shall divide it by lot among yourselves for an inheritance, and among the foreigners who dwell in the midst of you, who have begotten sons in the midst of you; they shall be to you like natives born among the sons of Israel; they shall cast lots with you for an inheritance among the tribes of Israel. Ezekiel 47:23. And it shall come to pass, in the tribe in which the foreigner dwells, there shall ye give him his inheritance, is the saying of the Lord Jehovah.

The fixing of the boundary of the land which Israel was to divide in future according to its twelve tribes is commenced (Ezekiel 47:13 and Ezekiel 47:14) and concluded (Ezekiel 47:22 and Ezekiel 47:23) with certain general statements concerning the distribution. The introductory statements are attached to the heading "this is the boundary," which is therefore repeated in Ezekiel 47:15. גּה is evidently a copyist's error for זה, which is adopted by all the older translators, contained in some Codd., and demanded by וזה in Ezekiel 47:15. גּבוּל stands here for the whole of the boundary of the land to be distributed; and אשׁר which follows is an accusative, "according to which." - "According to the twelve tribes," - for all Israel is to return and dwell as one people of God under one prince in its own land (Ezekiel 36:24., Ezekiel 37:21.). But the division among the twelve tribes is more precisely defined immediately afterwards by the clause abruptly appended, "Joseph portions," i.e., two portions for Joseph. There can be no doubt that this is the meaning of the words in accordance with Genesis 48:22 and Joshua 17:14, Joshua 17:17. Hence the notice-like form of the expression, which should not be obliterated by pointing חבלים as a dual, חבלים. If the land was to be divided by lot according to twelve tribes, and the tribe of Levi was to receive its portion from the terumah which was set apart, Joseph must necessarily receive two hereditary portions for his sons Ephraim and Manasseh, in accordance with the appointment of the patriarch in Genesis 48:22. The commencement of Ezekiel 47:14 is not at variance with this, as Hitzig imagines; for the words, "ye shall receive it for an inheritance, one as another," simply affirm, that of the twelve tribes reckoned by Israel in relation to the נחלה, all were to receive equal shares, the one as much as the other. As the reason for this command to divide the land, allusion is made to the oath with which God promised to give this land to the fathers (cf. Ezekiel 20:28).

The definition of the boundaries commences with Ezekiel 47:15. In form it differs in many points from Numbers 34:1-5, but in actual fact it is in harmony with the Mosaic definition. In Numbers 34 the description commences with the southern boundary, then proceeds to the western and northern boundaries, and closes with the eastern. In Ezekiel it commences with the northern boundary and proceeds to the east, the south, and the west. This difference may be explained in a very simple manner, from the fact that the Israelites in the time of Moses came from Egypt i.e., marching from the south, and stood by the south-eastern boundary of the land, whereas at this time they were carried away into the northern lands Assyria and Babylon, and were regarded as returning thence. Again, in Ezekiel the boundaries are described much more briefly than in Numbers 34, the northern boundary alone being somewhat more circumstantially described. The course which it takes is represented in a general manner in Ezekiel 47:15 as running from the great sea, i.e., the Mediterranean, by the way to Chetlon, in the direction toward Zedad. In Ezekiel 47:16 and Ezekiel 47:17 there follow the places which formed the boundary. The starting-point on the Mediterranean Sea can only be approximately determined, as the places mentioned, Chetlon and Zedad, are still unknown. Not only Chetlon, but Zedad also, has not yet been discovered. The city of Sadad (Sudud), to the east of the road leading from Damascus to Hums (Emesa), which Robinson and Wetzstein suppose to be the same, lies much too far toward the east to be used in defining the boundary either here or in Numbers 34:8 (see the comm. on Numbers 34:8). Among the names enumerated in Ezekiel 47:16, חמת is not the city of Hamah on the Orontes, which lay much too far to the north, but the kingdom of Hamath, the southern boundary of which formed the northern boundary of Canaan, though it cannot be given with exactness. Berothah is probably identical with Berothai in 2 Samuel 8:8, a city of the king of Zobah; but the situation of it is still unknown. Sibraim may perhaps be identical with Ziphron in Numbers 34:9, which has also not yet been discovered, and is not to be sought for in the ruins of Zifran, to the north-east of Damascus, near the road to Palmyra; for that place could not form the boundary of Damascus and Hamath. The situation of the "central Hazer" has also not yet been determined. Hauran, on the boundary of which it stood, is used here in a more comprehensive sense that ̓Αυρανῖτις in Josephus and other Greek authors, and includes the later Auranitis, together with Gaulanitis (Golan) and Batanaea (Bashan), and probably also Ituraea, as only Damascus and Gilead are named in Ezekiel 47:18 in addition to Hauran, on the east side of the Jordan; so that the whole tract of land between the territory of Damascus and the country of Gilead is embraced by the name Hauran. חורן, Arab. Hawrân, is derived from the number of caves (חור, חוּר) in that district, to which Wetzstein (Reiseber. p. 92) indeed raises the objection that with the exception of the eastern and south-eastern Hauran, where no doubt most of the volcanic hills have been perforated by troglodytes, the dwellings in caves are by no means common in that region. But the name may have originated in this eastern district, and possibly have included even that portion of Gilead which was situated to the north of the Jabbok, namely, Erbed and Sut, the true cave-country. For further remarks concerning these districts, see the comm. on Deuteronomy 3:4 and Deuteronomy 3:10. The statement in Ezekiel 47:17, "the boundary from the sea shall be Hazar-Enon, the boundary of Damascus," cannot have any other meaning than that the northern boundary, which started from the Mediterranean Sea, stretched as far as Hazar-Enon, the frontier city of Damascus, or that Hazar-Enon formed the terminal point on the east, toward the boundary of Damascus, for the northern boundary proceeding from the sea. חצר עינון or חצר עינן (Numbers 34:9), i.e., spring-court, we have endeavoured to identify in the comm. on Numbers 34:3 with the spring Lebweh, which lies in the Beka at the watershed between the Orontes and the Leontes; and the designation "the boundary of Damascus" suits the situation very well. Ezekiel 47:17 has been aptly explained by Hitzig thus, in accordance with the literal meaning of the words, "and as for the north north-wards, Hamath is the boundary," which he further elucidates by observing that צפונה is intended as a supplementary note to the boundary line from west to east, which is indicated just before. ואת פּאת צפון is a concluding formula: "this, the north side." But ואת (here and Ezekiel 47:18 and Ezekiel 47:19) is not to be altered into זאת after Ezekiel 47:20 and the Syriac version, as Hitzig supposes, but to be explained, as Ezekiel 47:18 clearly shows, on the supposition that Ezekiel had תּמודּוּ, "ye shall measure," floating before his mind, to which 'ואת פ, "and that the northern boundary," would form a correct logical sequel.

The eastern boundary is defined in v. 18 in the same manner as in Numbers 34:10-12, except that in the latter it is more minutely described above the Lake of Gennesaret by the mention of several localities, whereas Ezekiel only names the Jordan as the boundary. - פּאת , with supplementary remarks, is not to be taken as the predicate to the subject היּרדּן, as Hitzig has correctly observed; for the meaning of פּאה does not allow of this. The explanation is rather this: as for the east side, between Hauran, etc. and the land of Israel, is the Jordan. Hauran, Damascus, and Gilead lie on the east side of the Jordan, the land of Israel on the west side. The striking circumstance that Ezekiel commences with Hauran, which lay in the middle between Damascus and Gilead, - Hauran, Damascus, and Gilead, instead of Damascus, Hauran, and Gilead, - may probably be explained from the fact that the Jordan, which he names as the boundary, for the sake of brevity, did not extend so far upwards as to the territory of Damascus, but simply formed the boundary of the land of Israel between Hauran and Gilead. מגּבוּל points back to the northern boundary already mentioned. From this boundary, the eastern terminal point of which was Hazar-Enon, they are to measure to the eastern sea, i.e., to the Dead Sea.

Ezekiel 47:19. The southern boundary toward the south is to proceed from Tamar to the water of strife, Kadesh, (and thence) along the brook to the great (i.e., Mediterranean) sea. Tamar, a different place from Hazazon-tamar, called Engedi in Ezekiel 47:10 (cf. 2 Chronicles 20:2), is supposed to be the Thamara (Θαμαρά),

(Note: The statement runs thus: λέγεται δέ τις Θαμαρά κώμη διεστώσα Μάψις ἡμέρας ὁδόν, ἀπιόντων ἀπὸ Χεβρὼν εἰς Αἰλάμ, ἥτις νῦν φρούριόν ἐστι τῶν στρατιωτῶν. In Jerome: est et aliud castellum, unius diei itinere a Mampsis oppido separatum, pergentibus Ailiam de Chebron, ubi nunc romanum praesidium positum est. But on account of the Μάψις (Mampsis), which is evidently a corruption, the passage is obscure. Robinson's conjecture concerning Thamara is founded upon the assumption that the reading should be Μάλις, and that this is the Malatha mentioned by later writers as the station of a Roman cohort.)

which was a day's journey on the road from Hebron to Aelam (Aelath, Deuteronomy 2:8; 1 Kings 9:26), according to Eusebius in the Onomast. ed. Lars. p. 68, and had a Roman garrison; and Robinson (Pal. III pp. 178 and 186ff.) accordingly conjectures that it is to be found in the ruins of Kurnub, which lie six hours' journey to the south of Milh, toward the pass of es-Sufh. But this conjecture is bound up with various assumptions of a very questionable character, and the situation of Hurnub hardly suits the Tamar of our passage, which should be sought, not to the west of the southern point of the Dead Sea, but, according to the southern boundary of Canaan as drawn in Numbers 34:3-5, to the south of the Dead Sea. The waters of strife of Kadesh (Numbers 20:1-13), in the desert of Zin, were near Kadesh-barnea, which was in the neighbourhood of the spring Ain Kades, discovered by Rowland to the south of Bir-Seba and Khalasa by the fore-courts of Jebel Helal, i.e., at the north-west corner of the mountain land of the Azazimeh (see the comm. on Numbers 10:12; Numbers 12:16, and Numbers 20:16). Instead of מריבות we have the singular מריבת in Ezekiel 48:28, as in Numbers 27:14 and Deuteronomy 32:51. נחלה is to be pointed נחלה, from נחל with ה loc.; and the reference is to the brook of Egypt; the great wady el-Arish ( ̔Ρινοκορουρα), along which the southern boundary of Canaan ran from Kadesh to the Mediterranean Sea (see the comm. on Ezekiel 34:5). - Ezekiel 47:20. The Mediterranean Sea formed the western boundary. מגּבוּל, i.e., from the southern boundary mentioned in Ezekiel 47:19 till opposite (עד) to the coming to Hamath, i.e., till opposite to the point at which one enters the territory of Hamath (Hitzig), i.e., the spot mentioned in Ezekiel 47:20 (? 17) as the commencement of the northern boundary in the neighbourhood of the promontory of esh-Shkah between Byblus (Gebal) and Tripolis. - Ezekiel 47:21. This land they are to divide among them according to their tribes. With this remark, which points back to Ezekiel 47:13, the definition of the boundaries is brought to a close. There is simply added in Ezekiel 47:22 and Ezekiel 47:23 a further regulation concerning the foreigners living in Israel. The law of Moses had already repeatedly urged upon the Israelites affectionate treatment of them, and in Leviticus 19:34 the command is given to treat them like natives in this respect, and to love them. But the full right of citizenship was not thereby conceded to them, so that they could also acquire property in land. The land was given to the Israelites alone for an hereditary possession. Foreigners could only be incorporated into the congregation of Israel under the limitations laid down in Deuteronomy 23:2-9, by the reception of circumcision. But in the future distribution of the land, on the contrary, the גּרים were to receive hereditary property like native-born Israelites; and in this respect no difference was to exist between the members of the people of God born of Abraham's seed and those born of the heathen. At the same time, this right was not to be conferred upon every foreigner who might be only temporarily living in Israel, but to those alone who should beget sons in the midst of Israel, i.e., settle permanently in the holy land. The Kal יפּלוּ is not to be altered into the Hiphil תּפּילוּ, as Hitzig proposes, but is used in the sense of receiving by lot, derived from the Hiphil signification, "to apportion by lot."