Numbers Chapter 34
The Boundaries of the Land, Men Chosen to Portion the Land
A. The Boundaries of the Promised Land
(Numbers 34:1–2) Introduction.
Then the Lord spoke to Moses, saying, “Command the children of Israel, and say to them, When ye come into the land of Canaan; (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts thereof:)
The Lord gave Moses direct instruction regarding the borders of the Promised Land that Israel would inherit. The command emphasizes that Canaan, not the territories east of the Jordan, constituted the true inheritance promised to Abraham’s descendants. Although the tribes of Reuben, Gad, and half of Manasseh had already claimed territory east of the Jordan, those lands were not counted as part of the inheritance of Canaan itself. The term “this is the land that shall fall unto you” conveys divine appointment. Israel did not stumble upon this land by coincidence or through political negotiation. It was God’s sovereign decree that determined their borders.
The land was given as an inheritance, not as a reward for righteousness or conquest. Though Israel would have to fight for it, their warfare was a means of claiming what God had already bestowed. Just as salvation is by grace through faith, their land inheritance was by divine gift, not by merit. This concept underlined that their identity as God’s people rested upon His covenant promises, not their achievements.
(Numbers 34:3–5) The southern border of the Promised Land.
Your south quarter shall be from the wilderness of Zin along by the coast of Edom, and your south border shall be the outmost coast of the salt sea eastward: and your border shall turn from the south to the ascent of Akrabbim, and pass on to Zin: and the going forth thereof shall be from the south to Kadeshbarnea, and shall go on to Hazaraddar, and pass on to Azmon: and the border shall fetch a compass from Azmon unto the river of Egypt, and the goings out of it shall be at the sea.
The southern boundary of the land stretched from the Wilderness of Zin, bordering Edom, extending eastward to the southern tip of the Salt Sea (the Dead Sea). From there, the line turned southward toward the ascent of Akrabbim, passed near Kadesh-barnea, and reached Azmon before turning west to meet “the river of Egypt,” where it finally met the Mediterranean Sea.
The “river of Egypt” (or “Brook of Egypt”) has been the subject of long-standing debate. Some believe it refers to the Nile River, which would push the southern border deep into Egypt’s territory, encompassing the entire Sinai Peninsula. Others interpret it as the Wadi el-Arish, a smaller seasonal stream that lies on the northeastern edge of the Sinai. While the latter is more geographically reasonable, the broader promise made to Abraham in Genesis 15:18 extended “from the river of Egypt unto the great river, the river Euphrates.” This greater boundary reflects the ultimate, millennial extent of Israel’s possession under the reign of Christ, when the Abrahamic Covenant is fulfilled in its entirety.
(Numbers 34:6) The western border of the Promised Land: The Mediterranean Sea.
And as for the western border, ye shall even have the great sea for a border: this shall be your west border.
The western boundary was unmistakable, defined by the Mediterranean Sea—called “the Great Sea.” This natural frontier was a clear, immovable line marking the western edge of Israel’s inheritance. The Great Sea symbolized both stability and the outer limit of their western reach. It served as a reminder that while God’s blessings were vast, they were also defined and ordered according to His will. Boundaries in Scripture often convey both blessing and responsibility. Israel was to appreciate the extent of God’s provision without coveting beyond what was given.
(Numbers 34:7–9) The northern border of the Promised Land.
And this shall be your north border: from the great sea ye shall point out for you mount Hor: from mount Hor ye shall point out your border unto the entrance of Hamath; and the goings forth of the border shall be to Zedad: and the border shall go on to Ziphron, and the goings out of it shall be at Hazar enan: this shall be your north border.
The northern border extended from the Great Sea eastward to Mount Hor (not the same Mount Hor where Aaron died), continuing to the entrance of Hamath, through Zedad, to Ziphron, and ending at Hazar Enan. This line roughly marked the northernmost reach of ancient Israel, including portions of what is today southern Lebanon and western Syria. The mention of Hamath is significant, as it was a key city in the ancient Near East and a traditional reference point for northern Canaan.
This detailed mapping demonstrated that God’s covenant promises were specific, not vague or allegorical. The Promised Land was a real, geographical inheritance with defined borders. These physical boundaries underscore the literal nature of God’s covenant with Abraham, Isaac, and Jacob—a promise that finds its complete fulfillment in the future Messianic Kingdom, when Israel will finally possess the land “from sea to sea” as foretold in Scripture (Psalm 72:8).
(Numbers 34:10–12) The eastern border of the Promised Land.
And ye shall point out your east border from Hazar enan to Shepham: and the coast shall go down from Shepham to Riblah, on the east side of Ain; and the border shall descend, and shall reach unto the side of the sea of Chinnereth eastward: and the border shall go down to Jordan, and the goings out of it shall be at the salt sea: this shall be your land with the coasts thereof round about.
The eastern boundary of the land began at Hazar Enan in the north and extended southward through Shepham and Riblah, descending to the eastern side of the Sea of Chinnereth, also known as the Sea of Galilee. From there, it followed the Jordan River southward until it reached the Salt Sea, or the Dead Sea. These natural features formed a clear and easily recognizable border for Israel’s inheritance.
This boundary was significant because it enclosed the heartland of Canaan, separating it from the territories east of the Jordan that had already been granted to the tribes of Reuben, Gad, and half of Manasseh. The description of the borders demonstrates that God’s promises were specific and literal. The Promised Land was not symbolic or figurative; it was an actual territory with well-defined geographical markers. Each direction—south, west, north, and east—had been carefully delineated by God, showing that He had determined their inheritance in full detail.
The eastern border also carried symbolic weight. The Jordan River, which marked the transition from wilderness wandering into the land of promise, represented the line between unbelief and faith, between the wandering life and the life of inheritance. Crossing the Jordan became a symbol of entering into the fullness of God’s promises, not through human effort, but through obedience and trust in His Word.
(Numbers 34:13–15) The land for the nine and one-half tribes on the western side of the Jordan River.
And Moses commanded the children of Israel, saying, This is the land which ye shall inherit by lot, which the Lord commanded to give unto the nine tribes, and to the half tribe: 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 have received their inheritance: The two tribes and the half tribe have received their inheritance on this side Jordan near Jericho eastward, toward the sunrising.
Moses made a formal declaration concerning the division of the land. The nine and one-half tribes would receive their inheritance within the boundaries of Canaan, west of the Jordan River. The division would be determined “by lot,” meaning it would be distributed under divine direction, not through personal ambition or tribal negotiation. Casting lots ensured that the inheritance was appointed by God’s providence, not by human politics or strength.
The tribes of Reuben, Gad, and the half-tribe of Manasseh had already received their allotment on the east side of the Jordan. They had chosen to settle there because the land was suitable for their large herds of cattle. Although their choice was granted, it was outside the primary boundaries of the Promised Land as defined by God. This decision foreshadowed future vulnerabilities, as those eastern tribes would later be among the first to fall when Israel’s enemies invaded from the east.
The phrase “toward the sunrising” emphasizes the clear distinction between the two sides of the Jordan. The eastern tribes would look westward toward the land of promise, and though they were part of the nation, their inheritance lay outside the central scope of God’s covenantal land. The remaining nine and one-half tribes were to inherit the heart of Canaan—the land specifically promised to Abraham, Isaac, and Jacob.
This passage highlights that the Promised Land was not merely about possession but about divine appointment. Every border and every allotment reflected God’s sovereignty. Israel’s inheritance was not earned, nor was it arbitrary; it was a fulfillment of God’s covenantal word. The lot cast in Israel was not random chance, for “the whole disposing thereof is of the Lord” (Proverbs 16:33).
B. Leaders Appointed to Divide the Land
(Numbers 34:16–17) Joshua and Eleazar appointed to divide the land.
And the Lord spake unto Moses, saying, These are the names of the men which shall divide the land unto you: Eleazar the priest, and Joshua the son of Nun.
The Lord personally appointed Eleazar the priest and Joshua the son of Nun to oversee the division of the Promised Land. This appointment was of great importance because dividing the inheritance among the tribes could easily have led to jealousy and strife. Territorial disputes have often caused conflict among nations, and this potential existed even among God’s chosen people. Therefore, the Lord chose two men of proven faithfulness and integrity to oversee the process.
Eleazar, the son of Aaron, represented the priesthood and the spiritual authority of God’s law. Joshua, the successor of Moses, represented civil and military leadership. Together, they symbolized the unity of sacred and practical leadership under divine direction. Their appointment ensured that the division of the land would be handled according to God’s will, not human ambition.
It is noteworthy that the Lord Himself designated the men who would perform this duty. This prevented accusations of bias and maintained order in a process that could have caused serious contention. Joshua had already proven himself faithful as one of the two spies who trusted in God’s promise forty years earlier. Eleazar, as the high priest, was the spiritual guide of the nation, bearing the Urim and Thummim to discern God’s will. Their joint authority provided both divine legitimacy and national stability.
(Numbers 34:18–29) Leaders from each of the twelve tribes appointed to assist Joshua and Eleazar.
And ye shall take one prince of every tribe, to divide the land by inheritance. And the names of the men are these: Of the tribe of Judah, Caleb the son of Jephunneh. And of the tribe of the children of Simeon, Shemuel the son of Ammihud. Of the tribe of Benjamin, Elidad the son of Chislon. And the prince of the tribe of the children of Dan, Bukki the son of Jogli. The prince of the children of Joseph, for the tribe of the children of Manasseh, Hanniel the son of Ephod. And the prince of the tribe of the children of Ephraim, Kemuel the son of Shiphtan. And the prince of the tribe of the children of Zebulun, Elizaphan the son of Parnach. And the prince of the tribe of the children of Issachar, Paltiel the son of Azzan. And the prince of the tribe of the children of Asher, Ahihud the son of Shelomi. And the prince of the tribe of the children of Naphtali, Pedahel the son of Ammihud. These are they whom the Lord commanded to divide the inheritance unto the children of Israel in the land of Canaan.
To aid Joshua and Eleazar in this monumental task, one leader from each of the nine and one-half tribes was appointed. This ensured that each tribe had representation and a voice in the process. These men were not chosen by Moses or Joshua but appointed directly by God, affirming divine oversight and impartiality.
Among these leaders, Caleb the son of Jephunneh stands out. He, alongside Joshua, had remained faithful to the Lord when the other spies brought back a fearful report. Caleb’s inclusion was a mark of honor and divine vindication for his steadfast faith. His presence among the appointed leaders symbolized perseverance rewarded by inheritance, as he would later personally receive Hebron as his portion (Joshua 14:13–14).
Each of the other names, though less known, represented the heads of their tribes—trusted men of character and authority within their own families. The diversity of these tribal representatives ensured a fair and transparent division of the land. God’s command that they assist in the allotment demonstrates His commitment to order, equity, and participation within His covenant community.
The statement, “These are they whom the Lord commanded to divide the inheritance,” emphasizes again that the process was not political but sacred. Every allotment of territory reflected the will of God. The Promised Land was His possession to distribute as He saw fit. Israel’s role was to obey and receive.
This entire procedure exemplified a divine principle: God appoints righteous leaders to execute His purposes, and He expects His people to respect their God-given authority. The care and structure of this assignment demonstrate that God is not a God of confusion, but of order (1 Corinthians 14:33). The division of the land would be carried out under the supervision of those whom God Himself had raised up—spiritual, faithful, and just men.
