GOD'S WORD® Translation (©1995)
Foreign residents will receive their share of the inheritance with the people of the tribe among whom they are living, declares the Almighty LORD.

King James Bible
And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.

Douay-Rheims Bible
And in what tribe soever the stranger shall be, there shall you give him possession, saith the Lord God.

Darby Bible Translation
And it shall come to pass that in the tribe in which the stranger sojourneth, there shall ye give him his inheritance, saith the Lord Jehovah.

English Revised Version
And it shall come to pass, that in what tribe the stranger sojourneth; there shall ye give him his inheritance, saith the Lord GOD.

Webster's Bible Translation
And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.

World English Bible
It shall happen, that in what tribe the stranger lives, there you shall give him his inheritance, says the Lord Yahweh.

Young's Literal Translation
And it hath come to pass, in the tribe with which the sojourner sojourneth, there ye give his inheritance -- an affirmation of the Lord Jehovah.

Cross References

Deuteronomy 10:19 "So show your love for the alien, for you were aliens in the land of Egypt.

Ezekiel 47:22 "You shall divide it by lot for an inheritance among yourselves and among the aliens who stay in your midst, who bring forth sons in your midst. And they shall be to you as the native-born among the sons of Israel; they shall be allotted an inheritance with you among the tribes of Israel.

Ezekiel 48:1 "Now these are the names of the tribes: from the northern extremity, beside the way of Hethlon to Lebo-hamath, as far as Hazar-enan at the border of Damascus, toward the north beside Hamath, running from east to west, Dan, one portion.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 13-23

We are now to pass from the affairs of the sanctuary to those of the state, from the city to the country. 1. The Land of Canaan is here secured to them for an inheritance (v. 14): I lifted up my hand to give it unto your fathers, that is, promised it upon oath to them and their posterity. Though the possession had been a great while discontinued, yet God had not forgotten his oath which he swore to their fathers. Though God's providences may for a time seem to contradict his promises, yet the promise will certainly take place at last, for God will be ever mindful of his covenant. I lifted up my hand to give it, and therefore it shall without fail fall to you for an inheritance. Thus the heavenly Canaan is sure to all the seed, because it is what God, who cannot lie, has promised. 2. It is here circumscribed, and the bounds and limits of it are fixed, which they must not pass over to encroach upon their neighbours and which their neighbours shall not break through to encroach upon them. We had such a draught of the borders of Canaan when Joshua was to put the people in possession of it, Num. 34:1, etc. That begins with the salt sea in the south, goes round and ends there. This begins with Hamath about Damascus in the north, and so goes round and ends there, v. 20. Note, It is God that appoints the bounds of our habitation; and his Israel shall always have cause to say that the lines have fallen to them in pleasant places. The lake of Sodom is here called the east sea, for it, being healed by the waters of the sanctuary, it is no more to be called a salt sea, as it was in Numbers. 3. It is here ordered to be divided among the tribes of Israel, reckoning Joseph for two tribes, to make up the number of twelve, when Levi was taken out to attend the sanctuary, and had his lot adjoining to that (v. 13, 21): You shall inherit it, one as well as another, v. 14. The tribes shall have an equal share, one as much as another. As the tribes returned out of Babylon, this seems unequal, because some tribes were much more numerous than the other, and indeed the most were of Judah and Benjamin and very few of the other ten tribes; but as the twelve tribes stand, in type and vision, for the gospel-church, the Israel of God, it was very equal, because we find in another vision an equal number of each of the twelve tribes sealed for the living God, just 12,000 of each, Rev. 7:5, etc. And to those sealed ones these allotments did belong. It intimates likewise that all the subjects of Christ's kingdom have obtained like precious faith. Male and female, Jew and Gentile, bond and free, are all alike welcome to Christ and made partakers of him. 4. The strangers who sojourn among them, who shall beget children and be built up into families, and so help to people their country, shall have inheritance among the tribes, as if they had been native Israelites (v. 22, 23), which was by no means allowed in Joshua's division of the land. This is an act for a general naturalization, which would teach the Jews who was their neighbour, not those only of their own nation and religion, but those, whoever they were, that they had an opportunity of showing kindness to, because from them they would be willing to receive kindness. It would likewise invite strangers to come and settle among them, and put themselves under the wings of the divine Majesty. But it certainly looks at gospel-times, when the partition-wall between Jew and Gentile was taken down, and both one in Christ, in whom there is no difference, Rom. 10:12. This land was a type of the heavenly Canaan, that better country (Heb. 11:16), in which believing Gentiles shall have a blessed lot, as well as believing Jews, Isa. 56:3.

Calvin's Commentary

44. And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.

44. Et cognoscetis quod ego Iehovah, cum fecero vobiscum propter nomen meum, non secundum vias vestras malas, et secundum opera vestra corrupta, domus Israel, dicit Dominator Iehovah.

Here at length God pronounces that his glory would be chiefly conspicuous in the pity which he bestowed upon those who were desperate and abandoned, gratuitously and solely with respect to his own name. Hence Paul so specially celebrates; the grace of God in the first chapter of the epistle to the Ephesians, as that mercy by which God deigns to call his own elect in a peculiar sense -- his glory; for his glory extends farther than his pity. (Ephesians 1:6, 12, 14.)

As thy name, so thy praise is extended through all lands, (Psalm 48:10)

for God deserves no less glory when he destroys the wicked than when he pities his own people. But Paul calls that gratuitous favor glory par excellence, by which God embraced his own elect when he adopted them. So also it is said in this passage, then you shall know that I am Jehovah, since I shall deal with you on behalf of my name, and not according to your sins. But when God wishes his glory to shine conspicuously in gratuitous pity, hence we gather that the enemies of his glory were too gross and open, who obscure his mercy, or extenuate it, or as far as they can, endeavor to reduce it to nothing. But we know the teaching of the papacy to be that God's gratuitous goodness either is buried or enfolded in dark obscurity, or utterly vanish away: for they have invented a system of general merits which they oppose to God's gratuitous favor. For they distinguish merits into preparations, good works acquiring God's favor, and satisfactions, by which they buy off the penalties to which they were subjected. Afterwards they add what they call the suffrages of the saints; for they fabricate for themselves numberless patrons, and various reasonings are concocted for the purpose of obscuring God's glory, or at least of allowing only a few sparks to be visible. Since therefore the whole papacy tends that way, we see that they professedly oppose God's glory, and those who defend such abominations are sworn enemies of God's glory.

For ourselves, then, let. us learn that we cannot otherwise worship God with acceptance unless we adopt whatever pleases him as pertaining to our salvation. For if we wish to come to a debtor and creditor account, or to consider that he is in the slightest degree indebted to us, we in this way diminish his glory, and as far as is in our power we despoil ourselves of that inestimable privilege which the Prophet now commends. Hence let us desire to acknowledge God in this way, since he treats us with amazing clemency and pity out of regard for his own name, and not according to our sins. And since that was said to his ancient people because they returned to the land of Canaan, how much more ought God's gratuitous goodness to be extolled by us, when his heavenly kingdom is at this day open to us, and when he openly calls us to himself in heaven, and to the hope of that happy immortality which has been obtained for us through Christ?

Links

Ezekiel 47 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

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John Lightfoot—From the Talmud and Hebraica

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The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665 …
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The Iranian Conquest
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God's Purpose for his Church
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The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
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Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
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