on vv. 3, 4 klhronomhvsei me ); 22:17 klhronomhvsei to; spevrma sou ta;" povlei" tw'n uJpenantivwn . Comp. 24:60; 28:4.
Hence the phrase klhronomei'n th;n gh'n is used constantly of the occupation of Canaan by the Israelites: Lev. 20:24 uJmei'" klhronomhvsete th;n gh'n aujtw'n kai; ejgw; dwvsw uJmi'n aujth;n ejn kthvsei : Deut. 4:1, 5, 14 c 30:5; Josh. 1:15; Judg. 18:9; Neh. 9:15, 22 ff.; Obad. 20; and that also with a distinct reference to the destruction of the nations in possession of it: Num. 21:35; Deut. 2:24, 31; 9:1; 31:3. The land belonged to the Lord and He gave it to Israel (Ps. 104:44 (105:44)). In the Psalms this inheritance of the land assumes a spiritual colouring as the privilege of the righteous: Ps. 24:13 (25:13); 36:9, 11 (37:9, 11) (Matt. 5:5), c and in the second part of Isaiah the idea finds its complete fulfilment in the Messianic age: Is. 54:3; 57:13; 60:21; 61:7 ( ejk deutevra" kl. t. g. ); 63:18; 65:9.
The word klhronomei'n is used even where the absolute claim urged by violence is unjust: 1 Kings 20:15 ff. (21:15 ff.) (comp. 2 Kings 17:24; Ps. 82:13 (83:13); Is. 14:21; Ezek. [7:24; 33:25]); and also where it expresses a rightful mastery used for a necessary destruction (Hos. 9:6; Ezek. 36:12; Zech. 9:4).
In all these cases klhronomei'n answers to vr"y: , H3769. As the
rendering of lj'n: , H5706 it is used of the possession of Canaan (Ex. 23:30),
of inheritance generally (Judg. 11:2), and metaphorically (Ps. 118:11 (119:11); Prov. 3:35; 13:22 ajgaqo;" ajnh;r klhronomhvsei uiJou;" uiJw'n ).
Comp. Ecclus. 4:13; 6:1; 10:11; 19:3; 20:25; 37:26; 2 Macc. 2:4. The senses of klhronomiva correspond with those of klhronomei'n . It is used for an allotted portion, a possession, an inheritance (Num. 24:18; 27:7; 36:2 ff.; Deut. 3:20; Ps. 2:8; 126:3 (127:3) hJ klhronomiva Kurivou uiJoiv ). The land itself is a possession of the Lord: Jer. 2:7 (comp. 3:19). Two particular uses of the word require to be noticed: God is the klhronomiva of His people, and His people are His klhronomiva . The former usage is rare. In a peculiar sense God is spoken of as the inheritanceportionof the Levites: Num. 18:20; Josh. 13:14; Ezek. 44:28; but the same privilege is extended also to Israel: Jer. 10:16; 28:19 (51:19). On the other hand the thought of Israel as the inheritanceportionof God extends throughout the Old Testament: Deut. 32:9; 1 Sam. 10:2; 26:19; 2 Sam. 14:16; 20:19; 21:3; 1 Kings 8:51, 53; Ps. 27:9 (28:9) 32:12 (33:12); 73:2 (74:2), c Is. 19:25; 47:6; 63:17; Jer. 12:7 ff.; Joel 2:17; Mic. 7:14.
In all these cases klhronomiva represents hl;j}n" , H5709 which is much
less frequently rendered by klh'ro" and mevri" . In Deuteronomy however God is spoken of as the klh'ro" of Levi (Deut. 10:9); and Israel as the klh'ro" (Heb. 9:29; 18:2) and mevri" (Heb. 9:26) of God. Comp. Ecclus. 24:12; 45:22 (?).
From these examples it will appear that the dominant Biblical sense of inheritance is the enjoyment by a rightful title of that which is not the fruit of personal exertion. The heir being what he is in relation to others enters upon a possession which corresponds with his position; but there is no necessary thought of succession to one who has passed away (yet see Matt. 21:38 and parallels; Lk. 12:13). An inheritance, in other words, answers to a position of privilege and describes a blessing conferred with absolute validity; and an heir ( klhronovmo" ) is one who has authority to deal with, to administer, a portion, a