Lexical Summary
nachal: To inherit, to possess, to receive as an inheritance
Original Word:נָחַל
Part of Speech:Verb
Transliteration:nachal
Pronunciation:nah-khal
Phonetic Spelling:(naw-khal')
KJV: divide, have ((inheritance)), take as a heritage, (cause to, give to, make to) inherit, (distribute for, divide (for, for an, by), give for, have, leave for, take (for)) inheritance, (have in, cause to, be made to) possess(-ion)
NASB:inherit, inheritance, inherited, apportion, bequeath, have, have an inheritance
Word Origin:[a primitive root]
1. to inherit (as a (figurative) mode of descent)
2. (generally) to occupy
3. (causatively) to bequeath
4. (generally) to distribute, instate
Strong's Exhaustive Concordance
divide, have inheritance, take as a heritage, cause to, give to, make to inherit, distribute for
A primitive root; to inherit (as a (figurative) mode of descent), or (generally) to occupy; causatively, to bequeath, or (generally) distribute, instate -- divide, have ((inheritance)), take as a heritage, (cause to, give to, make to) inherit, (distribute for, divide (for, for an, by), give for, have, leave for, take (for)) inheritance, (have in, cause to, be made to) possess(-ion).
NAS Exhaustive Concordance
Word Origindenominative verb from
nachalahDefinitionto get or take as a possession
NASB Translationallotted (1), apportion (2), apportion for inheritance (1), apportion the inheritance (1), apportioned (1), apportioned for an inheritance (1), apportioning for inheritance (1), bequeath (2), distributed (1), divide (1), divide it for an inheritance (1), endow (1), endowed (1), gave (1), gave inheritance (1), give (1), give inheritance (1), give as a possession (1), give...possession (1), have (2), have an inheritance (2), inherit (16), inheritance (8), inherited (3), inherits (1), leaves an inheritance (1), possess (2), possess them as an inheritance (1), possessed (1), possesses (1), possession (2), receive inheritance (1), received (2), received inheritance (1), take (1), take possession (1), wills (1).
Brown-Driver-Briggs
(compare Gerber
236ff.; Ecclus Ecclesiasticus 45:22b +; Late Hebrew
id. (rare)); —
PerfectZechariah 2:16; 2masculine singularExodus 23:20 8t. Perfect;Imperfect3masculine singularIsaiah 57:13; 3masculine pluralNumbers 18:23 5t.;Numbers 26:55 2t.; + 8 t. Imperfect;InfinitiveNumbers 34:18;Joshua 19:49; —
take possession, inherit:
,Exodus 23:30 (E),Exodus 32:13 (J),Isaiah 57:13;Ezekiel 47:14; Zoin and JudahPsalm 69:37.
,Joshua 17:6 (J);Deuteronomy 19:14 (D),Numbers 35:8 (P), compareJoshua 14:1 (P); without accusative,have or get a (landed)property,Numbers 18:20,23,24;Numbers 26:55;Numbers 32:19;Joshua 16:4;Joshua 19:9 (all P),Judges 11:3.
Zephaniah 2:9; landed propertyPsalm 82:8.
Exodus 34:9 (J); JudahZechariah 2:16.
have or get as a possession, property: testimoniesPsalm 119:111, gloryProverbs 3:35, good thingsProverbs 28:10, liesJeremiah 16:19, windProverbs 11:29, simplicityProverbs 14:18.
divide the land for a possession,Numbers 34:17,18;Joshua 19:49 (all P; incorrect pointing for Piel, so SS).
divide for a possession: Perfect3masculine singularJoshua 13:32; 3pluralJoshua 14:1;Joshua 19:51;InfinitiveNumbers 34:29 (all P); alsoNumbers 34:17,18;Joshua 19:49 (see ).
Perfect3plural suffixIsaiah 24:2; 2masculine pluralLeviticus 25:46;Numbers 33:54;ImperfectNumbers 34:13;Ezekiel 47:13;Numbers 33:54;InfinitiveNumbers 32:18;possess oneself of land (accusative),Numbers 33:54;Numbers 34:13(P)Ezekiel 47:13;Numbers 32:18 (P); slavesLeviticus 25:46 (P)Isaiah 14:2; absolute, reference to landNumbers 33:54 (P); all with person (for whose benefit), exceptNumbers 32:18;Numbers 34:13;Isaiah 14:2.
Perfect1singularJeremiah 3:18 3t. Perfect;Imperfect3masculine singularDeuteronomy 3:28;Ezekiel 46:18; 2masculine singular suffixDeuteronomy 31:7 5t. Imperfect;Infinitive constructIsaiah 49:8;Proverbs 8:21;Deuteronomy 32:8 (on form compare Ew§ 238 d Köi. 315 Ges§ 53k; read ?); suffixDeuteronomy 21:16;ParticipleDeuteronomy 12:10; —
give as a possession:
land of Canaan (given by or his servants), accusative of person and thing,Deuteronomy 1:38;Deuteronomy 3:28;Deuteronomy 12:10;Deuteronomy 19:3;Deuteronomy 31:7;Joshua 1:6 (all D),Jeremiah 3:18;Jeremiah 12:14.
various things, accusative of person and thing, especiallyblessings,Zechariah 8:12;1 Samuel 2:8;Proverbs 8:21; accusative of thingIsaiah 49:8; accusative of personDeuteronomy 32:8.
cause to inherit, give as an inheritance, with accusative of person and thing,Deuteronomy 21:16; accusative of person + thing,Ezekiel 46:18; accusative of personProverbs 13:22; person1 Chronicles 28:8.
Perfect1singularJob 7:3 made to possess, with accusative of thing, e.g.months of vanity.
Topical Lexicon
Meaning and Theological ScopeThe verb נָחַל speaks of receiving, assigning, or causing someone to receive an inheritance. It is never a neutral, mechanical transfer; it always presupposes a grant derived from covenant relationship. Whether the subject is the LORD, a human benefactor, or an enemy deity (Judges 11:24), the act of נָחַל carries the idea of “entering into a promised possession,” normally with legal permanence.
Occurrence and Distribution
Approximately fifty-eight times the verb appears, concentrated in the historical books that narrate Israel’s entry into Canaan (Numbers, Deuteronomy, Joshua), then echoed in Psalms, Proverbs, and the Prophets. Nearly one-half of the occurrences are in Joshua, underscoring the book’s central theme: Yahweh’s faithfulness in granting the land He swore to the patriarchs.
Divine Initiative in Granting Inheritance
From the outset, God Himself is the primary subject.
• “I am the LORD, who brought you out of Ur … to give you this land to possess it.” (Genesis 15:7)
• “You shall divide the land … for you shall cause this people to inherit the land that I swore to their fathers.” (Joshua 1:6)
The verb places the emphasis on God’s faithfulness; the land is never Israel’s achievement but His bequest. This frames the entire conquest narrative as an act of grace rather than national prowess.
Human Mediators of Inheritance
Moses transfers the responsibility to Joshua (Deuteronomy 1:38; 3:28). The elders later act as allotters (Joshua 19:49-51), showing that leadership in Israel is measured by faithfulness in stewarding what God gives rather than fabricating new blessings.
Levitical and Priestly Distinctions
Unusually, the Levites are said not to inherit land (Numbers 18:23) yet they “inherit” the tithes presented to the LORD (Numbers 18:24-26). Their portion is God Himself (Deuteronomy 10:9). This dual use of נָחַל—tangible land for the tribes, intangible fellowship for the priests—anticipates the New Testament concept of believers’ heavenly inheritance (1 Peter 1:3-5).
Covenant Faithfulness and Warning
Disobedience threatens the inheritance:
• “When the LORD your God has given you rest … you shall blot out the memory of Amalek … you shall not forget!” (Deuteronomy 25:19).
Failure to act would jeopardize Israel’s settled possession, illustrating that covenant blessing and covenant obligation are inseparable.
Wisdom Literature Applications
Proverbs universalizes the term, moving it beyond geography:
• “He who troubles his own household will inherit the wind.” (Proverbs 11:29)
• “The prudent inherit knowledge, but the foolish exalt folly.” (Proverbs 14:18)
Inheritance becomes a metaphor for the moral outcomes of one’s choices, reinforcing that what is “bequeathed” may be tangible or spiritual.
Psalms and Eschatological Hopes
Several Psalms celebrate past fulfillments and anticipate global dominion:
• “He brought them into the land of the nations … so they might inherit the fruit of others’ labor.” (Psalm 105:44)
• “Arise, O God, judge the earth, for all the nations are Your inheritance.” (Psalm 82:8)
These texts expand נָחַל to a cosmic scale, pointing to the Messiah’s universal reign (compareDaniel 7:18).
Prophetic Extensions
Isaiah speaks of servants inheriting God’s mountains (Isaiah 57:13) and Zechariah envisions Judah as the LORD’s inheritance in the holy land (Zechariah 2:12). The prophets therefore root their future hope in the same verb that grounded the nation’s past.
Christological Fulfillment
Luke alludes to Joshua’s distribution when Jesus says, “Blessed are the meek, for they will inherit the earth.” The New Testament draws directly from the Old Testament’s theology of נָחַל to describe the saints’ future possession (Matthew 5:5;Revelation 21:7). What was localized in Canaan becomes universal in Christ.
Ministry and Discipleship Implications
1. Stewardship: Leaders today, like Joshua, are called to help God’s people lay hold of what has already been granted in Christ (Ephesians 1:11).
2. Identity: Believers, akin to the Levites, find their ultimate portion in the LORD, not merely in material blessing.
3. Hope: The verb fuels assurance that God finishes what He begins; the same One who caused Israel to inherit will bring the church to her promised rest (Hebrews 4:1-11).
Summary
נָחַל weaves together history, covenant, ethics, and eschatology. It reminds readers that every true possession—land, calling, or eternal life—is a gift secured by God, mediated through faithful servants, and entered by obedient trust.
Forms and Transliterations
בְּהַנְחֵ֤ל בהנחל הִנְחַ֖לְתִּי הִנְחַ֥לְתִּי הִתְנַחֵל֙ הַנְחִיל֣וֹ הָנְחַ֣לְתִּי הנחילו הנחלתי התנחל וְהִֽתְנַחֲל֣וּם וְהִנְחַלְתִּ֗י וְהִנְחַלְתֶּ֛ם וְהִתְנַחֲלְתֶּ֨ם וְהִתְנַחַלְתֶּם֩ וְנָחֲל֖וּ וְנָחַ֨ל וְנָחַלְתָּ֖ וַיִּנְחֲל֥וּ וּנְחַלְתֶּ֤ם וּנְחַלְתָּֽנוּ׃ והנחלתי והנחלתם והתנחלום והתנחלתם וינחלו ונחל ונחלו ונחלת ונחלתם ונחלתנו׃ יִנְחֲל֖וּ יִנְחֲל֥וּ יִנְחֲלוּ־ יִנְחַל־ יִנְחָ֑לוּ יִנְחָ֔לוּ יִנְחָֽלוּ׃ יִנְחָל֑וּהָ יִנְחָלֽוּם׃ יַנְחִ֣יל יַנְחִ֣ל יַנְחִ֥יל יַנְחִֽילְךָ֖ יַנְחִלֵ֑ם יַנְחִלֶ֥נָּה ינחיל ינחילך ינחל ינחל־ ינחלו ינחלו־ ינחלו׃ ינחלוה ינחלום׃ ינחלם ינחלנה לְהַנְחִ֖יל לְנַחֵ֥ל לִנְחֹ֥ל לִנְחֹל־ להנחיל לנחל לנחל־ מַנְחִ֣יל מנחיל נִֽחֲל֜וּ נִחֲל֣וּ נִחַ֥ל נִנְחַל֙ נָחֲל֣וּ נָחֲל֥וּ נָחַ֣לְתִּי נחל נחלו נחלתי ננחל תִ֝נְחַ֗ל תִּנְחַ֔ל תִּתְנֶחָֽלוּ׃ תִּתְנַחֲל֣וּ תִּתְנַחֲל֤וּ תִנְחַ֣ל תִנְחָ֔ל תַּנְחִיל֙ תַּנְחִילֶ֥נָּה תנחיל תנחילנה תנחל תתנחלו תתנחלו׃ bə·han·ḥêl behanChel bəhanḥêl hā·nə·ḥal·tî han·ḥî·lōw hanchiLo haneChalti hānəḥaltî hanḥîlōw hin·ḥal·tî hinChalti hinḥaltî hiṯ·na·ḥêl hitnaChel hiṯnaḥêl lə·han·ḥîl lə·na·ḥêl lehanChil ləhanḥîl lenaChel lənaḥêl lin·ḥōl lin·ḥōl- linChol linḥōl linḥōl- man·ḥîl manChil manḥîl nā·ḥă·lū nā·ḥal·tî naChalti nachaLu nāḥaltî nāḥălū ni·ḥă·lū ni·ḥal niChal nichaLu niḥal niḥălū nin·ḥal ninChal ninḥal tan·ḥî·len·nāh tan·ḥîl tanChil tanchiLennah tanḥîl tanḥîlennāh tin·ḥal ṯin·ḥal ṯin·ḥāl tinChal tinḥal ṯinḥal ṯinḥāl tiṯ·na·ḥă·lū tiṯ·ne·ḥā·lū titnachaLu tiṯnaḥălū titneChalu tiṯneḥālū ū·nə·ḥal·tā·nū ū·nə·ḥal·tem unechalTanu unechalTem ūnəḥaltānū ūnəḥaltem vaiyinchaLu vehinchalTem vehinchalTi vehitnachalTem vehitnachaLum venaChal venachalTa venachaLu way·yin·ḥă·lū wayyinḥălū wə·hin·ḥal·tem wə·hin·ḥal·tî wə·hiṯ·na·ḥă·lūm wə·hiṯ·na·ḥal·tem wə·hiṯ·na·ḥăl·tem wə·nā·ḥă·lū wə·nā·ḥal wə·nā·ḥal·tā wəhinḥaltem wəhinḥaltî wəhiṯnaḥaltem wəhiṯnaḥăltem wəhiṯnaḥălūm wənāḥal wənāḥaltā wənāḥălū yan·ḥî·lə·ḵā yan·ḥi·lêm yan·ḥi·len·nāh yan·ḥil yan·ḥîl yanChil yanchileCha yanchiLem yanchiLennah yanḥil yanḥîl yanḥîləḵā yanḥilêm yanḥilennāh yin·ḥă·lū yin·ḥā·lū yin·ḥă·lū- yin·ḥā·lū·hā yin·ḥā·lūm yin·ḥal- yinchal yinchaLu yinchaLuha yinchaLum yinḥal- yinḥălū yinḥālū yinḥălū- yinḥālūhā yinḥālūm
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