fifty shekels of silver, after the shekel of the | possession, then thy estimation shall be sanctuary. Thy estimation. So Gesen. Rosen.—Maris a vicenario ad sexagenarium æstimatio sit quinquaginta siclorum recti et justi ponderis. Ver. 8. Au. Ver.-Thy estimation. Ged., Booth. This valuation. Si vero tenuior according to the seed thereof: an homer [or, the land of an homer, &c.] of barley seed shall be valued at fifty shekels of silver. Bp. Horsley.- -"A field of his possession." Rather, "a field of his patrimony:" and for the word possession substitute patrimony, v. 21, 22, 23, 24. Pool.-A field of his possession, i.e., which is his by inheritance, because particular direction is given about purchased lands, ver. 22. And he saith part of it, because it was unlawful to vow away all his est facultatibus quam pro æstimatione tua, possessions, because thereby he had disi. e., si nequit solvere quod voverat. Unto thy estimation. enabled himself from the performance of divers duties by way of sacrifice, almsgiving, &c., and made himself burdensome to his brethren. Ged. Any part of the fields of his own possession. Thy estimation. Horsley, Ged., Booth.-The valuation. See notes on verse 2. An homer of barley seed shall be valued at fifty shekels. Bp. Patrick. So much land as an homer of barley would sow, was to be rated at fifty shekels, and so proportionably. Menochius but there is not the least intimation of this thinks it was to be rated so much yearly; in the text. Ver. 19. Au. Ver.-19 And if he that sanctified the field will in any wise redeem it, then he Of the money of thy estimation. price. Ver. 23. Ged., Booth. To the valuation-price.png 10b brown See notes on verse 2. Ver. 16. רגן λογιεῖται πρὸς αὐτὸν ὁ ἱερεὺς τὸ τέλος τῆς τιμῆς, κ.τ.λ. lu. Fer.-23 Then the priest shall reckon Abneive thine estimation in that day, as a holy unto the year of the jubile: and he shall ἐὰν δὲ ἀπὸ τοῦ ἀγροῦ τῆς κατασχέσεως thing unto the Lorr. αὐτοῦ ἁγιάσῃ ἄνθρωπος τῷ κυρίῳ, καὶ ἔσται ἡ τιμὴ κατὰ τὸν σπόρον αὐτοῦ, κόρου κριθῶν πεντήκοντα δίδραχμα ἀργυρίου. Au. Ver.-16 And if a man shall sanctify unto the LORD some part of a field of his part of the valuation," i. e., "so much of the whole value of the fee-simple as the possession might be worth to the time of the next jubilee. This was all the holder of such property by purchase had to dispose of." Ver. 27. ¿àv de Tŵv Teтpaπódwv тwv åκabáртrov, ἀλλάξῃ κατὰ τὴν τιμὴν αὐτοῦ, καὶ προσθήσει τὸ ἐπίπεμπτον πρὸς αὐτὸς καὶ ἔσται αὐτῷ. ἐὰν δὲ μὴ λυτρῶται, πραθήσεται κατὰ τὸ τίμημα αὐτοῦ. Au. Ver.--27 And if it be of an unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto or if it be not redeemed, then it shall be sold according to thy estimation. Ged.—But of an unclean beast the firstling may be redeemed by adding a fifth part to its valuation-price, and, if it be not redeemed, it may be sold according to its valuation. Booth. But the firstling of an unclean beast, he may redeem by adding a fifth part to the valuation-price. If it be not redeemed, then it shall be sold according to the valuation. Ver. 28, 29. of men, shall be redeemed; but shall surely be put to death. Ged. No devoted thing. The word devoted but ill expresses the force of the original; which means to devote with imprecation, or execration, or both. The thing so devoted was either inalienably dedicated to the Lord, or utterly destroyed; and the person so devoted put to death. Bp. Patrick.-29 None devoted, which shall be devoted of men, shall be redeemed.] Some learned men have, from these words, asserted, that parents and masters among the Jews had such a power over their chil dren and servants, that they might devote them to death and so kill them; only the sentence of the priest was to concur, to whom every devoted thing fell as his portion. This is maintained by Ludov. Capellus, and confuted by Mr. Selden, lib. iv., De Jure where he judiciously observes, that this power Nat. et Gent. juxta Disciplin. Hebr., cap. 6, would have too much entrenched upon the sixth commandment, if private mon might have, at their pleasure, thus disposed of their children and slaves. And, in the next chapter, he explains the sense of this verse ; and proves, indeed, that there may be a cherem (minhaadam) of men, or from among men, as well as of beasts; but this word hath four several senses among the Hebrews. First, it signifies the sacred gift itself, which was devoted to God, or to holy uses; and so it signifies in the foregoing ver. יִפָּדֶה מְוֹת יוּמָת : TTIT *** 28 πᾶν δὲ ἀνάθεμα, ὃν ἂν ἀναθῇ ἄνθρωπος τῷ κυρίῳ ἀπὸ πάντων, ὅσα αὐτῷ ἐστιν, ἀπὸ ἀνθρώπου ἕως κτήνους, καὶ ἀπὸ ἀγροῦ κατασχέσεως αὐτοῦ, οὐκ ἀποδώσεται, οὐδὲ λυτρώπᾶν ἀνάθεμα ἅγιον ἁγίων ἔσται τῷ κυρίῳ. 29 καὶ πᾶν, ὃ ἐὰν ἀνατεθῇ ἀπὸ τῶν ἀνθρώπων, οὐ λυτρωθήσεται, ἀλλὰ θανάτῳ θανατωθήσεται. σεται. Au. Ver.-28 Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD. 29 None devoted, which shall be devoted the right of war, or upon the account of such things, over which they had an entire stands the passage as speaking of these power, to dispose of them as they pleased. alone; and says, Non alios licebat anatheAnd therefore those words, both of man and mate voveri, quam Chananæos, quos jusserat beast, the Hebrews understand of their slaves, Deus ad internecionem deleri. "It was not whether men or women (who were Canaan- lawful to devote any persons to death but the ites, or Gentiles, not others), who were in Canaanites, whom God had commanded to their power as much as their beasts, to give be entirely extirpated." This is perfectly away or to sell. But to take away their life, correct; but he might have added that it or to give them to be slain, was not in their was because they were the most impure power but all the effect of this cherem was, idolaters, and because the cup of their that the whole right which they had to the iniquity was full. These God commanded service of such slaves, was transferred by to be put to death; and who can doubt his him that devoted them to the service of the right to do so, who is the maker of man, priests and sacred uses (see Selden in that and the fountain of justice? But what has book, cap. 9, p. 518, &c.). But though they this to do with human sacrifices? Just might not devote their servants to death, yet nothing. No more than the execution of they might their enemies, before they went an ordinary criminal, or a traitor, in the out to war with them; and such of their own common course of justice, has to do with a people also as did not observe the military sacrifice to God. In the destruction of such laws. An example of which we have, Numb. idolaters, no religious formality whatever xxi. 2. Upon which account also, the in- was observed; nor anything that could give habitants of Jabesh Gilead were slain the transaction even the most distant sem(Judg. xxi. 9, 10), for violating the solemn blance of a sacrifice. In this way Jericho public cherem, pronounced against those was commanded to be destroyed, Josh. vi. that came not up to Mizpeh (ver. 5). And 17; and the Amalekites, Deut. xxv. 19; this is the cherem spoken of in this verse 1 Sam. xv. 3: but in all these cases the (see Selden, cap. 10). For as for the cherem, people commanded to be destroyed were whereby a man was excommunicated, it only such sinners as God's justice did not think loaded him with many curses, and made him proper to spare longer. And has not every execrable, so that no man might come near system of law the same power? And do him; but did not touch his life, as he there we not concede such power to the civil shows, p. 520. magistrate, for the welfare of the state? Dr. A. Clarke.—29 Which shall be devoted God, who is the sovereign arbiter of life and of men.] Every man who is devoted shall death, acts here in his juridical and legissurely be put to death; or, as some under- lative capacity; but these are victims to stand it, be the Lord's property, or be justice, not religious sacrifices. employed in his service, till death. The Rosen.-29, Ex homine, ex homilaw mentioned in these two verses has been nibus, qui, nempe, sint ejus, qui devovet. appealed to by the enemies of Divine reve- Quod plures restringunt ad hostes in bello lation as a proof, that under the Mosaic internecioni devotos, conf. Num. xxxi.; dispensation human sacrifices were offered Deut. ii. 31; xiii. 13; xxv. 19; Jos. vi. 17. to God; but this can never be conceded. Nam, inquiunt, servos aut liberos aut alios Had there been such a law, it certainly innocuos homines devovere non multum difwould have been more explicitly revealed, ferret a crudeli consuetudine eorum, qui and not left in the compass of a few words victimas humanas mactarent, quod Moses only, where the meaning is very difficult to graviter damnat. Sed æstimanda hæc sunt be ascertained; and the words themselves ex sentiendi et judicandi modo hominum differently translated by most interpreters. istius ævi. Ex eo enim penes parentes erat That there were persons devoted to destruc- potestas vitæ et necis in liberos, eademque tion under the Mosaic dispensation, is penes heros in servos. Non dubium igitur, sufficiently evident, for the whole Canaan- licuisse per hanc legem homini devovere per itish nations were thus devoted by the personas humanas, quæ in ipsius essent Supreme Being himself, because the cup of potestate, hero puta servum suum, patri item their iniquity was full; but that they were liberos. Ex hujus anathematis not sacrificed to God, the whole history obstrictus erat Jephtha filiam morte afficere, sufficiently declares. Houbigant under- Jud. xi. 32; xxxiii. 11. lege Tâσa dekáτη Tηs yĥs аñò TоÛ σTéрμатоs τῆς γῆς, καὶ τοῦ καρποῦ τοῦ ξυλίνου, κ.τ.λ. Au. Ver.-30 And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD's: it is holy unto the LORD. Ged. The tithe of all the land, of whatever is sown in the fields, or groweth upon trees, &c. Booth. And all the tithe of the land, of the corn of the land, and of the fruit of the trees, &c. Bp. Patrick.-By the "seed of the land," is meant corn (as Rasi expounds it), and by thefruit of the tree," wine and oil. For thus they are reckoned up in other places (Numb. xviii. 12), where he gives the priest the first-fruits of the "wine, and oil, and wheat." And the like we read in Deut. xviii. 3, 4, and in Deut. xiv. 23, they are commanded to eat before God, "the tithe of their corn, of their wine, and their oil." Under which last is comprehended the fruit of all other trees; as under the word seed in this place seems to be comprehended all manner of herbs, as well as corn. For so the Pharisees understood it; and our Saviour doth not disallow it. NUMBERS. CHAP. I. 1, &c. Ver. 4. וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶה אִישׁ .Au. Ier.-Tabernacle of the congregation See notes on Exod. xxvii. 21. Ver. 3. Au. Ver.-3 From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies. Bp. Patrick.-By their armies.] This seems to import, that, in taking the account of them, they distributed them into certain troops or companies, out of which were formed regiments (as we now speak), and greater regular bodies, which composed several armies. καὶ μεθ ̓ ὑμῶν ἔσονται ἕκαστος κατὰ φυλὴν ἑκάστου ἀρχόντων, κατ' οἴκους πατριῶν ἔσονται. Au. Ver.-4 And with you there shall be a man of every tribe; every one head of the house of his fathers. Bp. Patrick. With you there shall be a man of every tribe.] Whom they were to take for their assistants. Every one head of the house of his fathers.] The LXX and the Vulgar understand this to signify the principal persons in each tribe, Horsley, Booth. According to their hosts. who were best acquainted with every family The word 822 sometimes signifies an army; and household in that tribe. And so it is but here it is used in a wider signification, to expounded, ver. 6, and many think these signify the whole mass of men, women, and were the first-born in their tribe but there children of each house, out of which mass is this objection against it, that Nahshan, the army was selected, by the muster of who is named for the tribe of Judah (ver. 7), every male above twenty [and under sixty]. was not descended from the first-born of (See chap. ii. 4.) The command that Moses and Aaron out of the entire mass of each house should muster all the males above twenty, and capable of bearing arms, registering the name of each individual of that description under the family to which he belonged, and entering each family under its proper house. The word "host" therefore would better render in this place, "throughout their hosts.”—Bp. Horsley, that tribe; for Pharez was not Judah's eldest son, Selah being before him, who had children, as we find in ch. xxvi. of this book (ver. 20). Besides when the principals of the tribes are reckoned up again (ch. xxxiv. of this book), in the last year of their abode in the wilderness, none of them are derived from these men here mentioned, but from others: and therefore these were the most eminent men in the several tribes, upon a 509 τοῖς υἱοῖς Συμεὼν κατὰ συγγένειας αὐτῶν κατὰ δήμους αὐτῶν, κατ ̓ οἴκους πατριῶν αὐτῶν, κατὰ ἀριθμὸν ὀνομάτων αὐτῶν, κατὰ κεφαλὴν αὐτων, πάντα αρσενικὰ ἀπὸ εἰκοσαετοῦς καὶ ἐπάνω, πᾶς ὁ ἐκπορευόμενος ἐν τῇ δυνάμει. Au. Ver.-22 Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that אֲבוֹתָם רָאשֵׁי אַלְפִי יִשְׂרָאֵל הֵם : .16 .v קרואי ק' οὗτοι ἐπίκλητοι τῆς συναγωγῆς, ἄρχοντες τῶν φυλῶν κατὰ πατριὰς αὐτῶν, χιλίαρχοι Ἰσραήλ εἰσι. Au. Ver.-16 These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel. were able to go forth to war. Ged. The children of Simeon being mustered according to their genealogies, kinships, and patriarchal houses; and the names of all the males [LXX, and so in verses 24, 26, 28, 30, 32, 34, 36, 38, 40, and 42] being registered, one by one, from the age of twenty years, &c. Bp. Patrick. These were the renowned.] The Hebrew word keruim signifies properly Booth.-22" Of the Simeonites according men called or named; that is, who had the to their genealogies, by their families, by the honour to be named by God to this employ- house of their fathers, with the number of ment; which made them more noble than the names one by one, from twenty years they were before. But without this respect old," &c. Though a few of the MSS. have to their nomination by God, this word sig- the term " in the 20th verse, more want nifies in general, famous men, as we trans- it; and I am satisfied it ought to be omitted late it (ch. xvi. 2; xxvi. 9), or renowned here. It is invariably wanting in the 24th, (Ezek. xxiii. 23). Accordingly the Vulgar 26th, 28th, 30th, 32d, 34th, 36th, 38th, and translates it, most noble. 40th verses, where the same phraseology occurs. Ged.-16 These were of the national council, &c.; lit., the called of the assembly : i. e., who were consulted on matters of importance, and who received from Moses the orders which they were to communicate to the people. Booth. These were wont to be called to the assembly, &c. Ver. 24, 26, 28, 30, 32, 34, 36, 38, 40, 12. Au. Ver.-24 Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war. According to the number of the names, from, &c. Rosen., Vocati ad coetum, vid. ad Lev. viii. 3. Alii intelligi volunt præcipuos, nobiles, qui vocari solent, cum agitur de rebus arduis. Sic LXX, ErikληToι, et Booth. With the number of the names, Syrus celebres coetus. : Verba one by one, every male, from, &c. plerique vertunt capita chiliadum, sequuti LXX, qui ponunt xixiapxoi. Sed hic videntur esse cognationes, familiæ, qua significatione hæc vox etiam occurrit Jud. vi. 15; Mich. v. 1, coll. Arab. 8, con- twenty years, &c. junctus, familiaris fuit. Ged.-24 The children of Gad being mustered according to their genealogies, kinships, and patriarchal houses; and the names of all the males being registered, one by one, from Ver. 41. προς τον τον τους επετεί αὕτη ἡ ἐπίσκεψις, ἣν ἐπεσκέψαντο Μωυσής Djbabab - Ναι και το παρόν καὶ Δαρὼν καὶ οἱ ἄρχοντες Ισραήλ, δώδεκα |