καὶ τὰς πόλεις δώσετε τοῖς Λευίταις, τὰς ἕξ πόλεις τῶν φυγαδευτηρίων ἃς δώσετε φυγεῖν ἐκεῖ τῷ φωνεύσαντι, καὶ πρὸς ταύταις τεσσαράκοντα καὶ δύο πόλεις. Au. Ver.-6 And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add [Heb., above them ye shall give] forty and two cities. καὶ ἔσονται αἱ πόλεις ὑμῖν φυγαδευτήρια ἀπὸ τοῦ ἀγχιστεύοντος τὸ αἷμα, κ.τ.λ. Au. Ver.-12 And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. Cities of refuge. See verse 6. Bp. Patrick. In the Hebrew, the word for avenger is goel, which signifying a reRosen.-6, Et cum urbibus, deemer, plainly denotes that the next of kin i. e., inter eas urbes, quas dabitis Levitis, to him that was slain is here meant. For to dabitis etiam sex urbes asyli. Alii prius that person belonged the right of redemption quod attinet vertere malunt, atque alterum of estates (Lev. xxv. 25), and of marrying , quod vocem præcedit, pro nota the wife of a kinsman deceased without nominat., vel potius pro verbo substantivo, issue (Ruth iii. 12, 13). And consequently ut Aramæorum accipere, quomodo sub- such a person, that is the nearest of kin, is inde usurpatur. Conf. Gesenii Lehrgeb., here intended to be the revenger of blood: p. 682. sunt qui urbes collectionis and therefore no man might undertake this sive retentionis vertant, quod is, qui propter oflice, but he alone who was the next heir to homicidium commissum fugiebat ad urbes him that was slain; as Mr. Selden observes, lib. iv. De Jure Nat. et Gent., cap. 1, p. Levitarum, in illis se continere debuit usque ad mortem pontificis M., coll. vs. 25. Sed 469. præstat a significatu recipiendi, excipiendi, quem apud Chaldæos obtinet, locum refugii, quo quis se recipit, interpre tari. Ver. 10, 11. Grotius observes the like custom among the ancient Greeks, of private men taking revenge for the death of their relations or friends (lib. ii. De Jure Belli et Pacis, cap. 20, sect. 8, n. 6). Prof. Lee.-, or, m. pl.. 10 daλnoov Tois viois 'lopand, xai épeis Cogn., vicinitatem inivit: in fidem et πρὸς αὐτούς. ὑμεῖς διαβαίνετε τὸν Ἰορδάνην εἰς γῆν Χαναάν. 11 kai diaσreleire ípir clientelam recepit, conj. iv. I, protexit, aurois Tóλeis. puyadevτýpia čσrai úμîv pv-liberavit ab injustitia. Comp. J, and γεῖν, κ.τ.λ. Au. Ver.-10 Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan; 11 Then ye shall appoint you cities to be cities of refuge for you: that the slayer may flee thither, which killeth any person at unawares [Heb., by error]. Bp. Horsley.—10, 11, When ye be come over Jordan, into the land of Canaan; then ye shall appoint unto you cities, to be cities of refuge for you; rather, "ye are going over Jordan, into the land of Canaan, and ye will build yourselves cities. You shall have cities of refuge." The leading notion here seems to be, as association implies the friendly relation of hospitality, and as this in the East calls for a participation in repelling the assaults of enemies, as well as in social enjoyments; the person so named was considered, as having a supreme regard for the interests of the society, with which he was thus connected, as— I. A near relative, Lev. xxv. 25; 1 Kings xvi. 11; Ruth ii. 20; iii. 9, 12. Hence, II. Bound by this consideration, and the law of retaliation, as An avenger, to vindicate any injury done to the family, par ticularly that of manslaughter; and hence 4) Siquidem ex lege Mosaica genere proxhe was styled the Avenger of blood,,imi præterea erat, viri sine liberis defuncti Numb. xxxv. 19, 21, &c. viduam ducere (v. 2, D), verbum III. Applied to God, as accompanying etiam ad hoc propinquitatis ius et officium and avenging his people, as Redeemer, Job transfertur, ibique est denom. a. Vide xix. 25. π, My Redeemer, i. e., aveng- Ruth iii. 13, ubi Boas: ob id eros ing Redeemer, liveth. Gen. xlviii. 16, TT, si propinquitatis iure joined with 2, Angel. Comp. Is. xliv. 6, te ducere vult, ducat: sed si non vult, ego te with Rev. i. 8; ii. 8; xxi. 6, which will ducam. Cf. Tob. iii. 17. shew that it is a title of Christ. Is. xlix. 7; Ps. ciii. 4, &c. Niph. pass. Kal no. 1 redimi, de agro fundoque, Lev. xxv. 30, de rebus consecratis, Lev. xxvii. 20, 27, 28, 33, de servo, Lev. Reflex. se ipsum redimere, ib. XXV. 54. comm. 49. As such very near relative-the senior usually was supposed to have at heart the interests of the family, he was also supposed to have their blood upon him, until it was Rosen. propr. redimens, est qui bona duly avenged; hence this expression. a consanguineo proximo vel venditione, vel Comp. Is. lxiii. 1-7, where our Lord, as quocunque alio modo devoluta, jure proavenging Redeemer, is thus represented. pinquitatis sibi assereret, vid. Lev. xxv. See also Ib. lix. 16-21. Hence the idea of 25, 26. Hinc omnino est assertor jure pollution in the verb. See also. propinquitatis, qui, si de bonis ageretur, Gesen.-I. fut.. 1) redemit, ut cognati facultates jure suo sibi vindicabat, agrum fundumque venditum, Lev. xxv. 25; vel, si quis interemtus esset, consanguiniRuth iv. 4, 6, rem Deo consecratam, Lev. tate proximus hoc sibi sanctissimum officium xxvii. 13, 15, 19, 20, 31, servum, Lev. impositum esse judicabat, cædis auctorem XXV. 48, 49. Part. redemtor (agri), propria manu interficiendi. Hine vs. 21 Lev. xxv. 26. Creberrime de Deo homines, vindex sanguinis vocatur. et spec. Israëlem redimente, velut ex servitute Egypti, Ex. vi. 6, ex exilio Babylonico, Jes. xliii. 1, &c. Iob. xix. 25: 2 , cgo scio, quod redemtor meus vivit, Deus ipse me ex his calamitatibus vindicabit. Iob. iii. 5, in diris in diem natalem iactatis: gy, tenebræ et caligo eum sibi vindicent, i. e., recuperent, denuo occupent. 2) sq. 7, sanguinem repetiit, i.c., vindicavit, cadis factæ pœnas ab aliquo repetit, nonnisi in Part. 7 vindex sanguinis. Num. xxxv. 19, sq.; Deut. xix. 6, 12; Jos. xx. 3; 2 Sam. xiv. 11, et omisso, Num. XXXV. 12. 3) Quandoquidem et redimendi ius (no. 1), et cædis vindicandæ officium (no. 2) proximi consanguinei erat, 2, consanguineum, propinquum denotat, Num. v. 8; Lev. xxv. 25; Ruth iii. 12. C. art., proximus consanguineus, Ruth iv. 1, 6, 8, cf. iii. 9, 12. Qui hunc proxime excipit, vocatur Ruth ii. 20, cf. iv. 4. Plur. cognati 1 Reg. xvi. 11. (Ita Hebræo, i. c., consan guineus respondet Arab. vindex san tum amicum notat et pinquum, tum tutorem et vindicem guinis.) Ver. 16. ἐὰν δὲ ἐν σκεύει σιδήρου πατάξῃ αὐτὸν, κ.τ.λ. Au. V'er.-16 And if he smite him with an instrument of iron, so that he die, he is a murderer, &c. Bp. Patrick. And if he smite him.] Or rather, "but if he smite him." Bp. Horsley.-Rather, "likely to give him a mortal wound." Rosen. Quo quis morietur, sed futurum hic ut sæpius hanc habet vim, ut significet id quod fieri potest vel solet; hine, quo quis mori potest, aut quo probabile est, aliquem interfici posse: id quod vi oppositionis co san-pertinet, ut si qui lapide vel fuste (vs. sq.) tam exiguo percussus sit, ut vix opinabile pro sit, eo lapide vel fuste interfici posse, per- | ticulam is, aut, ut sensus sit, nulla mulctæ cutiens capitis pœna absolvendus sit. ἐὰν δὲ δι ̓ ἔχθραν ὤσῃ αὐτὸν, καὶ ἐπιρρίψη ἐπ ̓ αὐτὸν πᾶν σκεῦος ἐξ ἐνέδρου, καὶ ἀποθάνῃ. Au. Ver.-20 But if he thrust him of hatred, or hurl at him by laying of wait, that he die; Bp. Patrick.-But if he thrust him of hatred, &c.] Or rather, "for if he thrust him," &c., that is, if by any other means, besides those mentioned, ver. 16-18, he killed a man wittingly, either by pushing him persolutione, nulla mercede perduci te sines, ut vel is, qui ab urbe asyli sub præsidio publico ad judicium perductus est, si cognoscatur, deliberato fecisse homicidium, remittatur ad asyli urbem; vel ut ei, qui est in urbe asyli, permittatur alibi habitare ante mortem Pontifcis maximi. Alii vero hunc solum hujus legis sensum esse putant, qui in altero illius interpretationis membro propositus est; nempe, ne qui in asylum perfugisset, ulla pecunia ante obitum summi sacerdotis jus ad pristinam sedem revertendi sibi posset redimere. h. 1. est antequam (ut Ex. xxii. 25; Lev. xxv. 30)., sc. . Ver. 33. וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם; down violently from a high or steel place or throwing him into the water; or hurling a stone at him; or letting anything fall down upon his head; if death followed, and it appeared he bore a hatred to him, he was to suffer death, as in the former cases (see Deut. xix. 11). Or hurl at him. Houb., Horsley, Booth.—Or hurl anything' [LXX and one MS., compare verse 22] at him. Ver. 29. Au. Ver.-29 So these things shall be for καὶ οὐ μὴ φονοκτονήσητε τὴν γῆν εἰς ἣν ὑμεῖς κατοικεῖτε, κ.τ.λ. Au. Ver.-33 So ye shall not pollute the land wherein ye are, &c. Wherein ye (are). Ged., Booth.--In which ye dwell [Sam., LXX, Syr., Onk., and four MSS.]. CHAP. XXXVI. 1. Au. Ver.-Moses. Geddes. Moses and Eleazar the priest a statute of judgment unto you throughout [LXX, Syr.]. your generations in all your dwellings. Bp. Patrick.-A statute of judgment.] A Ver. 2. Ver. 32. and murderers. οὐ λήψεσθε λύτρα τοῦ φυγεῖν εἰς πόλιν τῶν φυγαδευτηρίων, τοῦ πάλιν κατοικεῖν ἐπὶ τῆς γῆς, ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας. Au. Fer.—32 And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. καὶ εἶπαν. τῷ κυρίῳ ἡμῶν ἐνετείλατο κύριος ἀποδοῦναι τὴν γῆν τῆς κληρονομίας ἐν κλήρῳ τοῖς υἱοῖς Ἰσραήλ. καὶ τῷ κυρίῳ συνέταξε κύριος δοῦναι τὴν κληρονομίαν Σαλπαὰδ τοῦ ἀδελφοῦ ἡμῶν ταῖς θυγατράσιν αὐτοῦ. Au. Ver.-2 And they said, The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the LORD Ged. The high [Sam., LXX, Syr., to give the inheritance of Zelophehad our Vulg., and one MS.] priest. The priest. Rosen. Ne accipiatis redemtionem, i.c., mulctam aut pecuniam judici oblatam, ut fugiat, qui de industria cædem commisit, ad sui asyli urbem, ut revertatur ad habi tandum in terra ante mortem sacerdotis. Sunt qui putent ante omissam esse par brother unto his daughters. The Lord commanded my lord—and my lord was commanded by the Lord. So the Masoretic text and most commentators. Bp. Horsley.-Rather, "Jehovah commanded my lord--and my lord commanded by the direction of Jehovah.” ἐὰν δὲ γένηται ἡ ἄφεσις τῶν υἱῶν Ἰσραὴλ, καὶ προστεθήσεται ἡ κληρονομία αὐτῶν ἐπὶ τὴν κληρονομίαν τῆς φυλῆς, οἷς ἂν γένωνται γυναῖκες, κ.τ.λ. Au. Ver.-4 And when the jubile of the children of Israel shall be, then shall their inheritance be put into the inheritance of the tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers. Shall be put. | ἐγενήθησαν γυναῖκες. καὶ ἐγενήθη ἡ κληρονομία αὐτῶν ἐπὶ τὴν φυλὴν δήμου τοῦ πατρὸς αὐτῶν. Au. Ver.-12 And they were married into the families [Heb., to some that were of the families] of the sons of Manasseh the son of Joseph, and their inheritance remained in the tribe of the family of their father. Bp. Patrick. They were married into the families, &c.] In the margin, more exactly out of the Hebrew, to "some that were of the families:" i. e., to one of the families of Manasseh, from whom several families descended (xxvi. 29, &c.). Their inheritance remained in the tribe.] The word for tribe signifies sometimes merely And so the LXX (as Ged., Booth.-Will remain joined.] Most a family in a tribe. of the versions of ver. 4 are hardly intelli- Grotius observes in the place before named) in this very business, uses sometimes the gible. The meaning of our common translation, if it have any, must be, that the word dnμos, and sometimes quλn; the forinheritance of Zalaphahad's daughters would mer of which signifies a part of a whole be "put to the inheritance" of some other tribe. And thus Josephus also uses the word tribe, only when the jubilee-year should pun, to signify a family. Mr. Selden hath arrive; which certainly cannot be the mean- the same observation in his book De Sucing of the text. Houbigant understood his cessionibus, cap. 18, that is sometext, and has not badly rendered it: "Et, times translated vλn; and then it signifies jubilæo filiis Israel adveniente, manebit not a tribe, but Tarpiàv σvyyéveiav, “faipsarum hæreditas adjuncta ad eam tribum, miliam, cognationem, seu genus sanguine ad quam se contulerint." His version proximum ;"" a family, a kindred, or those would have been clearer thus: Et, vel that are next in blood." But there is no etiam jubilæo filiis Israel," &c. need of these observations, if the words be I wonder "And their that Michaëlis and Dathe did not attend to translated, as they may rightly; this. It was attended to by Rosenmüller, inheritance remained in the tribe and the whose scholium is [see below]. Of the family of their fathers" (see ver. 6). ancient versions, the Septuagint, at least, I think, admits the meaning.-Ged. Rosen.-Sensus est etiamsi futurus est annus Jubilæus, nihilominus tamen manebit hæreditas illarum penes alios. Etsi enim Manassitæ fortasse ea prædia redimere voluissent, attamen ea anno Jubilæo ad filias Tzelophchad sive carum hæredes rediissent ex lege Lev. xxv. 10, data. Ver. 12. Ver. 13. Au. Ter.-13 These are the commandments and the judgments, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan near Jericho. Bp. Patrick.-By commandments, seem to be meant the precepts about the worship of God (ch. xxviii., xxix., xxx.), and by judgments, the civil laws about dividing their inheritances, and regulating their descent to their posterity, and establishing cities of לְנָשִׁים וַתְּהִי נַחֲלָתָן עַל־מַטָה מִשְׁפַּחַת refuge for manslayers, which are expressly called "a statute of judgment" (xxvii. 11; ἐκ τοῦ δήμου τοῦ Μανασσῆ υἱῶν Ἰωσὴφ xxxν. 20). DEUTERON O M Y. qui fluvio alluitur aut interfluente aqua di- CHAP. I. 1. N אֵלֶה הַדְּבָרִים אֲשֶׁר דִּבֶּר משֶׁה אֶל־ numquam, כָּל־יִשְׂרָאֵל בְּעֵבֶר הַיַּרְבֵּן בַּמִּדְבָּר transiit. Nominantur nunc singula loca, in בָּעֲרָבָה מוֹל סוּף בֵּין־פָּארָן וּבֵין־תִּפֶל -quibus Moses sermones in hoc libro con וְלָבָן וַחֲצֵרֹת וְדִי זָהָב : 720 οὗτοι οἱ λόγοι οὓς ἐλάλησε Μωυσῆς παντὶ Ἰσραὴλ πέραν τοῦ Ἰορδάνου ἐν τῇ ἐρήμῳ πρὸς δυσμαῖς πλησίον τῆς ἐρυθρᾶς θαλάσσης αναμέσον Φαρὰν Τοφύλ, καὶ Λοβὸν, καὶ Αὐλων, καὶ Καταχρύσεα. Au. Ver. 1 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red Sea [or, Zuph], between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. 1, 5, On this side Jordan. signatos proloquutus fuerit. Pool, Patrick, Ged., Booth., Gesen., Patrick. stand it, the route of the Israelites is de- Bp. Horsley.-"These be the words," Bp. Patrick. The Vulgar Latin having &c., i. e., These words, related in this book translated the Hebrew words [beeber] "on of Deuteronomy, are what Moses spake the other side Jordan," it hath furnished unto the children of Israel, at these different some ill-disposed minds with an argument, places; namely, on the banks of Jordan, in that Moses was not the author of this book the wilderness, in the plain beside the Red [so Geddes]: for he that wrote plainly Sea, and upon their journeys between Paran shews that he was in Canaan when he wrote and Tophel, &c. In this verse, as I underit. But a very little consideration would have prevented this frivolous objection; there being nothing more certain, than that the Hebrew words signify indifferently, either one side or the other; and may be Rosen., In planitie, sc. Moabitica, literally translated, "in the passage over coll. vs. 5. 7 verti quoque potest deJordan," or as they were about to pass over sertum; nam in Oriente loca plana ob fonit; as Huetius observes and proves, by tium et pluviarum defectum, sterilia sunt plain examples, that the Hebrews have no atque deserta. i, E regione Suph. other word to express their mind, when they Quum hic de campestribus Moabiticis sermo would say either on this side or beyond (see sit, Suph videtur locus esse in illa regione Demonstr. Evang., propos. iv., cap. 14). situs, ita dictus fortasse quod in finibus To which another learned writer, since him regionis situs esset; nam, finire et (Hermannus Witsius, lib. i. Miscel. Sacr., finitionem, terminum denotat. Haud divercap. 14), hath added several other places, sus fuerit a 7, Num. xxi. 14. LXX, which evidently show, that beeber is a word Onkelos, et Hieronymus esse putarunt that indifferently belongs to either side of i. q., 22, mare erythraum. Sed nusquam any place (see 1 Sam. xiv. 40), and must be voce sola illud mare indicatur. determined by the matter in hand, to which it is to be applied. And here, undoubtedly, Ver. 2. (see iii. 8). Rosen., In transitu Jordanis, in ora illius orientali, ef. cap. iii. 8; iv. 41, 47., quod proprie significat transitum, trajectum, deinde denotat omnem tractum, ἕνδεκα ἡμερῶν ἐκ Χωρὴβ ὁδὸς ἐπ ̓ ὄρος Σηεὶρ ews Kádns Bapvý. Au. Ver.-2 (There are eleven days' |