Numbers 26:1--32:42
The plague having swept away the last of that devoted generation, which provoked the Lord to "swear in his wrath that they should not enter" Canaan; he now, after an interval of 38 years, commands another census of the Israelites to be made, to preserve the distinction of families, and to regulate the tribes previous to their entry into the promised land, as well as to ascertain the proportion of land which should be allotted to each tribe. For, though the whole was divided by lot, yet the portions were so disposed, that a numerous tribe did not draw where the lots assigned small inheritances, or the contrary.
firstborn <01060> [the eldest.]
[thy children.]
earth opened <06605 0776> [earth opened.]
Korah <07141> [together.]
The Samaritan text does not intimate that Korah was swallowed up, but that he was burnt, as appears to have been the fact; and the Psalmist also, (Ps 106:17,) only mentions Dathan and Abiram as having been swallowed up. "And the earth swallowed them up, what time that company died; and the fire devoured Korah with the 250 men, who became a sign."
warning <05251> [they became a sign.]
It seems to be intimated in ch. 16:27, 31-33, that the sons and the little ones of Korah, Dathan, and Abiram, were swallowed up; but the text here expressly affirms, that the children of Korah "died not;" and their descendants were famous even in David's time. On a close inspection, however, of ver. 27, we shall find, that the sons and the little ones of Dathan and Abiram alone are mentioned.
Nemuel <05241> [Nemuel.]
[Jemuel. Jachin.]
[Jarib.]
Zerah <02226> [Zerah.]
[Zohar.]
The immense decrease of this tribe, no less than 37,100, renders it highly probable, that, influenced by the bad example of Zimri, the Simeonites had been peculiarly criminal in the late wickedness, and that multitudes of them had died of the plague. It is remarkable, that Moses, in De ch. 33, bestows no blessing upon this tribe.
Zephon <06827> [Zephon.]
[Ziphion, Haggai, Shuni, Ezbon, Eri, Arodi, Areli.]
[or, Ezbon.]
[Arodi.]
Er ... Onan ... Er ... Onan <0209 06147> [Er and Onan.]
Shelah <07956> [Shelah.]
Perez <06557> [Pharez.]
[Perez.]
[Phares. Zerah.]
[Zarah.]
Issacharites <01121> [the sons.]
Puah <06312> [Pua. or, Phuvah.]
Jashub <03437> [Jashub. or, Job.]
64,300 <08346> [threescore.]
Machir ........ Machir <04353> [Machir.]
Iezer <0372> [Jeezer. called Abiezer.]
Zelophehad .................. Zelophehad <06765> [Zelophehad.]
Beker <01071> [Becher.]
[Bered. Tahath. Eladah. Tahath.]
Benjaminites <01144 01121> [sons of Benjamin.]
Ahiram <0297> [Ahiram.]
[Ehi.]
[Aharah.]
Shupham <08197> [Shupham.]
[Muppim, and Huppim.]
Ard ... Naaman .......... Naaman <05283 0714> [Ard and Naaman.]
[Addar.]
[Shuam.]
[Hushim.]
Asherites <0836 01121> [the children of Asher.]
[Jimnah. Ishuah. Isui.]
[Imnah. Isuah. Ishuai.]
Serah <08294> [Sarah.]
[Serah.]
Naphtalites <05321 01121> [the sons of Naphtali.]
Shillem <08006> [Shillem.]
[Shallum.]
The following comparative statement will show how much some of the tribes had increased, and others had diminished, since the enumeration in ch. 1: Now. Before. 1. Reuben 43,730 46,500 2. Simeon 22,200 59,300 3. Gad 40,500 45,650 4. Judah 76,500 74,600 5. Issachar 64,300 54,400 6. Zebulun 60,500 57,400 7. Manasseh 52,700 32,200 8. Ephraim 32,500 40,500 9. Benjamin 45,600 35,400 10. Dan 64,400 62,700 11. Asher 53,400 41,500 12. Naphtali 45,400 53,400 _______ _______ Total 601,730 603,550 _______ _______ Thus we find there was the following increase and decrease in the several tribes: 1. Reuben 2,770 decrease 2. Simeon 37,100 decrease 3. Gad 5,150 decrease 4. Judah 1,900 increase 5. Issachar 9,900 increase 6. Zebulun 3,100 increase 7. Manasseh 20,500 increase 8. Ephraim 8,000 decrease 9. Benjamin 10,200 increase 10. Dan 1,700 increase 11. Asher 11,900 increase 12. Naphtali 8,000 decrease _______________ Decrease in all . . . . . . 61,020 Increase in all . . . . . . 59,200 ______ Decrease on the whole . . . 1,820 It should be observed, that among these there was not one of the former census, except Joshua and Caleb. (See ver. 64, 65.) Thus, though there was such an amazing increase in seven tribes, yet so great was the decrease in the other five tribes, that the balance against the present census is 1,820, as appears above. Notwithstanding the amazing increase in some, and decrease in other tribes, the same sort of proportion is kept in their several divisions; so as to keep the division in the front the largest, and that in the rear the next.
larger <07227> [many.]
group <07235> [give the more. Heb. multiply his. give the less. Heb. diminish his.]
lot <01486> [by lot.]
This division by lot seems to have respect only to the quarter, or situation, which each tribe was to possess, and not to the quantity or extent of land, which was to be proportioned to the numbers of each tribe, according to the register now formed. Thus, for instance, it was determined by lot which of the twelve tribes was to inherit in the south, which in the north, etc.: then, in that quarter where the lot fell, a larger or smaller portion of land was assigned them, according to the goodness of the soil, and in proportion as they were more or less numerous. Thus the decreasing of any tribe in the wilderness, proved the decrease of their future political importance and affluence in all succeeding ages. This equal division of property was, under God, the great bulwark and strength of the Hebrew commonwealth. According to the most exact calculations, Canaan contained 14,976,000 acres; which, divided among 600,000 men, will allow of more than 21 acres and a half to each, with a remainder of 1,976,000 acres for the princes of tribes, Levitical cities, etc.: so that there was an ample provision to enable each person, with all the advantages of that fertile country and fine climate, to live, if not in affluent, yet in very comfortable circumstances. Canaan lies between lat. 31 degrees and 33 degrees 30' N., and long. 35 degrees and 37 degrees E.; its length, from the city of Dan to Beersheba, is about 200 miles; and its breadth, from the shores of the Mediterranean to the eastern borders, about 90. The Canaanites, the descendants of Canaan, son of Ham, and the original inhabitants of the land, were divided into seven principal nations,--the Amorites, Hittites, Jebusites, Girgashites, Canaanites, Perizzites, and Hivites, and formed themselves into almost as many kingdoms as they had cities. After their defeat by the Israelites, such as escaped the sword became tributary; but in process of time, having seduced them to their idolatries, they recovered many of the strongest places in the country; and even formed themselves into a mighty kingdom in Galilee. They were, however, again defeated by Barak, but were not finally subdued till the reign of David and Solomon; the latter of whom employed 153,600 in the most servile parts of the work of building the temple, palace, etc.
numbered <06485> [these are.]
Gershon <01648> [of Gershon.]
numbered ................ numbered <06485> [those that.]
numbered ................ numbered <06485> [they were not.]
inheritance <05159> [because.]
surely die <04191> [They shall.]
Caleb <03612> [save Caleb.]
daughters .................................... daughters <01323> [the daughters.]
In the orders for the division of the land, just given, no provision had been made for females, in case of failure of male issue. The five daughters of Zelophehad, therefore, considered themselves as destitute, having neither father nor brother, and being themselves entirely overlooked; and they agreed to refer the case to Moses and the rulers, whether it were not equitable that they should inherit their father's portion. This led to the enactment of an additional law to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. This law, which is as reasonable as it is just, stands thus:--1. On the demise of the father, the estate descends to the sons. 2. If there be no son, the daughters succeed. 3. If there be no daughter, the brothers of the deceased inherit. 4. If there be no brethren, or paternal uncles, the estate goes to the grand uncles, or brothers of his father. 5. If there be no grand uncles, then the nearest of kin succeeds to the inheritance. Beyond this fifth degree the law does not extend, because there must always have been some among the Israelites who could be called kinsmen.
Zelophehad <06765> [Zelophehad.]
Rosenmuller translates this verse as follows: "Our father died in the wilderness, leaving no sons; nor was he among those who rebelled against the Lord with Korah, who died on account of his own sin." Professor Dathe, however, understands by "his own sin," that sin which was common to all the Israelites, who died on account of their unbelief.
died .... wilderness .......................... died <04191 04057> [died in the.]
company ............. company <05712> [in the company.]
died ............................. died ..... sin <04191 02399> [died in his.]
name <08034> [Why.]
should ....... be lost <01639> [done away. Heb. diminished. Give.]
relative <07607> [kinsman.]
requirement <02708> [a statute.]
mountain <02022> [mount.]
gathered .......... gathered <0622> [thou also.]
Aaron <0175> [as Aaron.]
rebelled <04784> [ye rebelled.]
Meribah <04809> [Meribah.]
Lord <03068> [the Lord.]
{Yehowah elohey haroochoth lechol basar,} "Jehovah, the God of the spirits of all flesh." This address sufficiently proves, that this holy man believed man to be compounded of flesh and spirit, and that these principles are perfectly distinct. Either the materiality of the soul is a human fable, or, if it be a true doctrine, Moses did not pray under the influence of the Divine Spirit. There is a similar form of expression in ch. 16:22: "O God, the God of the spirits of all flesh;" and in Job 12:10, "In whose hand is the soul {nephesh} of all living; and the spirit {rooach} of all flesh of man." These seem decisive proofs, among many others, that the Old Testament teaches that there is an immortal spirit in man; for though {rooach} sometimes denotes breath or wind, yet it certainly has not that signification here, nor in the other passages cited.
God <0430> [the God.]
Let ............ appoint ... man <06485 0376> [set a man.]
out ................ out <03318> [go out.]
sheep <06629> [as sheep.]
Take Joshua <03947 03091> [Take thee.]
man <0376> [a man.]
lay <05564> [lay.]
commission <06680> [give him.]
delegate ..... authority <05414 01935> [put some.]
obedient <08085> [may be.]
stand <05975> [he shall.]
Urim <0224> [Urim.]
command <06310> [at his word.]
food <03899> [my bread.]
pleasing aroma <05207 07381> [for a sweet savour unto me. Heb. savour of my rest.]
appointed time <04150> [in their due season.]
The stated sacrifices and service of the tabernacle having, probably, been greatly interrupted for several years, and a new generation having arisen, who were children or minors when the law was given respecting these ordinances; and as they were now about to enter into the promised land, where they must be established and constantly observed; God commands Moses to repeat them to the people in the following order:--1. Daily: the morning and evening sacrifices; a lamb each time. (ver. 3, 4.) 2. Weekly: the sabbath offerings; two lambs of a year old. (ver. 9, 10.) 3. Monthly: at the beginning of each month, two young bullocks, one ram, and seven lambs of a year old, and a kid for a sin offering. (ver. 11-15.) 4. Annual: (1) the Passover to last seven days; the offerings, two young bullocks, one ram, seven lambs of a year old, and a he-goat. (ver. 16-25.) (2) The day of first-fruits: the sacrifices the same as on the beginning of the month. (ver. 26-31.)
two ... lambs <08147 03532> [two lambs.]
day <03117> [day by day. Heb. in a day.]
second <08145> [and the other.]
late afternoon <06153> [at even. Heb. between the two evenings.]
continual <08548> [a continual.]
instituted <06213> [was ordained.]
holy <06944> [in the holy.]
pour <05258> [to be poured.]
burnt offering ........ burnt offering <05930> [the burnt.]
continual <08548> [the continual.]
first <07218> [in the beginnings.]
two young <08147 01241> [two young.]
burnt offering <05930> [for a burnt.]
continual <08548> [beside.]
two young <08147 01241> [two young.]
unblemished <08549> [they shall.]
seventh <07637> [on the seventh.]
do <06213> [ye shall do.]
day <03117> [in the day.]
two young <08147 01241> [two young.]
Bishop Patrick observes that no peace offerings are appointed in this chapter, which were chiefly for the benefit of the offerers, and therefore in them they were left more to themselves; but burnt offerings, which were purely for the honour of God, and confessions of his dominion, and which figured evangelical piety and devotion, by which the soul is wholly offered up to God, in the flames of holy love; and sin offerings, which were typical of Christ's sacrifice of himself, by which we and our services are perfected and sanctified.
unblemished <08549> [without blemish.]
seventh <07637> [the seventh.]
That is, the month Tisri, the seventh month of their ecclesiastical year, but the first of their civil year, answering to our September. This, which was their new year's day, was a time of great festivity, and ushered in by the blowing of trumpets; whence it was also called the feast of blowing the trumpets. In imitation of this Jewish festival, different nations began the new year with sacrifices and festivity. The ancient Egyptians did so; and the Persians also celebrated their {nawee rooz,} or new year's day, which they held on the vernal equinox, and which "lasted ten days, during which all ranks seemed to participate in one general joy. The rich sent presents to the poor; all were dressed in their holiday clothes; all kept open house; and religious processions, music, dancing, a species of theatrical exhibition, rustic sports, and other pastimes, presented a continued round of varied amusement. Even the dead, and the ideal beings were not forgotten; rich viands being placed on the tops of houses and high towers, on the flavour of which the {Peris,} and spirits of their departed heroes and friends, were supposed to feast." After the Mohammedan conquest of Persia, the celebration of this period sensibly declined, and at last totally ceased, till the time of Jelaladdin (about A.D. 1082), who, coming to the crown at the vernal equinox, re-established the ancient festival, which has ever since been celebrated with pomp and acclamations.
first day ..... month <02320 0259> [the first day of the month.]
The monthly sacrifices were regulated by the new moons; and it is probable that the solemn sacrifices were appointed by God, to prevent the idolatry which was usual among the heathen at this period; who expressed the most extravagant rejoicings on the first appearance of the new moon. Moses, however, used the return of the moon only as one of the most natural and convenient measures of time; and appointed sacrifices to Jehovah, to prevent the Israelites from falling into the idolatries of their heathen neighbours. In the serene climate of Arabia and Judea, its first faint crescent is, for the most part, visible to all.
blowing <08643> [blowing.]
burnt offering ......... burnt offering <05930> [the burnt.]
daily <08548> [the daily.]
prescribed <04941> [according.]
tenth <06218> [on the tenth.]
humble <06031> [afflict.]
without blemish <08549> [without blemish.]
purification offering ...... purification <02403> [beside.]
continual <08548> [the continual.]
fifteenth day .............................. days <03117 02568> [the fifteenth day.]
This was the feast of Tabernacles, kept in commemoration of their dwelling in tents in the wilderness for forty years. The first and last days were to be kept as sabbaths, on which there were solemn assemblies; and for seven days sacrifices were offered. On the other festivals, two bullocks sufficed, (ch. 28:11, 19, 27), and on the festival at the beginning of this month, only one was appointed; but, on the first day of this festival, thirteen young bullocks were appointed; and so on each successive day, with the decrease of only one bullock, till on the seventh day, there were only seven, making in all seventy bullocks. The lambs, and the rams also, were in a double proportion to the number sacrificed at any other festival. This was an expensive service; but more easy at this time of the year than any other, as Bishop Patrick observes, because now their barns were full, and their wine-presses overflowed; and their hearts might well be supposed to be more enlarged than at other times, in thankfulness to God for the multitude of his mercies. The Jewish doctors give this reason for the daily diminution of the number of the bullocks: the whole number, say they, was according to the languages of the seventy nations of the world; and the diminution of one every day signified, that there should be a gradual diminution of those nations till all things were brought under the government of the Messiah; in whose days "no sacrifices shall remain, but those of thanksgiving, prayer, and praise."
thirteen young bulls <07969 01241 06499> [thirteen young bullocks.]
At this feast thirteen bullocks, two rams, and fourteen lambs, were to be offered. It is worthy of remark, that in each of the seven days of this feast one bullock is to be abated, so that on the seventh day (ver. 32) they were to offer seven bullocks, but the rams and lambs were every day alike; which appointment might signify a diminishing and wearing away of the legal offerings, to lead them to the spiritual and reasonable service, by presenting their own bodies a living sacrifice, holy, and acceptable unto God. .# Ro 12:1
prescribed <04941> [after the manner.]
That is, after the manner already prescribed.
prescribed <04941> [after the manner.]
drink offering <05262> [drink offering.]
eighth day <03117 08066> [eighth day.]
Though this day was properly a distinct festival, and esteemed the chief or high day of the feast, yet fewer sacrifices are appointed for it than for any of the foregoing seven. On every one of them two rams and fourteen lambs were offered; but on this day there were but half as many; and whereas seven bullocks were the fewest that were offered on any of those days, on this there was only one. At this feast, there was an extraordinary ceremony of which the rabbins inform us, namely, the drawing water out of the pool of Siloam, and pouring it, mixed with wine, on the sacrifice as it lay on the altar. This they are said to have done with such expressions of joy, that it became a common proverb, "He that never saw the rejoicing of drawing of water, never saw rejoicing in all his life." The Jews pretend to ground this custom on the following passage of Isaiah, (ch. 12:3,) "With joy shall ye draw water out of the wells of salvation;" and to this ceremony Jesus is supposed to refer, when "in the last day, the great day of the feast, he stood and cried, saying, If any man thirst, let him come unto me, and drink: he that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water," (Joh 7:37, 38:) thereby calling off the people from their carnal mirth and festive and pompous ceremonies, to seek spiritual refreshment for their minds.
[do, or, offer. in your set feasts.]
It appears from the account in these two chapters, that there were annually offered to God, at the public charge, independently of a prodigious number of voluntary, vow, and trespass offerings, 15 goats, 21 kids, 72 rams, 132 bullocks, and 1,101 lambs. But how little is all this compared with the lambs slain every year at the passover. Cestius, the Roman general, asked the priests how many persons had come to Jerusalem at their annual festivals: the priests, numbering the people by the lambs that had been slain, said, "twenty-five myriads, 5,000, and 600."
vows <05088> [beside your vows.]
man <0376> [If a man.]
The preceding chapters had treated of sacrifices required by law; and in the laws here delivered in respect to vows must have been very useful, as they both prevented and annulled rash vows, and provided a proper sanction for the support and performance of those which were rationally made, and which were made to the Lord.
makes ... vow <05087 05088> [vow a vow.]
takes <07650> [swear.]
binding <0631> [to bind.]
break <02490> [break. Heb. profane.]
do <06213> [he shall do.]
vow <05088> [she vowed. Heb. her vows were upon her.]
clearly nullifies ..................... husband ..... void <0376 06565> [her husband hath made.]
Lord <03068> [and the Lord.]
obligation <0632> [and every.]
bring affliction <06031> [to afflict.]
bear <05375> [he shall bear.]
vengeance <05358> [Avenge.]
Midianites <04084> [the Midianites.]
gathered <0622> [gathered.]
you ........... execute ... Lord's <03068 05414> [avenge the Lord.]
It was God's quarrel, not their own, that they were now to take up. These people were idolaters, and had seduced the Israelites to practise the same abominations. Idolatry is an offence against God; and the civil power has no authority to meddle with what belongs to Him, without especial directions, certified, as in this case, in the most unequivocal manner. Private revenge, ambition, or avarice were to have no place in this business: Jehovah is to be avenged; and through Him, the children of Israel, (ver. 2,) because they were nearly ruined by their idolatries. If Jehovah, instead of punishing sinners by earthquakes, pestilence, or famine,is pleased expressly to command any person or people to avenge his cause, this commission justifies, nay sanctifies, war, massacre, or devastation. Though none at present shew such a commission, yet the Israelites could; and it is therefore absurd to censure Moses, Joshua, and Israel, for the dreadful slaughter made by them. God himself passed sentence of condemnation, and employed them merely as ministers of his vengeance; and unless it could be proved that the criminals did not deserve their doom, or that God had no right to punish his rebellious creatures, such objectors only shew their enmity to God by becoming the unsolicited advocates of his enemies.
thousand men .... tribe ..... tribes <04294 0505> [Of every tribe a thousand. Heb. A thousand of a tribe, a thousand of a tribe. a thousand.]
thousand <0505> [a thousand.]
Twelve thousand in all--a small number in proportion to all Israel, or to the forces which they had to encounter. As they were under the conduct of captains of thousands and hundreds, they probably had no general; for Phinehas seems to have accompanied them simply to take charge of "the holy instruments;" probably the ark and silver trumpets.
Phinehas <06372> [Phinehas.]
holy articles <03627 06944> [the holy instruments.]
signal <08643> [to blow.]
male <02145> [all.]
male <02145> [the males.]
kings ................. kings <04428> [the kings.]
Zur <06698> [Zur.]
Balaam <01109> [Balaam.]
plains ... Moab <04124 06160> [the plains of Moab.]
<03318> [went forth.]
outside ... camp <04264 02351> [without the camp.]
furious <07107> [wroth.]
war <04421> [battle. Heb. host of war.]
resulted <01961 02007> [these caused.]
counsel ............... matter <01697> [in the matter.]
plague <04046> [and there.]
kill ... boy ... kill ........... man <02145 02026> [kill every male.]
The sword of war should spare women and children, as incapable of resisting; but the sword of justice knows no distinction, except that of guilty or not guilty, or more or less guilty. This was the execution of a righteous sentence upon a guilty nation, in which the women were the greatest criminals; and it may safely be said, that their lives were forfeited by their personal transgressions. With respect to the execution of the male infants, who cannot be supposed to have been guilty, God, the author and supporter of life, who has a right to dispose of it when and how he thinks proper, commanded it; and "shall not the Judge of all the earth do right?"
boy ............. man <02145> [him. Heb. a male.]
yours <02421> [keep alive for yourselves.]
It has been groundlessly asserted, that Moses here authorised the Israelites to make concubines of the whole number of female children; and an insidious objection against his writings has been grounded upon this monstrous supposition. But the whole tenor of the law, and especially a statute recorded in De 21:10-14, proves most decisively to the contrary. They were merely permitted to possess them as female slaves, educating them in their families, and employing them as domestics; for the laws concerning fornication, concubinage, and marriage, were in full force, and prohibited an Israelite even from marrying a captive, without delays and previous formalities; and if he afterwards divorced her, he was to set here at liberty, "because he had humbled her."
remain <02583> [abide.]
Though the Israelites had acted by the commission of God, yet they had contracted pollution by touching the dead; and the spoil having been used by idolaters, must also be purified in the prescribed manner.
garment <0899> [raiment.]
made ........... made <03627> [that is made. Heb. instrument, or, vessel.]
stand ............................... withstand <0935> [abide.]
purified <02398> [it shall be purified.]
pass through ............................. pass through <05674> [ye shall make.]
captured <07628> [that was taken. Heb. of the captivity.]
Divide <02673> [two parts.]
exact <07311> [levy.]
one life <0259 05315> [one soul.]
raised <08641> [an heave.]
one portion <0259 0270> [one portion.]
sheep <06629> [flocks, or, goats. and give.]
responsible .... care <08104 04931> [keep the.]
spoil <04455> [the booty.]
It appears from the enumeration here, that the Israelites, in this war with the Midianites, took 32,000 female prisoners, 61,000 asses, 72,000 beeves, and 675,000 sheep and small cattle; besides the immense number of males who fell in battle, and the women and children who were slain by the divine command. (ver. 17.) This booty was divided into equal parts, by which partition a far larger share was justly given to the warriors employed on the expedition, who were only 12,000, than to those, who being equally willing to go, were ordered to stay in the camp. Each party was to give a certain proportion to Jehovah, as their sovereign, in grateful acknowledgement that to him they owed their success. The soldiers to give to the Lord one out of every five hundred persons, beeves, asses, and sheep, (ver. 28,) and the people, who by staying at home risked nothing, and had no fatigue, were to give one out of fifty of each of the above to the Levites, who were far more numerous than the priests. (ver. 30.) The booty, its division among the soldiers and people, and the proportion given by each to the Lord and to the Levites, will be seen at one view by the following table:-- Sheep . . . . 675,000 To soldiers . . . 337,500 To God. . . . . . 675 To people . . . . 337,500 To Levites. . . . 6,750 Beeves. . . . 72,000 To soldiers . . . 36,000 To God. . . . . . 72 To people . . . . 36,000 To Levites. . . . 720 Asses . . . . 61,000 To soldiers . . . 30,500 To God. . . . . . 61 To people . . . . 30,500 To Levites. . . . 610 Persons . . . 32,000 To soldiers . . . 16,000 To God. . . . . . 32 To people . . . . 16,000 To Levites. . . . 320 It does not appear that a single ox, sheep, or ass, was required by Moses as his portion; or that there was any given to him by the people; and though he had a family as well as others, yet no provision was made for them above the common lot of Levites!
Eleazar <0499> [Eleazar.]
Levites <03881> [the Levites.]
responsible .... care <04931 08104> [kept the charge.]
authority <03027> [charge. Heb. hand. lacketh.]
brought <07126> [therefore brought.]
The officers of the army having mustered their men, found they had not lost a man in the contest with Midian! Penetrated with gratitude for this most remarkable interposition of Providence in their favour, they now offer to Jehovah the golden jewels which they had found among the spoil, to the amount of 16,750 shekels, equal to Å“37,869 16s. 5d. of our money.
offering <07133> [an oblation.]
found <04672> [gotten. Heb. found. an atonement.]
offering <08641> [offering. Heb. heave-offering.]
memorial <02146> [a memorial.]
Reubenites .... Gadites <01121> [the children.]
Jazer <03270> [Jazer.]
[Jaazer.]
<04725> [the place.]
Ataroth <05852> [Ataroth.]
Nimrah <05247> [Nimrah.]
[Beth-nimrah]
[Nimrim. Heshbon.]
Sebam <07643> [Shebam.]
[Shibmah.]
[Sibmah. Beon.]
[Baal-meon.]
found <04672> [if we have.]
cross <05674> [bring us.]
remain <03427> [shall ye sit here.]
frustrate <05106> [wherefore.]
frustrate <05106> [discourage. Heb. break.]
twenty <06242> [from twenty.]
wholeheartedly <04390> [because.]
followed ... wholeheartedly <0310 04390> [wholly followed me. Heb. fulfilled after me.]
wholeheartedly <04390> [for.]
wander <05128> [wander.]
generation <01755> [until all.]
brood <08635> [an increase.]
increase <05595> [to augment.]
turn <07725> [if ye turn.]
once <03254> [he will yet.]
destruction <07843> [ye shall.]
This proposal was very equitable, and it was honestly made and faithfully executed; though it did not imply that all men capable of bearing arms should go, and so leave their families and possessions defenceless, but only a sufficient detachment of them. Among the inhabitants of the land were the Ammonites, Moabites, Idumeans, and the remains of the Midianites and Amorites; and as it was impossible for the women and children to keep the defenced cities, when placed in them, many of the men of war must of course stay behind. In the last census (ch. 26), the tribe of Reuben consisted of 43,730 men; the tribe of Gad 40,500; and the tribe of Manasseh 52,700; the half of which is 26,350; which together amount to 110,580. Now from Jos 4:13, we learn, that of these tribes only 40,000 armed men passed over Jordan to assist their brethren: consequently 70,580 men were left behind for the defence of the women, the children, and the flocks: which was amply sufficient for this purpose.
inheritance <05157> [we will.]
inheritance <05159> [because.]
side .................. side <05676> [on this side.]
land ......................... land <0776> [land.]
return <07725> [ye shall.]
obligation <05355> [be guiltless.]
land ......................... land <0776> [this land.]
do <06213> [if ye will.]
know .... sin <02403 03045> [be sure your sin.]
If the persons concerned prevaricated, and so imposed on men, or if they afterwards refused to fulfil their engagement, God would most certainly detect and expose their wickedness, and inflict condign punishment upon them. Of all the ways, says Dr. South, to be taken for the prevention of that great plague of mankind, Sin, there is none so rational and efficacious as to confute and baffle those motives by which men are induced to embrace it; and among all such motives, the heart of man seems to be chiefly overpowered and prevailed upon by two, viz. secrecy in committing sin, and impunity with respect to its consequences. Accordingly, Moses, in this chapter, having to deal with a company of men suspected of a base and fraudulent design, though couched under a very fair pretence, as most such designs are, endeavours to quash it in its very conception, by secretly applying himself to encounter those secret motives and arguments, which he knew were the most likely to encourage them in it. And this he does very briefly, but effectually, by assuring them, that how covertly and artificially soever they might carry on their dark project, yet their sin would infallibly find them out. Though the subject and occasion of these words are indeed particular, yet the design of them is manifestly of an universal import, as reaching the case of all transgressors, in their first entrance on any sinful act or course.
servants <05650> [thy servants.]
armed <02502> [armed.]
lord <0113> [as my lord.]
Moses <04872> [Moses.]
half ... tribe <02677 07626> [half the.]
realm .......... realm <04467> [the kingdom.]
Dibon <01769> [Dibon.]
Eusebius says that Dibon was a large town, near the river Arnon. Burckhardt says, that when he was about an hour's distance north of the Modjeb or Arnon, he was shown to the N. E. the ruins of Diban, the ancient Dibon, situated in the low ground of the Koura, or plains of Moab.
Aroer <06177> [Aroer.]
Aroer was situated, according to Eusebius, on a mountain on the north bank of the river Arnon. This is confirmed by Burckhardt, who says it is called Araayr, and is seated on the edge of the precipice, at the foot of which the river flows.
Jazer <03270> [Jaazer.]
[Jazer]
Beth Nimrah <01039> [Beth-nimrah.]
Probably the same as Nimrim in Jer 48:34, and the Bethnabris mentioned by Eusebius, five miles north from Livias. Burckhardt says, that "in the valley of the Jordan, south of Abou Obeida, are the ruins of Nemrim, probably the Beth-nimrah of the Scriptures."
[Nimrah. fenced cities.]
Heshbon <02809> [Heshbon.]
[Eleahleh.]
Elealeh is placed, by Eusebius, a mile from Heshbon. It is now called El Aal, "the high," and is situated on a hill.
Nebo <05015> [Nebo.]
Baal Meon <01186> [Baal-meon.]
This town is placed, by Eusebius and Jerome, nine miles from Heshbon, at the foot of mount Abarim.
name ..... renamed ... cities <08034 05892 07121> [gave other names unto the cities. Heb. they called by names the names of the cities.]
Jair <02971> [Jair.]
Havvoth Jair <02334> [Havoth-jair.]
