Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Ye shall give many: compare Numbers 33:54 Joshua 20:2.
Verse 8. - And the cities which ye shall give shall be, &c. Rather, "And as to the cities which ye shall give from the possession of the children of Israel, from the many ye shall multiply, and from the few ye shall decrease." What seems to be a general rule of proportionate giving is laid down here, but it was not carried out, and it is not easy to see how it could have been. From the large combined territory of Judah and Simeon nine cities were indeed surrendered (Joshua 21), but all the rest, great and small, gave up four apiece, except Naphtali, which gave up three only. As the territory of Naphtali was apparently large in proportion to its numbers, this was probably for no other reason than that the tribe stood last on the list. Every one. Hebrew, אִישׁ. It was in fact each tribe that surrendered so many cities, but since the tribal inheritance was the joint property of all the tribesmen, every man felt that he was a party to the gift. No doubt it was the Divine intention to foster in the tribes as far as possible this local feeling of interest and property in the Levites who dwelt among them (compare the expression "their scribes and Pharisees" in Luke 5:30). The dispersion of the Levites (however mysteriously connected with the prophecy of Genesis 49:5-7) was obviously designed to form a bond of unity for all Israel by diffusing the knowledge and love of the national religion, and by keeping up a constant communication between the future capital and all the provinces. According to the Divine ideal Israel as a whole was "the election" (ἡ ἐκλογή) from all the earth, the Levites were the ἐκλογή of Israel, and the priests the ἐκλογή of Levi. The priestly family was at present too small to be influential, but the Levites were numerous enough to have leavened the whole nation if they had walked worthy of their calling. They were gathered together in towns of their own, partly no doubt in order to avoid disputes, but partly that they might have a better opportunity of setting forth the true ideal of what Jewish life should be.
And the cities which ye shall give [shall be] of the possession of the children of Israel: from [them that have] many ye shall give many; but from [them that have] few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth.
From them that have many ye shall give. — By the equity of this proportion, the richer are bound to give more to the minister’s maintenance than the poorer. Let this be noted by those that refuse to give anything to their ministers, because they have not those things, the tithes whereof the law requires for this purpose. See Galatians 6:6 , See Trapp on " Galatians 6:6 "
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Nu 35:9-34.
Nu 35:9-34.
THE BLOOD AVENGER.
And the Lord spake unto Moses,.... At the same time, or he continued his speech unto him:
saying: as follows.
No text from Poole on this verse.
9–34. The ‘Cities of Refuge,’ and the Law relating to homicide
In Numbers 35:9-15 the appointment of the six cities and their purpose are prescribed; Numbers 35:16-23 contain specimen cases distinguishing deliberate murder from accidental homicide; Numbers 35:24-28 provide the legal procedure; Numbers 35:29-34 form a conclusion.
The section presents the latest development in the O.T. of the Law of Asylum. In early days (Exodus 21:13 f. E ) an appointed place was provided, to which the manslayer might flee, i.e. an altar, which would be within easy reach of every town; cf. 1 Kings 1:50; 1 Kings 2:28. In D (Deuteronomy 19:1-10), when only one altar was permitted, at the national sanctuary at Jerusalem, which would be practically useless for purposes of asylum, special cities were substituted for the local altars. Three cities were specified, and, if Jehovah enlarged the Israelites’ borders, three more were to be added1 [Note: Three have previously been mentioned in Deuteronomy 4:41-43; but it is unlikely that the writer of Deuteronomy 19. understood nine cities to be intended. See Driver, Deut. p. 233.] . If the manslayer be guilty of deliberate murder, the elders of his own city shall send to the city whither he has fled for asylum, and shall deliver him up to the gô’çl or ‘avenger of blood’; but if the homicide was accidental, he may stay in safety in the city whither he has fled. In the present passage (P ) the regulations are fuller. Of the six cities three are to be on each side of the Jordan (the fulfilment of the command, with the name of the cities, is related in Joshua 20). They receive, for the first time, the title ‘cities of refuge’ (see on Numbers 35:11). When a manslayer flees to one of these cities, ‘the congregation’ (see on Numbers 35:12) judges between him and the gô’çl, to discover whether the manslaughter had been deliberate or accidental. If it is proved to be accidental, the man must be taken back to the city of refuge, where he must remain until the death of the high priest. If he ventures out before that time, the gô’çl may kill him. If, on the other hand, he is found guilty of deliberate murder, the gô’çl must kill him.
Gray (Numb. p. 471) points out that this modifies the ancient custom in three respects: (1) Ancient custom made no distinction between accidental and deliberate manslaughter; the gô’çl must see that the loss of life suffered by one family is compensated for. (2) In ancient custom the loss could be compensated for by the death of any member of the manslayer’s family. Here the law tacitly insists that the murderer only is to forfeit his life. (3) The present law forbids the forfeited life of the murderer to be redeemed by a money payment. Such redemption was widely prevalent, but except in certain cases—not wilful murder—(cf. Exodus 21:29 f.) it seems to have been prohibited at an early period in Israel, though the present law contains the earliest explicit prohibition. At the same time, the law had not yet reached its final stage of development, in that it still bade the representative of the family, and not the representative of the whole community, perform the judicial act of killing the murderer.
And the cities which ye shall give shall be of the possession of the children of Israel,.... What shall fall by lot for their inheritance, and they shall be possessed of; and though they are, shall not refuse, nor grudge to give them, according to the direction of God, whose the land is, they holding it under him:
from them that have many ye shall give many, but from them that have few ye shall give few; which rule was observed; for out of Judah, whose lot was large, and out of Simeon, whose inheritance was within that of Judah, because it was so large, nine cities were given, whereas out of the other tribes only four cities out of each were given, and out of one of them but three, see Joshua 21:1,
everyone shall give of his cities unto the Levites, according to his inheritance which he inheriteth; and the Levites, being thus dispersed among the several tribes, were of great advantage to them, to instruct them in the knowledge of divine things; so that though hereby Jacob's curse on this tribe had its fulfilment, that it should be divided in Jacob, and scattered in Israel, yet that became a blessing to the rest of the tribes; see Genesis 49:7.