Strangers. The limitations of the Jews in favour of their own nation are rejected. The civil and criminal law should affect all alike, except, God order it otherwise. --- Stand. This was the posture of the people accused, while the judges sat. (Drusius) (Calmet) CHAPTER XX. The priest, who seems to have presided, as he is always placed first. A select number of the tribe of Levi came to represent the priests, and those of an inferior order; and to obtain what God had promised them, Numbers xxxv. 2. There was one family of priests who sprang from Aaron, the son of Caath. The rest of Caath's family, with the children of Gerson and Merari, were simply Levites, constituting three other families. God was pleased that they should be dispersed through Israel, that they might instruct the people both by word and by example, 1 Paralipomenon xxvi. 29. (Calmet) --- Josue would not have neglected them. (Menochius) --- But they were naturally solicitous to know where they were to live, as the tribes had now all received their portions. (Haydock) Gave, by lot, ver. 4, &c. (Menochius) --- Whether any changes were afterwards made, to grant more or less, in proportion to the numbers of the four families, (as seems to have been done with regard to the other tribes) or the cities were specified in four parcels, and the priests received the first lot, the text does not explain. (Calmet) --- It is also uncertain what right the Levites had to these 48 cities. Some say that they had only the use of them, while others maintain that the cities were their property entirely, so that no other could live there without their consent. They could sell the houses, which returned to them in the year of the jubilee, if not redeemed before; but the suburbs were a common property of all the Levites, and could not be sold by any, Leviticus xxv. The cities, therefore, belonged to God, and he abandoned the property to his ministers. Other people might live among them, as they were not debarred from choosing their habitation in places which were not originally allotted to them. Thus we find that Gabaa was chiefly people by the tribe of Benjamin, when the outrage was offered to the Levite's wife, and no blame attached to the latter, Judges xix. Saul and his family were of the same town, though it belonged to the Levites, and David kept his court at Hebron, a sacerdotal city, for the first seven years of his reign. (Calmet) --- Here also Caleb had probably resided, chap. xiv. 14. The priests and Levites were not indeed at this time sufficiently numerous to people all these cities; and Calmet supposes that they only received as many houses as they might occupy, being supplied with more by the magistrates as their numbers increased. But might not they let the houses, which they did not want to occupy, and receive the profits, so as to take possession of them when they had occasion? Were these 48 cities, which were the only part of the land to which the Levites had any claim, too many or too rich to compensate the labours of this most deserving tribe? It seems, therefore, unnecessary to call in the aid or interference of the magistrate, except any person were so bold as to refuse to give up what the law had so positively assigned to the Levites. Their rights were as well defined as those of any of the other tribes. (Haydock) --- The land beyond the suburbs, was cultivated by the proprietors, who might either live in the town or country. Many of the priests and Levites chose to reside near the tabernacle, as Moses had encouraged them to do, Deuteronomy xviii. 6. Thus Nobe became a sacerdotal city; (1 Kings xxi. 1,) and after the temple was built, Jerusalem and its environs were the places of abode for most of the priests. (Calmet) Thirteen. These three tribes give more cities than any of the others, because their territories were the largest, Numbers xxxv. 8. Juda in particular, had a most extensive portion allotted to him at first; so that a part was afterwards taken away to accommodate Simeon and Dan, and now so many cities are appointed for the priests, (Calmet) who would thus have their residence near the temple, when it should be built. (Haydock) --- God ordered the lots according to the designs of his providence; and gave the priests, though so few in number, more than what fell to the share of all the rest of the family of Caath. (Calmet) --- This family had in all twenty-three cities, lying south of Dor and Bethsan, and leaving the tribe of Issachar on the north. Gerson had thirteen cities among the three other northern tribes, and that of Manasses on the east side of the Jordan; while Merari had twelve, more southward on the same side, in the tribes of Gad and of Ruben, and on the west of the Jordan, in the tribe of Zabulon. Thus these two families were more intermixed. (Haydock) CHAPTER XXI. Possession. Only the houses which the priests occupied, were taken from him. (Calmet) --- Caleb enjoyed all the dependencies of Hebron, and took the city, as he would not have been secure while the Chanaanites dwelt there. (Magalian.) --- Serarius thinks that he abandoned the city to the priests, in which he follows Tostat, who supposes that they had to pay tribute to the tribes among whom they lived; and that mines, &c., belonged to the latter. (Menochius) Ain and Jeta. Septuagint of Grabe agrees with the Vulgate. But the Vatican copy (Haydock) has, "Asa....and Tanu." In 1 Paralipomenon vi. 59, only Asan and Bethsemes are mentioned. Several other variations may also be observed, which may be attributed either to the changes which were afterwards made when the Chanaanites kept their hold, (Rabbins) or to the different places having two names, or to the mistakes of transcribers, &c. See chap xv. 62. Only eleven cities are specified in the Book of Paralipomenon, though it observes that there were thirteen. (Calmet) --- As hath, &c., words added by St. Jerome, or rather expressing more fully the Hebrew, "those" two tribes. (Haydock) One of, ( urbes confugii Sichem....and Gazer .) Literally, " cities of refuge, Sichem,....Gazer," &c., as if all the Levitical cities had enjoyed this privilege, which we have seen (Numbers xxxv. 6,) is the opinion of some. But the Hebrew, Septuagint, and Chaldean read in the singular, "Sichem, a city of refuge;" and interpreters generally allow only six cities of this description. (Calmet) --- Without extending this privilege to all the rest, we may observe that all the cities of refuge were given to the Levites, ver. 11, 21, 27, 32, 36, 37. Protestants, "For they give them Shechem, with here suburbs in Mount Ephraim, to be a city of refuge for the slayer; and Gazer," &c. By inserting to be, they seem to countenance the opinion that all the subsequent towns were of the same nature as Sichem. The text would be clearer without the addition, to prove the contrary sentiment. (Haydock) --- See Bonfrere how the Vulgate may be vindicated. (Menochius) Ver 22. Beth-horon. Grabe's Septuagint adds, "the upper," which is the received opinion. (Calmet) And of, &c. This verse is omitted in Paralipomenon, (Haydock) whence we find Helon and Gethremmon (probably the same as Aialon and Beth-remmon, ver. 24, assigned to Ephraim. --- Eltheco. See chap. xv. 59., and xix. 44. --- Gabathon continued a long time in the hands of the Philistines, 3 Kings xv. 27. Cities. Instead of these, Aner and Balaam are mentioned in Paralipomenon. (Calmet) Degree, who were not priests. Caath is placed before his eldest brother Gerson, on account of the honour of the priesthood and of Moses. (Menochius) Refuge. Literally, "the cities of refuge, Gaulon...and Bosra. " See ver. 21. (Haydock) --- The latter gives place to Asteroth, in Paralipomenon. Cities. These are called Cedes and Daboreth, Ramoth and Amen, in Paralipomenon. Suburbs. Paralipomenon only mentions two, Remmono and Thabor. Four cities. There are no more, though there be five names: for Misor is the same city as Bosor, which is to be observed in some other places, where the number of names exceeds the number of cities. (Challoner) --- With regard to the 36th and 37th verses, there seems to have been great confusion in the Hebrew manuscripts both ancient and modern. In some they have been totally omitted, in others only a part. (Haydock) --- The famous manuscript of Hillel, and the Masorets, reject them, (Calmet) because they had reckoned only 656 verses in Josue, and these two verses would destroy their authority. Hence they erased them wherever they might be found; and Kimchi assures us, that he never could meet with them "in any manuscript (thus) corrected." Yet the Paralipomena universally acknowledge them, (Kennicott) as the context of Josue must also do, otherwise there will be only eight cities instead of twelve, and four will be wanting to complete the number of forty-eight. The Protestant version therefore is forced to admit them, (Haydock) as they are found in the Eng. Polyglot, on the authority of some ancient manuscripts. They do not, however, express them so fully as the Septuagint have done. (Kennicott) --- These read, "And beyond the Jordan, over-against Jericho, out of the tribe of Ruben, the city of refuge for the slayer Bosor, in the wilderness, (Misor) and her suburbs, and Jazer and her suburbs, and Gedson and her suburbs, and Mapha (Alexandrian copy reads Maspha) and her suburbs, four cities." (Grabe) --- Protestants only admit, "And out of the tribe of Ruben, Bezer with her suburbs, and Jahazah....Kedemoth....and Mephaath with her suburbs, four cities." Kennicott finds in some Hebrew manuscripts, "the city of refuge for the slayer, Bosor;" one manuscript has, " in the wilderness, " &c. (Haydock) --- These verses were not in the Hebrew text of the Hexapla, as they are obelized in the Septuagint and in the Syriac manuscript of Masius; and yet, as they are found in the old Greek and Syriac versions, and in the Chaldean paraphrase, they were probably omitted between the year 100 and 200. They are left out in several printed editions of the Hebrew Bible, and even in that of Jablonski, (1699) though in opposition to his better judgment and all the manuscripts which he had consulted: legunt omnia nostra manuscripts. Michaelis (1720) reprinted this text, with some few emendations, particularly with these two verse very laudably inserted. (Kennicott, 2 Diss.) --- In the Bened.[Benedictine?] edition of St. Jerome, Martianay observes, that the Hebrew manuscripts of St. Jerome seem to have been mutilated, for if they had admitted this 36th verse, St. Jerome would have translated it, and it would have been found in the more ancient manuscripts of the Latin edition, where it is wanting. Hence this editor leaves it out. He also remarks that other Hebrew manuscripts omit "a city of refuge for the slayer, in the desert." The last word, he says, occurs in several copies of the best not; and Houbigant inserts it on the authority of the oratorian manuscript 54. (Haydock) --- In some editions of the Vulgate, this verse is transposed, and placed after the cities of Gad. (Louvain; R. Steph.; &c.) --- It is therefore, probably that St. Jerome found it not in Hebrew but, if he inserted it, he borrowed it from the Septuagint. The Syriac version places these verses before the 34th and 35th. All this shews that the Hebrew manuscripts have not been kept with great care in this place. Some have surmised that the Septuagint have inserted this necessary supplement from Paralipomenon. But they do not entirely agree with that book, so that it seems that they found these verses in their Hebrew copies. (Calmet) --- We have already given the Hebrew and Septuagint as it is found in the common editions. In Paralipomenon (vi. 78,) it is thus expressed: Beyond the Jordan also, over-against Jericho, on the east side of the Jordan, out of the tribe of Ruben, Bosor in the wilderness, with its suburbs, and Jassa.... 79. Cademoth also....and Mephaath with its suburbs. The word Misor, which Grabe's Septuagint and the Vulgate leave untranslated, is the Hebrew word which denotes a plain, (Haydock) as Aquila and Symmachus agree, and as appears [in] chap. xx. 8. Deuteronomy iv. 43, where Bosor is said to have been upon the plain of the wilderness. This city was the famous Bosra, in the desert Arabia, between Philadelphia and Jazer, towards the east. (Calmet) --- We might translate, "the cities of refuge, Bosor in the wilderness, which is also the plain" of Moab, ver. 21. (Haydock) --- Jaser, or Jassa, (chap. xiii. 18,) different from that [in] ver. 37, which lay on the river of the same name in the tribe of Gad. (Calmet) Families, the four great ones, which parcelled out the cities among the several branches. (Haydock) --- The Levites were only 23,000, (Numbers xxvi. 62,) yet they receive more cities than what are specified for any other tribe. It must be observed, however, that all the cities of the different tribes are not mentioned, and the Israelites might live along with those of the tribe of Levi, ver. 3. Moreover, these had only the cities, with 2000 cubits of land round them. The Septuagint here insert that Josue divided the land, and received the city of Thamnasachar; (Grabe substitutes Thamnasarach) where he deposited the knives of stone with which he had circumcised those who were born in the desert. (Haydock) --- They farther remark, that they were buried in his tomb, chap. xxiv. 30. Pass. How then did the Chanaanites keep possession of so many places? St. Augustine (q. 21,) answers, that they were suffered to do it for the "utility and trial" of the Israelites. For the latter were not sufficiently numerous at first to cultivate all the land. God had therefore promised that the nations should not be driven out all at once, lest the country should fall a prey to wild beasts, Exodus xxiii. 29. (Masius) --- During the life-time of Josue, none of them durst make head against him; and if many of the tribes did not take possession of all their cities, it was owing to their own negligence. After this hero was no more, the natives took courage, and greatly harassed the Israelites; but it is plain that the latter were not straitened for room, while Josue lived, since they invited the other tribes east of the Jordan to come and reside with them on the west, if they thought proper, chap. xvii. 19. (Calmet) Time; before the assembly broke up. The 40,000 had continued to fight along with their brethren, (Calmet) as long as there was occasion. Now peace being obtained, they are permitted to return to their families. (Haydock) And peace. This is a farther explication of rest, (Haydock) which alone occurs in Hebrew. It may denote a fixed and permanent abode, Deuteronomy iii. 20., and Ruth i. 9. Blessed them, like a good magistrate, having given them a solemn admonition not to forget God, the source of all blessings. (Haydock) --- This expression may also intimate that he loaded them with praises and with presents, and wished them all prosperity. --- Dwellings. Literally, "tents," in which they had been accustomed to live, in the desert. Hence they gave the name to houses, temples, &c. Riches. Hebrew, Septuagint, &c., "cattle." --- Brethren. Grotius pretends that they were to keep what they had gotten. But his proofs rather shew that they were to follow the ancient custom and law, which prescribed that those who had remained at home to guard the country, should share the booty with those who had gone to battle, 1 Kings xxx. 24., and Numbers xxxi. 27. Some suppose that the booty was divided into equal parts, and the 40,000 would retain as much as all the rest of their brethren, who had been less exposed. The Israelites, however, made all alike, as other nations seem to have been, Exodus xv. 9., &c. Galaad here denotes all that country, (Calmet) as Chanaan does that on the west of the Jordan (Haydock) and Ephraim, the ten tribes. (Calmet) Banks. Hebrew Goliluth, which is (chap. xiii. 2, &c.) rendered Galilee, Galgal, "limits," &c. (Haydock) --- Chanaan, consequently on the western banks. Vatable, however, says that the eastern country went sometimes by this name, on account of the Amorrhites having dwelt in it. Josephus ([Antiquities?] v. 1.) and the Jews affirm, that the altar was built on that side; and it seems natural that these tribes would erect it in their own territories, for the benefit of their children. (Calmet) --- The effect would nevertheless have been equal, on which side soever it appeared, as the Jordan was not so broad but they might see over. (Haydock) --- Immensely. Hebrew, "a great altar to be seen," like those heaps which Bacchus and Alexander raised to perpetuate the memory of their victories. (Pliny, [Natural History?] vi. 16.) In Silo, without being called, as they were all fired with a holy zeal, (Menochius) to prevent the growth of idolatry among their brethren. (Haydock) --- They knew that one altar was to be allowed (Menochius) in the place which the Lord should appoint, Leviticus xvii. 8., and Deuteronomy xii. 5., &c. (Haydock) --- God had ordered such cities as embraced idolatry among them, to be exterminated, Deuteronomy xiii. 12. (Calmet) Tribe. Another of the tribe of Levi, and deputies from the other nine tribes, accompanied Phinees on this important occasion. The Levites were most of all concerned, as their rights seemed to be particularly invaded. (Haydock) --- The princes of the tribes did not (Calmet) perhaps (Haydock) go, but only men of high rank. Kimchi says, men set over a thousand. Hebrew, "ten princes with him of each chief house, a prince of all the tribes of Israel." (Calmet) --- These were commissioned by Eleazar, Josue, and all the congregation, to endeavour to bring back their brethren to a sense of their duty, if they had so soon forgotten God, (Haydock) or if they should persist in their rebellion, to denounce an eternal war against them. (Menochius) Lord. Thus Phinees shews that he speaks in the name of those who still continued faithful to the Lord. He imputes the crime of apostacy to Ruben, &c., that they may declare more openly for what reason they had built this altar. (Menochius) Beelphegor. As they lived in the country, where this idol had been adored, Phinees was afraid lest they might have built the altar in his honour. He reminds them what destruction that worship had brought upon all Israel. He had been particularly zealous in appeasing the wrath of God, and therefore speaks with more authority. Hebrew, "is not the crime of Phegor enough for us, that we should not wish to expiate it until this day?" (Calmet) or Protestants, "is the iniquity of Peor too little for us, from which we are not cleansed until this day? (although there was a plague in the congregation of the Lord)." The stain of this impiety still remained upon Israel. They ought, therefore, to endeavour by sincere repentance, to obliterate it entirely, and not, by fresh provocations, enkindle the dreadful wrath of God. (Haydock) --- There was reason to fear lest the Lord should punish this sin still more, as he is accustomed to do, when people relapse. (Calmet) --- All must therefore shew their zeal to prevent such crimes, as the multitude sometimes suffers for the offence of one, when they do not take all possible care to prevent it, ver. 20. (Haydock) Unclean, as being destitute of the ark, &c. The Israelites had the greatest veneration for the land which God had chosen for their habitation. Naaman loaded two mules with some of the earth. We cannot help admiring the zeal and the disinterestedness of Phinees. He proposes to abandon some of the possessions on the other side of the Jordan, rather than that his brethren should forsake God, or offend him. Wickedness. Hebrew, "he did not expire in his sin," (Calmet) but repented; (Haydock) or, Did he not? &c. The Septuagint, "he did not alone die in his sin." Chaldean, "but this man alone did not die in his transgression." (Calmet) --- All Israel was in consternation, and 36 were slain. If this secret offence was so severely punished, what judgments will not the public apostacy of so many thousands draw upon our heads! Israel. Septuagint, "answered the Chiliarchs of Israel," who had spoken by the mouth of their president. They repel the charge with earnestness. (Haydock) God. In Hebrew there are three terms, (Calmet) El, Elohim, Yehova, "the strong, the judge, the self-existent Being." To him they make their appeal. Him they acknowledge in the first place, as the only true God, as they had been accused of departing from him, ver. 19. (Haydock) --- They are willing to undergo any punishment, if they had any evil intention. (Menochius) Sacrifice. Hebrew intimates particularly "of flour or libations." (Calmet) To-morrow. At any future period. (Haydock) --- Israel. The same idea is expressed, ver. 27. You have no part in the Lord. You are not his peculiar people. Of this title the Israelites were always very jealous, even when they neglected the worship and covenant of the Lord. (Calmet) --- Hence these tribes take these precautions, that they may not be excluded from the society and privileges of their brethren on the other side of the Jordan. They profess openly that they do not esteem it lawful to offer sacrifice in any other place, besides that which God had chosen. (Haydock) Lord, who would not have failed to punish Israel for such a crime. (Calmet) --- They rejoice, therefore, not only at the fidelity of their brethren, but also on their own account, because they may now confidently look up for protection to God, instead of being in continual apprehensions of feeling his avenging arm. (Haydock) Into, &c. "of the confines of Chanaan," which is ambiguous. (Haydock) --- But the Hebrew removes the difficulty in this manner. God. Hebrew seems rather defective; (Calmet) "called the altar, (Syriac supplies the altar of witness) for it shall be a witness between us, that the Lord he is the God. Ed, "witness," is placed in the margin of Plantin's edition (Kennicott) and the Protestants have inserted it in the text, though in a different character, (Haydock) as "it is confirmed by the Syriac, Arabic, and Vulgate versions." Kimchi quotes the Chaldean paraphrase, as having the word seid, "witness," twice, which if read in two places formerly, has been lately omitted in one, as many other alterations have perhaps been made in it, in conformity to the later copies of the Hebrew text. It is still found in one Chaldean manuscript and in that of Masius. Between the two last words of this verse, some Hebrew manuscripts read eva, "He." "The Lord, He is the God;" which not only gives an emphasis, but is expressly confirmed by the Chaldean; and indeed this seems to have been a common form of confessing the belief in the one true God, 3 Kings xviii. 39. (Kennicott, Diss. i.) --- Masius would translate, "They made an inscription upon the altar, declaring that it should be an eternal witness of their attachment to the Lord." Cora, in effect, sometimes means to write, as Alcoran, in the Arabic tongue, signifies "the scripture" (Calmet) of the Mahometans, which they hold in the utmost veneration, as containing the life and doctrine of their great prophet. The Septuagint (Grabe) insinuate that Josue approved of what had been done, "and Jesus gave a name to the altar,....and said, it is a witness in the midst of them, that the Lord God is their God." Thus, instead of war and destruction, which seemed to threaten Israel on all sides, all ended in peace and harmony. If Christians would imitate the conduct of the Israelites, they would not so rashly condemn their neighbours on every idle report; and, if our adversaries would condescend to examine seriously into the grounds of charging idolatry upon us, and on that account waging an eternal war against us, it is to be hoped they would pronounce our doctrine innocent, and reform their own iniquitous proceedings. (Haydock)