Numbers 34:16–35:8

God here appoints commissioners for the dividing of the land to them. The conquest of it is taken for granted, though as yet there was never a stroke struck towards it. Here is no nomination of the generals and commanders-in-chief that should carry on the war; for they were to get the land in possession, not by their own sword or bow, but by the power and favour of God; and so confident must they be of victory and success while God fought for them that the persons must now be named who should be entrusted with the dividing of the land, that is, who should preside in casting the lots, and determine controversies that might arise, and see that all was done fairly. 1. The principal commissioners, who were of the quorum, were Eleazar and Joshua (v. 17), typifying Christ, who, as priest and king, divides the heavenly Canaan to the spiritual Israel; yet, as they were to go by the lot, so Christ acknowledges the disposal must be by the will of the Father, Matt. xx. 23. Compare, Eph. i. 11. 2. Besides these, that there might be no suspicion of partiality, a prince of each tribe was appointed to inspect this matter, and to see that the tribe he served for was in no respect injured. Public affairs should be so managed as not only to give their right to all, but, if possible, to give satisfaction to all that they have justice done them., It is a happiness to a land to have the princes of their people meet together, some out of every tribe, to concert the affairs that are of common concern, a constitution which is the abundant honour, ease, and safety, of the nation that is blessed with it. 3. Some observe that the order of the tribes here very much differs from that in which they hitherto, upon all occasions, been named, and agrees with the neighbourhood of their lots in the division of the land. Judah, Simeon, and Benjamin, the first three here named, lay close together; the inheritance of Dan lay next them on one side, that of Ephraim and Manasseh on another side; Zebulun and Issachar lay abreast more northerly, and, lastly, Asher and Naphtali most northward of all, as is easy to observe in looking over a map of Canaan; this (says bishop Patrick) is an evidence that Moses was guided by a divine Spirit in his writings. Known unto God are all his works beforehand, and what is new and surprising to us he perfectly foresaw, without any confusion or uncertainty.

And the Lord spake unto Moses. The question here arises, if the Israelites were to divide the land among themselves by lot, wherefore was the authority of the judges required, as if there was anything for them to decide? But if we consider what has been lately shown, that reference was to be had, in the distribution of the land, to the numbers in every tribe, it was requisite for two purposes, -- first, that God might show by His decree the districts respectively assigned to them; and, secondly, that their dimensions might be proportionate to the number of their occupants. For the casting of lots was still necessary, because many would have been averse to the sea-coast, or would have preferred the center of the land to its extremities, or would have been unwilling to be banished to the mountains; in short, they would have contended with each other beyond measure in murmurings and strife. On this account the lots were cast, by the decision of which God placed the several tribes in whatever position He pleased, although the judges, together with the High Priest and Joshua, had before divided the land into ten portions. But after it was declared in what district the several tribes were to dwell, as if God had there designated their abodes, the determination of men was again necessarily had recourse to, as to how far, and in what direction, the boundaries of the greater tribes were to extend; otherwise the lesser tribes would have refused to be cooped up in a less convenient position. And although the supreme authority was justly vested in Eleazar and Joshua, lest God should expose them to calumny and ill-will, He associated with them a council, in which also there was a prudent precaution against rivalry, for each of the twelve tribes contributed its judge to preside over the distribution, so that none might complain of being aggrieved. Moreover, inasmuch as it was of great importance that the possession, once established, should be secured to posterity, first of all the names of the princes are recorded, in order to give certainty to the history; and, secondly, as had been stated at the beginning of the chapter, so also it is repeated at the end that they were chosen by God, from whence the Israelites learnt that the boundaries then fixed could not be altered without overthrowing the authority of God Himself. Footnotes: [228] There has been much discussion amongst the commentators on this point. The conclusion to which Dr. Kitto comes, after due examination of the opposite theory, is, that "the river of Egypt," when mentioned as a boundary, cannot mean the Nile. "The present river of Egypt' (he adds) probably denotes a stream which formed the extreme boundary of the country eastward of the Nile, which Egypt, even in these early times, professed to claim, and which derived its name from that circumstance. It was probably not far from El-Arish, to which, under the name of Rhinocorura, it is expressly referred by the Septuagint. That it was a stream somewhere between the southern frontier of Palestine and the Nile we are deeply convinced." -- Illustr. Com., in loco. [229] "La donation qui avoit este desia faite de la region de Basan;" the grant which had been already made of the district of Bashan. -- Fr.

names of the men . . . which shall divide the land--This appointment by the Lord before the Jordan tended not only to animate the Israelites faith in the certainty of the conquest, but to prevent all subsequent dispute and discontent, which might have been dangerous in presence of the natives. The nominees were ten princes for the nine and a half tribes, one of them being selected from the western section of Manasseh, and all subordinate to the great military and ecclesiastical chiefs, Joshua and Eleazar. The names are mentioned in the exact order in which the tribes obtained possession of the land, and according to brotherly connection. Next: Numbers Chapter 35

And the Lord spake unto Moses,.... At the same time that he gave him the bounds of the land of Canaan, which was to be divided between the nine tribes and a half; and that this might be done in the most impartial manner, and to the satisfaction of them all, he gave orders to Moses: saying; as follows.

These are the names of the men which shall divide the land unto you,.... Or "inherit the land for you" (z); that is, as Jarchi interprets it, they were to take possession of it in their name and stead, as their representatives, and then distribute it unto them, or divide it to be inherited by them; but whatever may be said for the princes of the tribes, as acting for their respective tribes, and representing them, the same cannot be said of the two first named, as follow: Eleazar the priest, and Joshua the son of Nun; the one the principal person in ecclesiastical affairs, and the other in civil ones; to divide the land being partly a sacred work, as it was a type of the heavenly Canaan, and a civil one, as it concerned the present welfare of the people of Israel; and both were types of Christ, the priest upon his throne, who is both priest and King; who, as the one, gives a right unto it, and, as the other, introduces into it. (z) "haereditabunt vobis", Montanus; "qui haereditario jure accipient pro vobis", Tigurine not.

And ye shall take one prince out of every tribe,.... That is, out of the nine tribes and the half, which are ten in all; of the tribes of Reuben and Gad none were taken, because they had had their inheritance granted them elsewhere; nor of the tribe of Levi, because they were to have no inheritance in the land: to divide the land by inheritance; who being men of honour, understanding, and probity, and naturally concerned for the good of the tribes to which they belonged, would take care that justice be done to each, and that no fraudulent methods were used in drawing the lot; and then take possession according to the lot, and impartially divide the portion assigned among the respective families in the tribes, according to their rank and numbers.

And the names of the men are these,.... Which were not left to the tribes to choose, but were nominated by the Lord himself, who best knew their capacities and qualifications for this service: of the tribe of Judah, Caleb the son of Jephunneh: who was one of the two spies that brought a good report of the land, and Joshua is the other; and these were the only two of the spies living, and who are the first that were appointed to this service, of overseeing the division of the land; the rest were all of the new generation, that were sprung up, whose fathers fell in the wilderness, and we know no more of them than their names; and therefore from hence, to the end of Numbers 34:28, no further remarks are necessary, only that the tribes and the princes are reckoned in a different order than they were at any time before, either at the first numbering of them, Numbers 1:1 or at the offerings for the dedication of the altar, Numbers 7:1 or at the taking the sum of them, Numbers 26:1 even according to the order of their situation in the land of Canaan by their lots, and which Moses did not live to see; and which therefore shows the prescience and predisposing providence of God, and that Moses, as Bishop Patrick observes, was guided by a divine Spirit in all his writings.

These are they whom the Lord commanded,.... Not only named and appointed them, but laid his commands upon them, and obliged them: to divide the inheritance unto the children of Israel; even this order was made before the land was conquered by them, so sure and certain was it unto them; and accordingly they did divide it, and that in Shiloh, before the Lord, at the door of the tabernacle of the congregation, as in the presence of God, doing it in the most impartial and solemn manner; see Joshua 19:51.

The laws about the tithes and offerings had provided very plentifully for the maintenance of the Levites, but it was not to be thought, nor indeed was it for the public good, that when they came to Canaan they should all live about the tabernacle, as they had done in the wilderness, and therefore care must be taken to provide habitations for them, in which they might live comfortably and usefully. It is this which is here taken care of. I. Cities were allotted them, with their suburbs, v. 2. They were not to have any ground for tillage; they needed not to sow, nor reap, nor gather into barns, for their heavenly Father fed them with the tithe of the increase of other people's labours, that they might the more closely attend to the study of the law, and might have more leisure to teach the people; for they were not fed thus easily that they might live in idleness, but that they might give themselves wholly to the business of their profession, and not be entangled in the affairs of this life. 1. Cities were allotted them, that they might live near together, and converse with one another about the law, to their mutual edification; and that in doubtful cases they might consult one another, and in all cases strengthen one another's hands. 2. These cities had suburbs annexed to them for their cattle (v. 3), a thousand cubits from the wall was allowed them for out-houses to keep their cattle in, and then two thousand more for fields to graze their cattle in, v. 4, 5. Thus was care taken that they should not only live, but live plentifully, and have all desirable conveniences about them, that they might not be looked upon with contempt by their neighbours. II. These cities were to be assigned them out of the possessions of each tribe, v. 8. 1. That each tribe might thus make a grateful acknowledgment to God out of their real as well as out of their personal estates (for what was given to the Levites was accepted as given to the Lord) and thus their possessions were sanctified to them. 2. That each tribe might have the benefit of the Levites' dwelling among them, to teach them the good knowledge of the Lord; thus that light was diffused through all parts of the country, and none were left to sit in darkness, Deut. xxxiii. 10, They shall teach Jacob thy judgments. Jacob's curse on Levi's anger was, I will scatter them in Israel, Gen. xlix. 7. But that curse was turned into a blessing, and the Levites, by being thus scattered, were put into a capacity of doing so much the more good. It is a great mercy to a country to be replenished in all parts with faithful ministers. III. The number allotted them was forty-eight in all, four out of each of the twelve tribes, one with another. Out of the united tribes of Simeon and Judah nine, out of Naphtali three, and four apiece out of the rest, as appears, Josh. xxi. Thus were they blessed with a good ministry, and that ministry with a comfortable maintenance, not only in tithes, but in glebe-lands. And, though the gospel is not so particular as the law was in this matter, yet it expressly provides that he that is taught in the word should communicate unto him that teaches in all good things, Gal. vi. 6.

Numbers 35:1-8 1. And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying, 1. Et loquutus est Jehova in campestribus Moab juxta Jordanem. Jericho, dicendo: 2. Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them. 2. Praecipe filiis Israel ut dent Levitis de haereditate possessionis suae urbes ad habitandum, et suburbana urbium ipsarum, per circuitus earum dabitis ipsis Levitis. 3. And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts. 3. Eruntque urbes illis ad habitandum: suburbana vero earum erunt animalibus eorum, et substantia eorum, et omnibus bestiis eorum. 4. And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about. 4. Et suburbana urbium earum quas dabitis Levitis, a pariete urbis, et forinsecus, mille cubitorum erunt per circuitum. 5. And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities. 5. Praeterea metiemini extra urbem a plaga orientali duo millia cubitorum, eta plaga meridiana duo millia cubitorum, eta plaga occidentali duo millia cubitorum, eta plaga aquilionari duo millia cubitorum: et urbs ipsa erit in medio: ista mensura erit eis suburbanorum urbium. 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 forty and two cities. 6. De urbibus autem quas dabitis Levitis, erunt sex urbes refugii, quas dabitis ut fugiat illuc homicida: et praeter illas dabitis quadraginta duas urbes. 7. So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs. 7. Omnes urbes quas dabitis Levitis, erunt quadraginta octo urbes, ipsas et suburbana earum dabitis: 8. 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 ve shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth. 8. Et urbes quas dabiris de possessione filiorum Israel, ab eo qui plures habuerit, plures accipietis: et ab eo qui pauciores, pauciores capietis: singuli pro quantitate possessionis suae quam possederint, dabunt ex urbibus suis Levitis. 1. And the Lord spake unto Moses. Although there was no inheritance assigned to the tribe of Levi, yet it was necessary that they should be supplied with dwelling-places. No lands were given then where they might sow and reap; but by way of compensation the tithes were a sufficient means of subsistence, even after deducting the tithes which were paid to the poor. God now, however, makes provision for their residences; and here we must carefully remark, that they were so distributed over the whole land, as to be, as it were, guards regularly posted for the preservation of the worship of God, lest any superstition should creep in, or the people should fall into gross contempt of God. For we know that they were chosen by Him, not only to attend to the ceremonies, but to be the interpreters of the law, and to cherish sincere piety among the people. Now if all had been placed in one station, it was dangerous lest the doctrine of the Law should immediately fall into oblivion through the whole land; and thus the other tribes should grow irreligious. Wherefore the incomparable goodness of God here shone forth, since their punishment was turned as it were into a reward of virtue, and their disgrace into honor; for this dispersion of the tribe of Levi had been foretold by the holy patriarch Jacob, (Genesis 46:7,) that their posterity should be scattered in that land, which Levi the father of their race had polluted by a detestable murder and wicked perfidy. God proved eventually that this prophecy, which proceeded from Him, did not fall to the ground unfulfilled; nevertheless, although the Levites were to be banished here and there in token of their disgrace, yet were they set in various parts of the land, that they might retain the other tribes under the yoke of the Law. It was then in God's wonderful providence that they were rather placed in peculiar and fixed residences, than allowed to mingle themselves promiscuously with the rest of the people; for the cities which God assigned to them were so many schools, where they might better and more freely engage themselves in teaching the Law, and prepare themselves for performing the office of teaching. For if they had lived indiscriminately among the multitude, they were liable to contract many vices, as well as to neglect the study of the Law; but when they were thus collected into separate classes, such an union reminded them that they were divided from the people that they might devote themselves altogether to God. Besides, their cities were like lamps shining into the very furthest corners of the land. They were therefore fortified, as it were, by walls, lest the corruptions of the people should penetrate to them. Their association together also should have stimulated them mutually to exhort each other to confinehey, decent and modest manners, temperance, and other virtues worthy of God's servants; whilst, if they fell into dissolute habits, they were the less excusable. Thus their cities were like watch towers in which they might keep guard, so as to drive impiety away from the borders of the holy land. Hence was the light of heavenly doctrine diffused; hence was the seed of life scattered; hence were the examples to be sought of holiness and universal integrity. 4. And the suburbs of the cities. A discrepancy here appears, from whence a question arises; for Moses first limits the suburbs to a thousand cubits from the city in every direction; and then seems to extend them to two thousand. Some thus explain the difficulty, viz., that the parts nearest to the city were destined for cottages and gardens; and that then there was another space of a thousand cubits left free for their flocks and herds; but this seems only to be invented, in order to elude by the subterfuge the contradiction objected to. My own opinion rather is, that after Moses had given them a boundary of a thousand cubits on every side, he proceeds to shew the way in which they were to be measured, that thus he may obviate all the quarrels which might aria: from their neighbors. It is plain that, when he repeats the same thing twice, the latter verse is only an explanation of the former; and thus it would be absurd, that after having fixed a thousand cubits, he should immediately double that number. But it will be all very consistent, if this measurement be taken in a circuit; for if you draw a circle, and then a line from the center to the circumference, that line will be about a tenth part of the whole circumference; compare then the fourth part of the circle with the straight line which goes to the center, and it will be greater by one part and a half. But, if you leave a thousand cubits for the city, the two thousand cubits [199] in the four parts of the circumference will correspond with one thousand cubits from the city towards each of the boundaries. It is afterwards prescribed, in accordance with equity, that a greater or less number of cities should be taken according to the size of the possessions belonging to each tribe; for, just as in paying tax or tribute, regard is had to each man's means, so it was just that every tribe should contribute equitably in proportion to its abundance. As to the cities of refuge, I now omit to explain what their condition was, because this matter relates to the Sixth Commandment; only let us observe that the wretched exiles were entrusted to the care of the Levites, that they might be more safely guarded. Besides, it was probable that those who presided over holy things would be upright and honest judges, so as not to admit men indiscriminately out of hope of advantage, or from carelessness, but only to protect the innocent, after duly examining their case. Footnotes: [199] "Les huit mille coudees prinses aux quatre quatriers conviendront avec les mille coudees d'espace entre la ville, et les bornes des fanbourgs." -- Fr. The more common solution of this difficulty appears to be that suggested by Maimonides, viz., that besides the 1000 cubits allotted to the suburbs, 2000 more were added for fields and vineyards. Rosenmuller, however, demurs to this interpretation, which he does not consider the text will bear. I have translated C. word for word, but I believe his figures are wrong. It is probable that his theory is the same as that of Corn. a Lapide, which he thus more clearly propounds, "God seems here to comprise the city and its suburbs in a circle, so that the center should be the city, and the circumference should end at the distance of 1000 cubits on every side of the city walls. This circle He divides into four triangles, each of which is isosceles, i e., it, has its two sides equal, which are drawn from the center to the circumference. God, therefore, here commands, that the suburbs on every side should be extended a thousand cubits, and that the east side should be contained in two lines (each, of course, of 1000 cubits) drawn from the city to the circumference of the suburbs, which two lines comprehend that east side in the shape of a triangle;" and so also with the other sides, "so that the two lines drawn to the circumference of each side, which are the two equal sides of the triangle, should together contain 2000 cubits."

CITIES OF REFUGE. (Num 35:6-8) there shall be six cities for refuge, which ye shall appoint for the manslayer--The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges--that their presence and counsels might calm or restrain the stormy passions of the blood avenger--and that, from their being invested with the sacred character, they might be types of Christ, in whom sinners find a refuge from the destroyer (see Deu 4:43; Jos 20:8).

the cities which ye shall give shall be of the possession of the children of Israel--The burden of furnishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the different tribes (see Num 33:54; Jos 20:7).

And the Lord spake to Moses,.... After he had described the borders of the land, and given instructions about the division of it among the several tribes, and named the persons that should be concerned in parting and putting it into the possession of the Israelites, he makes a provision for the Levites; for though they had no inheritance in the land as a tribe, yet it was proper they should have cities and houses to dwell in; for it would not be suitable that they should be always about the tabernacle, as they were in the wilderness; and it is concerning this the Lord is said to speak to Moses: in the plains of Moab by Jordan, near Jericho: where the Israelites now were, and had been for some time: saying; as follows.

Command the children of Israel,.... All the tribes of them; it is not a bare instruction that is given them, much less a mere request that is made to them, or something proposed, and left to their option whether they would agree to it or not; but it is strictly enjoined them by the Lord, who had given them freely all they should possess, and who had a right to all they had, and to whom they were in duty and gratitude bound to do his will and pleasure: the order is: that they give unto the Levites, of the inheritance of their possession, cities to dwell in; which was but reasonable and requisite, that the ministers of God, and the assistants of the priests, and who did the service of the congregation, that they should have, habitations for them and their families, as well as food and raiment was provided for them in another way: and ye shall give also unto the Levites suburbs for the cities round about them; which were partly for ornament to their cities, and partly for their health, that they might have air, and not be too closely confined within the walls of their cities; and also for convenience, that they have room for their cattle, and places to lay up the increase of their fields, as after suggested. Jarchi says, that a suburb was a space and place parted without the city, round about, for the beauty of it; but they were not allowed to build there an house (i.e. to dwell in), nor to plant a vineyard, nor to sow seed; other ground is after provided for such uses.

And cities shall they have to dwell in,.... For them and their families, and indeed for nothing else, they having no trades nor worldly business to carry on in them: and the suburbs of them shall be for their cattle; for stables and stalls to put them up in, and for barns and storehouses to lay in provender for them: and for their goods; where to bestow them, as the increase of their fields, oliveyards, and vineyards, see Luke 12:18. and for all their beasts; or living creatures; or "for their whole life" (z); or livelihood, whatsoever was for the support of it; the Targum of Jonathan adds, by way of explanation, for all their necessities; and so Jarchi. (z) "ad vitam ipsorum". Vid. Drusium.

And the suburbs of the cities which ye shall give unto the Levites,.... The dimensions and bounds of them were not left to the Israelites, to give what ground they pleased for this purpose, but were fixed to what length they should be: these shall reach from the walls of the city, and outward, a thousand cubits round about; which was half a sabbath day's journey, and pretty near half a mile, which all around a city must contain a considerable quantity of ground, if the city was of any size, as it is certain that some of them given them at least were.

And ye shall measure from without the city on the east side two thousand cubits,.... Before only 1000 cubits were ordered to bemeasured, and now 2000, even 2000 more, which were to be added to the other, and to begin where they ended. The first 1000 were for their cattle and goods, these 2000 for their gardens, orchards, fields, and vineyards; and so the Jewish writers understand it. Jarchi observes, that 1000 cubits are ordered, and after that 2000; and asks, how is this? or how is it to be reconciled? to which he answers, 2000 are put to them round about, and of them the 1000 innermost are for suburbs, and the outermost (i.e. the 2000) are for fields and vineyards; and with this agrees the Misnah (a), from whence he seems to have taken it; and the same was to be on every other side of the city, south, west, and north, as follows: and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; which, added to the other 1000 all around, must make a large circumference of land: and the city shall be in the midst; in the midst of the circuit of three thousand cubits all around, so that it must stand very pleasant and convenient: this shall be to them the suburbs of the cities; such a quantity of ground, consisting of so many cubits, shall be assigned to every city; the suburbs or glebe land to a Levite's city, on the four sides were four squares, and each square consisted of seventy six acres, one rood, twenty perches, and eighty square feet; all the four squares amounting to three hundred and five acres, two roods, one perch, besides fifty seven feet square, according to Bishop Cumberland. (a) Sotah, c. 5. sect. 3. Maimon. & Bartenora in ib.

And among the cities which ye shall give unto the Levites,.... The number of which is not yet expressed, but is afterwards: there shall be six cities for refuge; a sort of asylums, of which there were many among the Heathens, perhaps in imitation of these, for persons to have recourse to for safety, when in danger of life: the Septuagint render the words, "cities of flight" (b); or to flee unto, which certainly was the use of them: to this the apostle alludes when he speaks of some that fled for refuge, to lay hold on the hope set before them, Hebrews 6:18, the word (c) used for refuge signifies "gathering or receiving", for here persons in distress gathered or betook themselves; and here they were received, retained, protected, and sheltered: what and where these six cities were to be, and were, is after shown: which ye shall appoint for the manslayer; not for any and everyone, not for one that killed a man presumptuously and purposely, through enmity and malice, but for one that did it ignorantly, unawares, and without design: that he may flee thither; with all haste, after the commission of the fact; and, to facilitate his flight, and that he might have no interruption in it, the sanhedrim were obliged to prepare the ways to the cities of refuge, and to make them fit and large; and they removed everything that might cause him to stumble; and they did not leave in the way neither an hillock, nor a dale, nor a river but they made a bridge over it, that nothing might retard him that fled thither, as it is said: thou shalt prepare thee a way; Deuteronomy 19:3 and the breadth of the way to the cities of refuge was not less than thirty two cubits; and at the parting of ways (on posts erected) were written, "refuge, refuge", so that the slayer might know (the way) and turn there (as this directed him): and on the fifteenth of Adar or February, they met every year, to take care of this business (d); and they also appointed two disciples of the wise men, or two studious and understanding persons, to accompany him, not so much for the direction of the way, as lest the avenger of blood should meet with him, and slay him in the way; and who were to talk to him, and persuade him not to do it, suggesting to him that it was not done designedly, but unawares, and that it would be a bad thing to kill a man for what he did not intend to do, and which was done without any malice or enmity to the person killed, and with such like words to cool and appease the avenger (e): and to them ye shall add forty two cities; according to the Jewish writers these also were cities of refuge; for so they say (f),"all the cities of the Levites receive or are refuges, every one of them is a city of refuge, as it is said, "and to them ye shall add", &c. the Scripture makes them all alike for refuge: what difference is there between cities of refuge, which are separated for refuge, and the rest of the cities of the Levites? the gates of the cities of refuge receive, whether according to knowledge or not, (which Mr. Selden (g) interprets, whether the inhabitants will or not; but the sense of Maimonides elsewhere (h), and of other writers, is plainly this, whether according to the knowledge and intention of the manslayer or not, whether he knows it to be a city of refuge or :not, and whether he purposely came thither for safety or not,) and he that enters into them is safe; but the rest of the cities of the Levites do not receive, but according to knowledge (when the manslayer knowingly and designedly came thither for shelter); and a manslayer that dwells in a city of refuge gives no more for his house, but he that dwells in the other cities of the Levites gives more (or pays for it) to the owner of the house;''but though this is their unanimous opinion, it rather seems, according to the letter of the Scripture, that only six were cities of refuge, and the rest were for the Levites to dwell in by themselves. (b) , Sept. (c) "receptus", Junius & Tremellius; "collectionis", Piscator; R. Sol. Ohel Moed, fol. 82. 1. "proprie significat collectionem vel retentionem", Munster. (d) Maimon. Hilchot Rotzeach, c. 8. sect. 5. (e) Misn. Maccot, c. 2. sect. 5. & Maimon. & Bartenora in ib. (f) Maimon. ut supra, (d)) sect. 11. (g) De Jure Natarae & Gentium, l. 4. c. 2. p. 489. (h) Maimon. & Bartenora in Misn. Maccot, l. 2. sect. 4.

So all the cities which ye shall give to the Levites shall be forty eight cities,.... Of these forty eight cities, their names, and what tribes they were in, and which of them were particularly cities of refuge, an account is given in Joshua 21:10, them shall ye give, with their suburbs; according to the dimensions before prescribed.

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.