Numbers 18:30
WEB
“Therefore you shall tell them, ‘When you heave its best from it, then it shall be credited to the Levites as the increase of the threshing floor, and as the increase of the wine press.
BSB
Therefore say to the Levites, ‘When you have presented the best part, it will be reckoned to you as the produce of the threshing floor or winepress.
KJV
Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress.
Matthew Henry
Hebrew interlinear
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H7311
v — be high, rise, raise
Derivation: a primitive root;
to be high actively, to rise or raise (in various applications, literally or figuratively)
KJV: bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high(-er, one), hold up, levy, lift(-er) up, (be) lofty, (× a-) loud, mount up, offer (up), presumptuously, (be) promote(-ion), proud, set up, tall(-er), take (away, off, up), breed worms.
vb — be high
רוּם vb. be high, exalted, rise
Qal
1.
a. be high, lit. rock (in fig.)
b. esp. of י׳
2. be raised, uplifted
3. be lifted, rise, of ark
Pō‛lēl
1.
a. raise, rear, children
b. cause tree to grow
2. lift up
3. exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
1.
a.
(1). raise, rear, c. acc., hand
(2). raise poor
b. lift up voice
c. (take into one's hand and) lift, take up, stone
d. set up, erect, stone
e. set on high, throne
f. lift up, exalt, c. acc. pers.
2. lift up and take away, remove
3. lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H2459
n-m — fat, richest, choice
Derivation: or חֵלֶב; from an unused root meaning to be fat;
fat, whether literally or figuratively; hence, the richest or choice part
KJV: × best, fat(-ness), × finest, grease, marrow.
n.m — fat
חֵ֫לֶב n.m. fat
1. fat of human body
2. fat of beasts
3. choicest, best part of products of land
H4480
prep — part, from, out of
Derivation: or מִנִּי; or מִנֵּי; (constructive plural) (Isaiah 30:11); for 4482;
properly, a part of; hence (prepositionally), from or out of in many senses
KJV: above, after, among, at, because of, by (reason of), from (among), in, × neither, × nor, (out) of, over, since, × then, through, × whether, with.
prep — out of
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
1. with verbs expressing (or implying) separation or removal
a. from, against
b. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
c. of position, off, on the side of, on
2. Out of, Gk. ἐκ, Lat. ex
3. Partitively
4. Of time—
a. as marking the terminus a quo, the anterior limit of a continuous period from, since
b. as marking the period immediately succeeding the limit after
c. towards, to
5. (וְעַד) עַד … מִן from … even to
6. In comparisons, beyond, above
7. מן is prefixed to an infin.:
a. with causal force, from, on account of, through
b. after verbs implying restraint, prevention, cessation, etc.
c. with a temporal force, since, after
8. Once as a conj. before a finite verb. that
9. In compounds:
n. [m.] — portion
[מֵן] n. [m.] portion
H2803
v — plait, interpenetrate, weave, fabricate, plot, contrive, think, regard, value, compute
Derivation: a primitive root;
properly, to plait or interpenetrate, i.e. (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute
KJV: (make) account (of), conceive, consider, count, cunning (man, work, workman), devise, esteem, find out, forecast, hold, imagine, impute, invent, be like, mean, purpose, reckon(-ing be made), regard, think.
vb — think
חָשַׁב vb. think, account
Qal
I. of man:
1. think, account
2. devise, plan, mean
3. charge, impute
4. esteem, value, regard
5. invent ingenious and artistic things
II. of God:
1. think
2. devise, plan, mean
3. inpute, reckon
4. esteem, value, regard
5. invent ingenious and artistic things
Niph.
1. be accounted, thought, esteemed
2. be computed, reckoned
3. be imputed to any one
Pi.
1. think upon, consider, be mindful of
2. think to do, devise, plan
3. count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
H3881
a — Levite
Derivation: or לֵוִי; patronymically from 3878;
a Levite or descendant of Levi
KJV: Leviite.
adj.gent — Levite
לֵוִי 291 adj.gent. Levite
H8393
n-f — income, produce
Derivation: from 935;
income, i.e. produce (literally or figuratively)
KJV: fruit, gain, increase, revenue.
n.f — product
תְּבוּאָה n.f. proventus, product, revenue
1. product, yield, usually of earth
2.
a. income, revenue, in general
b. fig. gain of wisdom
H1637
n-m — threshing-floor, open area
Derivation: from an unused root meaning to smooth;
a threshing-floor (as made even); by analogy, any open area
KJV: (barn, corn, threshing-) floor, (threshing-, void) place.
n.m — threshing-floor
גֹּ֫רֶן n.m. threshing-floor
H3342
n-m — trough, vat
Derivation: from an unused root meaning to excavate;
a trough (as dug out); specifically, a wine-vat (whether the lower one, into which the juice drains; or the upper, in which the grapes are crushed)
KJV: fats, presses, press-fat, wine(-press).
n.m — wine-vat
יֶ֫קֶב n.m. wine-vat, sometimes also wine-press
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Verses 20–32
Numbers 18:20–32
Here is a further account of the provision that was made both for the Levites and for the priests, out of the country.
I. They must have no inheritance in the land; only cities to dwell in were afterwards allowed them, but no ground to occupy: Thou shalt not have any part among them, Num 18:20. It is repeated again Num 18:23, and again Num 18:24, Among the children of Israel they shall have no inheritance, either by purchase or descent. God would have them comfortably provided for, but would not have their families over-rich, lest they should think themselves above that work which their wages supposed and obliged them constantly to attend upon. As Israel was a peculiar people, and not to be numbered among the nations, so Levi was a peculiar tribe, and not to be settled as the rest of the tribes, but in all respects distinguished from them. A good reason is given why they must have no inheritance in the land, for, says God, I am thy part, and thy inheritance. Note, Those that have God for their inheritance and their portion for ever ought to look with a holy contempt and indifference upon the inheritances of this world, and not covet their portion in it. "The Lord is my portion, therefore will I hope in him, and not depend upon any thing I have on this earth," Lam 3:24. The Levites shall have no inheritance, and yet they shall live very comfortably and plentifully - to teach us that Providence has various ways of supporting those that live in a dependence upon it; the fowls reap not, and yet are fed, the lilies spin not, and yet are clothed, the Levites have no inheritance in Israel, and yet live better than any other tribe. The repetition of that caution, that no Israelite should approach the tabernacle, comes in suitable, though somewhat abruptly, Num 18:22. It seems set in opposition to that order concerning the priests and Levites that they should have no inheritance in Israel, to show how God dispenses his favours variously. The Levites have the honour of attending the tabernacle, which is denied the Israelites; but then the Israelites have the honour of inheritances in Canaan, which is denied the Levites; thus each is kept from either envying or despising the other, and both have reason to rejoice in their lot. The Israelites must not come nigh the tabernacle, but then the Levites must have no inheritance in the land; if ministers expect that people should keep in their sphere, and not intermeddle with sacred offices, let them keep in theirs, and not entangle themselves in secular affairs.
II. But they must both have tithes of the land. Besides the first-fruits which were appropriated to the priests, which, the Jews say, were to be a fiftieth part, or at least a sixtieth, the tithe also was appropriated. 1. The Levites had the tithes of the people's increase (Num 18:21): I have given (whose the whole is) all the tenths in Israel, of all the productions of the land, to the children of Levi, to be divided among them in just proportions, for their service which they serve. The Levites were the smallest tribe of the twelve, and yet, besides all other advantages, they had a tenth part of the yearly profits, without the trouble and expense of ploughing and sowing; such care did God take of those that were devoted to his service; not only that they might be well maintained, but that they might be honoured with a national acknowledgment of the good services they did to the public, and owned as God's agents and receivers; for that which was a heave-offering, or an offering lifted heavenward unto the Lord, was by him consigned to the Levites. 2. The priests had the tenths of the Levites' tithes settled upon them. The order for this Moses is directed to give to the Levites, whom God would have to pay it with cheerfulness, rather than the priests to demand it with authority: Speak to the Levites that it be offered by them, rather than levied upon them. Now observe, (1.) The Levites were to give God his dues out of their tithes, as well as the Israelites out of their increase. They were God's tenants, and rent was expected from them, nor were they exempted by their office. Thus now, ministers must be charitable out of what they receive; and the more freely they have received the more freely they must give, and be examples of liberality. You shall offer a heave-offering to the Lord, Num 18:26. Those that are employed to assist the devotions of others must be sure to pay their own, as a heave-offering to the Lord. Prayers and praises lifted up to God, or rather the heart lifted up in them, are now our heave-offerings. This (says God) shall be reckoned to you as though it were the corn of the threshing-floor; that is, though it was not the fruit of their ground, nor of their own labour, as the tithes of other Israelites were, yet being of such as they had it should be accepted, to the sanctifying of all the rest. (2.) This was to be given to Aaron the priest (Num 18:28), and to his successors the high priests, to be divided and disposed of in such proportions as they should think fit among the inferior priests. Most of the profits of the priests' office, which were appointed in the former part of the chapter, arising from the sacrifices, those priests had the benefit of who constantly attended at the altar; but, forasmuch as there were many priests employed in the country to teach and rule, those tithes taken by the Levites, it is probable, were directed by the high priest for their maintenance. It is the probable conjecture of the learned bishop Patrick that the tenth of this last tenth was reserved for the high priest himself, to support his state and dignity; for otherwise we read not of any peculiar provision made for him. (3.) When the Levites had thus paid the tenth of their income, as a heave-offering to the Lord, they had themselves the comfortable enjoyment of the other nine parts (Num 18:30): "When you have thus heaved the best from it (for still God's part must be the best) then you shall eat the rest, not as a holy thing, but with the same freedom that the other Israelites eat their part with, in every place, you and your households," Num 18:31. See here what is the way to have the comfort of all our worldly possessions so as to bear no sin by reason of them, as it follows, Num 18:32. [1.] We must be sure that what we have be got honestly and in the service of God. It is your reward for your service; that meat is the best eating that is first earned; but, if any will not work, neither shall he eat, Th2 3:10. And that seems to be spoken of as having a particular comfort and satisfaction in it which is the reward of faithful service done in the tabernacle of the congregation. [2.] We must be sure that God has his dues out of it. Then we have the comfort of our substance when we have honoured the Lord with it. The you shall bear no sin by reason of it, when you have heaved the best from it. This intimates that we must never feed ourselves without fear, lest our table become a snare, and we bear sin by reason of it; and that therefore we are concerned to give alms of such things as we have, that all may be clean and comfortable to us.
Cross-references: Num 18:20 · Num 18:23 · Num 18:24 · Lam 3:24 · Num 18:22 · Num 18:21 · Num 18:26 · Num 18:28 · Num 18:30 · Num 18:31 · Num 18:32 · 2Thess 3:10