Numbers 18:32
WEB
You shall bear no sin by reason of it, when you have heaved from it its best. You shall not profane the holy things of the children of Israel, that you not die.’”
BSB
Once you have presented the best part of it, you will not incur guilt because of it. But you must not defile the sacred offerings of the Israelites, or else you will die.’”
KJV
And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die.
Matthew Henry
Hebrew interlinear
H3808
adv — not, no
Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;
not (the simple or abs. negation); by implication, no; often used with other particles
KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.
adv — not
לֹא or לוֹא adv. not
H5375
v — lift
Derivation: or נָסָה; (Psalm 4:6 [7]), a primitive root;
to lift, in a great variety of applications, literal and figurative, absolute and relative
KJV: accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ( man), lade, lay, lift (self) up, lofty, marry, magnify, × needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, swear, take (away, up), × utterly, wear, yield.
vb — lift
נָשָׂא 656 vb. lift, carry, take
Qal
1. lift, lift up
2. Bear, carry
3. Take, take away
Niph.
1. be lifted up
2. refl. lift oneself up = rise up, of י׳, to display power in judgment
3. be borne, carried
4. be taken away, carried off
Pi.
1. lift up = exalt
2. fig. = desire, long
3. carry, bear continuously
4. take, take away
Hithp. lift oneself up
Hiph.
1. cause one to bear iniquity
2. appar. cause to bring, have brought
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H2399
n-m — crime, penalty
Derivation: from 2398;
a crime or its penalty
KJV: fault, × grievously, offence, (punishment of) sin.
n.m — sin
חֵטְא n.m. sin
1. sin
2. guilt of sin
3. punishment for sin
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
H6918
a — sacred, God, angel, saint, sanctuary
Derivation: or קָדֹשׁ; from 6942;
sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary
KJV: holy (One), saint.
adj — sacred
קָדוֹשׁ adj. sacred, holy
H1121
n-m — son
Derivation: from 1129;
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
KJV: afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ( ) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, (young) bullock, (young) calf, × came up in, child, colt, × common, × corn, daughter, × of first, firstborn, foal, very fruitful, postage, × in, kid, lamb, ( ) man, meet, mighty, nephew, old, ( ) people, rebel, robber, × servant born, × soldier, son, spark, steward, stranger, × surely, them of, tumultuous one, valiant(-est), whelp, worthy, young (one), youth.
n.m — son
בֵּן 4870 n.m. son
1. son, male child, born of a woman
2. children (male and female)
3. youth, young men
4. the young of animals
5. of plant shoots
6. fig. of lifeless things, sparks, stars, arrows
7.
a. member of a guild, order or class
b. of animals son of (the) herd
8. ב׳ as n. relat. followed by word of quality, characteristic, etc.
9. n. relat. of age
n.pr.m — his son
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
H3478
n-pr-m — he will rule as God, Jisraël
Derivation: from 8280 and 410;
he will rule as God; Jisraël, a symbolical name of Jacob; also (typically) of his posterity
KJV: Israel.
n.pr.m — Israel
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
1. n.pr.m. second name of Jacob
2. n.pr.gent. name of Hebrew nation
H2490
v — bore, wound, dissolve, profane, break, begin, play
Derivation: a primitive root (compare 2470); also denominative (from 2485)
properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin (as if by an 'opening wedge'); to play (the flute)
KJV: begin (× men began), defile, × break, defile, × eat (as common things), × first, × gather the grape thereof, × take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.
vb — pollute
[חָלַל] vb. pollute, defile, profane
Niph.
1. reflex. pollute, defile oneself
2. Pass., be polluted, defiled
Pi.
1. defile, pollute
2. violate the honour of, dishonour
3. violate a covenant
4. treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
1.
a. I will not let my holy name be profaned any more.
b. he shall not violate his word
2. begin
Hoph. then it was begun (= men began) to call on the name of י׳
vb. denom — play the pipe
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
vb — bore
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
H4191
v — die, kill
Derivation: a primitive root;
to die (literally or figuratively); causatively, to kill
KJV: × at all, × crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), × must needs, slay, × surely, × very suddenly, × in (no) wise.
vb — die
מוּת vb. die
Qal
1. die, of natural or other causes
2. die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
1. abs., elsewhere c. acc., subj. man
2. subj. God, by inflicting penalty
3. of animals killing men
4. bring to a premature death
Hoph. be killed, put to death
Bible49 app
Get translation compare, commentary, and interlinear study — offline, on iPhone and Mac.
See Bible49
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