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  • PARALLEL HISTORY BIBLE - Numbers 35:31


    CHAPTERS: Numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34

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    LXX- Greek Septuagint - Numbers 35:31

    και 2532 ου 3739 3757 λημψεσθε λυτρα περι 4012 ψυχης 5590 παρα 3844 του 3588 φονευσαντος του 3588 ενοχου οντος 5607 5752 αναιρεθηναι 337 5683 θανατω 2288 γαρ 1063 θανατωθησεται

    Douay Rheims Bible

    31You shall not take
    money of him that is guilty of blood, but he shall die forthwith.

    King James Bible - Numbers 35:31

    Moreover ye shall take no satisfaction for the
    life of a murderer, which is guilty of death: but he shall be surely put to death.

    World English Bible

    "'Moreover you shall take no ransom for the
    life of a murderer who is guilty of death; but he shall surely be put to death.

    World Wide Bible Resources


    Numbers 35:31

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-03 v.viii.xxviii Pg 8
    Gen. ix. 5.

    Now nothing is required except that which is demanded back again, and nothing is thus demanded except that which is to be given up; and that will of course be given up, which shall be demanded and required on the ground of vengeance. But indeed there cannot possibly be punishment of that which never had any existence. Existence, however, it will have, when it is restored in order to be punished. To the flesh, therefore, applies everything which is declared respecting the blood, for without the flesh there cannot be blood. The flesh will be raised up in order that the blood may be punished.  There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require7487

    7487 Sitiant.

    their very simplicity to be interpreted.  There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.”7488

    7488


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-01 v.xv.ii Pg 6
    Gen. v. 1, Gen. ix. 6.

    And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223

    1223


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-03 iv.iv.xv Pg 6
    See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

    to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

    280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

    are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

    281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

    Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

    282


    Anf-03 iv.ix.iii Pg 19
    Comp. Ex. xxi. 24, 25; Lev. xxiv. 17–22; Deut. xix. 11–21; Matt. v. 38.

    But the new law’s wont was to point to clemency, and to convert to tranquillity the pristine ferocity of “glaives” and “lances,” and to remodel the pristine execution of “war” upon the rivals and foes of the law into the pacific actions of “ploughing” and “tilling” the land.1179

    1179


    Anf-02 vi.iv.iii Pg 11.1


    Anf-02 vi.ii.x Pg 40.1


    Anf-03 v.iv.v.xvi Pg 58
    Ex. xx. 13–16.

    —He taught me to refrain from doing to others what I should be unwilling to have done to myself; and therefore the precept developed in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance,4091

    4091 Merito.

    to a compendious formula, because (as it was predicted in another passage) the Lord—that is, Christ—“was to make (or utter) a concise word on earth.”4092

    4092


    Anf-03 iv.ix.iii Pg 19
    Comp. Ex. xxi. 24, 25; Lev. xxiv. 17–22; Deut. xix. 11–21; Matt. v. 38.

    But the new law’s wont was to point to clemency, and to convert to tranquillity the pristine ferocity of “glaives” and “lances,” and to remodel the pristine execution of “war” upon the rivals and foes of the law into the pacific actions of “ploughing” and “tilling” the land.1179

    1179


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-01 v.xv.ii Pg 6
    Gen. v. 1, Gen. ix. 6.

    And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223

    1223


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-03 iv.iv.xv Pg 6
    See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

    to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

    280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

    are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

    281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

    Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

    282


    Anf-03 iv.ix.iii Pg 19
    Comp. Ex. xxi. 24, 25; Lev. xxiv. 17–22; Deut. xix. 11–21; Matt. v. 38.

    But the new law’s wont was to point to clemency, and to convert to tranquillity the pristine ferocity of “glaives” and “lances,” and to remodel the pristine execution of “war” upon the rivals and foes of the law into the pacific actions of “ploughing” and “tilling” the land.1179

    1179


    Anf-03 v.iv.iii.xvii Pg 10
    2 Sam. xii. 13.

    which also restored the house of Israel as often as it condemned it, and addressed to it consolation no less frequently than reproof. Do not therefore look at God simply as Judge, but turn your attention also to examples of His conduct as the Most Good.2906

    2906 Optimi.

    Noting Him, as you do, when He takes vengeance, consider Him likewise when He shows mercy.2907

    2907 Indulget.

    In the scale, against His severity place His gentleness. When you shall have discovered both qualities to co-exist in the Creator, you will find in Him that very circumstance which induces you to think there is another God. Lastly, come and examine into His doctrine, discipline, precepts, and counsels. You will perhaps say that there are equally good prescriptions in human laws. But Moses and God existed before all your Lycurguses and Solons. There is not one after-age2908

    2908 Posteritas.

    which does not take from primitive sources.  At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour’s; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself. To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty;2909

    2909


    Anf-03 v.iv.v.x Pg 13
    2 Sam. xii. 13.

    how king Ahab in like manner, the husband of Jezebel, guilty of idolatry and of the blood of Naboth, obtained pardon because of his repentance;3772

    3772


    Anf-03 v.iv.vi.xi Pg 12
    2 Sam. xii. 13.

    —preferring, indeed, the sinner’s repentance to his death, of course because of His gracious attribute of mercy.5689

    5689


    Treasury of Scriptural Knowledge, Chapter 35

    VERSE 	(31) - 

    Ge 9:5,6 Ex 21:14 De 19:11-13 2Sa 12:13 1Ki 2:28-34 Ps 51:14


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