13<\/strong>. to afflict the soul<\/em> ] See on Num 29:7<\/span>.<\/p>\n Afflict the soul, <\/B>i.e. herself by fasting, which oft goes under that name, as Lev 16:29<\/span>,31<\/span>; 23:27<\/span>,32<\/span>; Isa 58:5<\/span>, by watching, or the like. And these words are added not for limitation, for it is manifest from Num 30:5<\/span>,8<\/span>,10<\/span>,12<\/span>, that the power of parents and husbands was more general and large; but for amplification, to show that the husband had this power not only in those vows which concerned himself or his estate, but also in those which might seem only to concern her own person or body. And the reason hereof is, because the wifes person or body being the husbands right, she might not do any thing to the injury of her body without his consent. <\/P> <\/p>\n Every vow, and every binding oath to afflict the soul<\/strong>,…. By fasting, as Aben Ezra observes; as when a vow was made, or a person bound herself by an oath to abstain from such and such food, or to fast on such a day; to keep a fast which was not appointed, to set apart a day for fasting, besides the grand and general fast on the day of atonement: Jarchi from hence gathers, that a man only makes vows of afflicting the soul, or vows of fasting; but this is not said by way of limitation and restriction, but by way of amplification and illustration, giving a particular instance, by which others may be judged of:<\/p>\n her husband may establish it, or her husband may make it void<\/strong>, just as he pleased; and this power an husband had, to prevent confusion in the family, and trouble in the affairs of it, by vowing abstinence from such and such food, or from such and such liquor, and the like; and to prevent running into expenses he was not able to answer, by vowing and dedicating, this and the other to holy uses, for sacrifices, and repairs of the temple, and the like.<\/p>\n (13) Every vow, and every binding oath to afflict the soul.<\/strong>Reference is again made to the two kinds of vows which are treated of in this chapterviz., a vow to do anything, and a vow to abstain from anything.<\/p>\n A Summary ( Num 30:13-16<\/strong><\/span><\/strong> ). <\/p>\n Num 30:13-14<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. But if her husband altogether hold his peace at her from day to day, then he establishes all her vows, or all her bonds, which are on her: he has established them, because he held his peace at her in the day that he heard them.’ <\/p>\n The whole position with regard to husband and wife was now summarised. On the day that he heard of his wife’s vow, whether it was to perform something positive, or abstain from doing something, or to afflict herself in some way, he could make it void. But if from day to day he said nothing once he had heard of it, then it became binding. All such vows would be established. All such bonds would be binding. By holding his peace and saying nothing on the day that he heard of them he has firmly established them. <\/p>\n Num 30:15<\/strong><\/span><\/p>\n ‘But if he shall make them null and void after that he has heard them, then he shall bear her iniquity.’ <\/p>\n This principle has been seen in two ways. Some see this as representing a case where the husband having said nothing on the day that he heard of the vow, decided later to rescind it. Had he rescinded it immediately there would have been no iniquity. But because he has rescinded it late he must pay any penalty required for failure to fulfil the vow. This rested on him as the head of the household because he had originally confirmed the vow by his silence. <\/p>\n But it seems more probable that this is simply a reminder that the husband must not rescind any vows made by his wife lightly. While the woman would be forgiven because it was at her husband’s demand that the vow was rescinded, he himself was still to be held as accountable. He must bear the result of his decision. If his decision was wise and reasonable there would be no cost. If it was not then he was accountable to Yahweh. The responsibility had come on him. <\/p>\n Num 30:16<\/strong><\/span><\/p>\n ‘These are the statutes, which Yahweh commanded Moses, between a man and his wife, between a father and his daughter, being in her youth, in her father’s house.’ <\/p>\n The chapter finishes with a summary of what the chapter was about. It may suggest that this chapter once stood alone as a written record with this as the colophon. But note that it does not mention vows (although it may have been filed under ‘vows’). The principle behind this chapter was of overall authority in a household and not just a matter of vows. It covers the situation between a man and his wife, and a father and his young unmarried daughters with regard to overall authority. <\/p>\n Num 30:13-15<\/span><\/em><\/strong>. <\/strong>Every binding oath to afflict the soul<\/em><\/strong><\/strong> By fasting, abstinence, or rather acts of mortification and self-denial. See Lev 16:24<\/span>. Perhaps St. Paul had this passage in view, when he says, the wife hath not power over her own body. <\/em>1Co 7:4<\/span>. The husband had it in his power to establish or make void <\/em>the vows of the wife; but (Num 30:14-15<\/span>.) the tacit or explicit consent of the husband to the religious vow of the wife, and of the father to the vow of the daughter, once freely given at the first making of it, was to establish and render it irreversible. Their silence, or not contradicting it, at the first proposal, was to be interpreted consent; nor was it in the husband’s or parent’s power to retract that consent, or hinder the performance of the vow in due manner; which if he did, he was to bear her iniquity; <\/em>that is, <\/p>\n God would punish him, not her, for a breach of sacred faith. Houbigant renders this, after the Samaritan and LXX, he should bear his own iniquity: <\/em>for, says he, there is no iniquity in the wife whom the husband permits not to perform her vow; the iniquity is his, who prevents the performance of it. But, according to the interpretation we have given them, there is no great difference. <\/p>\n Num 30:13 Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.<\/p>\n Ver. 13. To afflict her soul.<\/strong> ] This is one instance of what she may vow. She may curb wanton flesh from the use of things lawful in themselves, but harmful to her, and that by a vow, as did the Rechabites, Jer 35:8-10 which the devil seeing will despair; for vows are as exorcisms to allay our rebellious spirits, and as cords to hamper our treacherous hearts, when they would slip the collar, and decline the yoke. In short, a man may lawfully vow a thing that is either a part of God’s worship – as to fast once a month before the sacrament, to pray so many times a day, &c. – or a furtherance thereof, – as to found a lecture, build a college, school, almshouse, give so much weekly to the poor, &c.<\/p>\n and every: 1Co 11:3, 1Co 11:9, 1Pe 3:1-6 <\/p>\n to afflict: Num 29:7, Lev 16:29, Lev 23:27, Lev 23:32, Ezr 8:21, Psa 35:13, Isa 58:5, 1Co 7:5 <\/p>\n Reciprocal: Gen 3:16 – rule<\/p>\n Num 30:13. To afflict the soul Herself, by fasting, by watching, or the like. And these words are added to show that the husband had this power not only in those vows which concerned himself or his estate, but also in those which might seem only to concern her own person and body; and the reason is, because the wifes person or body being the husbands right, she might not do any thing to the injury of her body without his consent.<\/p>\n 30:13 Every vow, and every binding oath to {h} afflict the soul, her husband may establish it, or her husband may make it void.<\/p>\n (h) To mortify herself by abstinence or other bodily exercise.<\/p>\n Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. 13. to afflict the soul ] See on Num 29:7. Fuente: The Cambridge Bible for Schools and Colleges Afflict the soul, i.e. herself by fasting, which oft goes under that name, as Lev … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 30:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4670","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4670","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4670"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4670\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4670"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4670"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4670"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"