“Cumque venerint patres earum, ac fratres, et adversum vos queri cœperint atque jurgari, dicemus eis : Miseremini eorum : non enim rapuerunt eas jure bellantium atque victorum : sed rogantibus ut acciperent, non dedistis, et a vestra parte peccatum est.”
“And it shall be, when their fathers or their brethren come unto us to complain, that we will say unto them, Be favourable unto them for our sakes: because we reserved not to each man his wife in the war: for ye did not give unto them at this time, that ye should be guilty. Be favourable: or, Gratify us in them”
“When their fathers or brothers come to us to complain, we will tell them, ‘Do us a favor by helping them, since we did not get wives for each of them in the war. Since you did not actually give them your daughters, you have no guilt.’””
“It shall be, when their fathers or their brothers come to complain to us, that we will say to them, ‘Grant them graciously to us, because we didn’t take for each man his wife in battle, neither did you give them to them, otherwise you would now be guilty.’””
“And it shall be, when their fathers or their brethren come to complain unto us, that we will say unto them, Grant them graciously unto us, because we took not for each man of them his wife in battle, neither did ye give them unto them, else would ye now be guilty.”
Though they thought hereby to persuade men that they kept their oath, yet before God it was broken.
Part. Hebrew is variously translated; but the Septuagint and Arabic agree with the Vulgate. By your refusal, and by your oath, you have constrained them to take what you would not, (Calmet) or could not grant. Protestants, “Be favourable to them for our sakes, because we reserved not to each man his wife, in the war; for ye did not give unto them, at that time, that ye should be guilty.” (Haydock) — You have not to answer for the infraction of the oath, since you did not give your daughters. (Calmet) — They had no objections to the Benjamites on any other head, and the young women were not very reluctant. (Tirinus) — It is wonderful that the high priest, Phinees, appears so little on this occasion. If he had spoken in the name of God, the rest would have been under no perplexity.
III. They undertook to pacify the fathers of these young women. As to the infringement of their paternal authority, they would easily forgive it when they considered to what fair estates their daughters were matched and what mothers in Israel they were likely to be; but the oath they were bound by, not to give their daughters to Benjamites, might perhaps stick with some of them, whose consciences were tender, yet, as to that, this might satisfy them:—1. That the necessity was urgent (v. 22): We reserved not to each man his wife, owning now that they did ill to destroy all the women, and desiring to atone for their too rigorous construction of their vow to destroy them by the most favourable construction of their vow not to match with them. "And therefore for our sakes, who were too severe, let them keep what they have got." For, 2. In strictness it was not a breach of their vow; they had sworn not to give them their daughters, but they had not sworn to fetch them back if they were forcibly taken, so that if there was any fault the elders must be responsible, not the parents. And Quod fieri non debuit, factum valet—That which ought not to have been done is yet valid when it is done. The thing was done, and is ratified only by connivance, according to the law, Num 30 4.
“And God created man to his own image: to the image of God he created him: male and female he created them.”
“In the selfsame day Noe, and Sem, and Cham, and Japheth, his sons: his wife, and the three wives of his sons with them, went into the ark.”