Exegetical and Hermeneutical Commentary of Numbers 8:16
For they [are] wholly given unto me from among the children of Israel; instead of such as open every womb, [even instead of] the firstborn of all the children of Israel, have I taken them unto me.
They are given unto me by the peoples consent, as well as taken (as it follows) by my choice and command. See Num 3:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
For they [are] wholly given unto me from among the children of Israel,…. All of them, entirely, and most certainly; or, “given, given” u, which is repeated for the confirmation of it; or because of their being twice given, first to the Lord by the children of Israel, and then by the Lord to Aaron and his sons, as Chaskuni; though Jarchi interprets it of the different parts of their service they were devoted to, given for bearing and carrying the vessels of the sanctuary, and given for the song, or to be singers in the temple:
instead of such as open, every womb, [even instead of] the firstborn of all the children of Israel have I taken them unto me;
[See comments on Nu 3:12], and
[See comments on Nu 3:13].
u “dati, dati”, Pagninus, Montanus, Vatablus; so Drusius and Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
16. For they are wholly given. Lest the other tribes should complain that the number of the people was diminished, God declares that the Levites were alienated from the race of Abraham, since He had acquired them to Himself when He smote all the first-born of Egypt; for it is certain that the first-born of the people, as well as those of their animals, were miraculously rescued from the common destruction. Since, then, God delivered them by special privilege, He thus bound them to Himself by the blessing of their redemption. But this reason would seem no longer to hold good, when God, in demanding the price of redemption, set the first-born free, (178) as was elsewhere stated; else He would require the same thing twice over, which would be unjust. The solution, however, of this is easy; when, in the first census, the first-born of the twelve tribes were counted, they were found to exceed the Levites in number. An exchange was then made, viz., that all the first-born of the twelve tribes, being 22,000 in number, should be free from the tribute, and that God should take the Levites in their place as His ministers. Only 273 were redeemed, because this was the excess of their number above that of the Levites. Thus was it brought to pass, that God was content with these just and equal terms, so as not to oppress the people by a heavy burden. But this compensation, which was only made on that one particular day, did not prevent the Israelites from owing their children, who were not then born, to God. Since, then, this obligation still lay upon them as regarded their posterity, the law was passed that they should redeem their first-born. If any should object that it was not fair for those who should be born of the Levites to be consecrated to God, — I reply, that on this point there was no unfairness, for of whatever tribe they might be descended, they were already His property, together with all their offspring; the condition of the people was not therefore made worse by the exchange; and hence, in all equity, God appointed for the future at what price the Israelites should redeem their first-born. In saying that they were “given” to Him, He means to assert that they were His by compact; (179) and in this sense He declares that from the day in which He smote the first-born of Egypt, the first-born of Israel had become His; and then adds, that He then took the Levites; as much as to say, that He only dealt with his people with respect to the time past.
(178) Vide Num 3:43.
(179) “ En disant qu’ils luy ont este donnez, il n’entend pas que ce soit de don gratuit, mais qu’ils luy appartienent comme de paction faite;” in saying that they were given to Him, He does not mean as a gratuitous gift, but that they belonged to Him as by agreement made. — Fr.
Fuente: Calvin’s Complete Commentary
(16) Instead of such as open every womb, even instead of the firstborn of all the children of Israel.It is difficult to determine whether the second clause is to be regarded as an exact equivalent, or as a limitation of the first. If an exact equivalent, a different meaning must be assigned to the firstborn from that which it commonly bears in the Pentateuch, where it appears to be restricted to the firstborn son on the fathers side. (Cf. Exo. 13:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Wholly given The Hebrew nethunim, nethunim, given, given, is emphatic by repetition. (See Num 3:9, note.) At first they were the only attendants of the priests, and performed all the menial service.
Subsequently they were re-enforced by three hundred and twenty captive Midianites, (Num 31:47,) and still later by the condemned Gibeonites. Jos 9:27, note. When the service became more stately and onerous David and the princes further strengthened the Levites by the gift of the Nethinim, either prisoners of war or a remnant of the Canaanites, to live within the enclosure of the temple and to do its rougher work. Ezr 8:20. Two hundred and twenty of these were enrolled by Ezra among the Levites to supply their lack of service through a decline of their zeal for Jehovah.
Fuente: Whedon’s Commentary on the Old and New Testaments
wholly given: Nethunim, nethunim, “given, given.” The word being repeated, “because,” says Bp. Patrick, “the children of Israel had devoted them to him, by laying their hands upon them – Num 8:10, and Aaron had waved them as a wave-offering to the Lord” – Num 8:11.
instead of such: Houbigant, on the authority of the Samaritan, reads, “instead of every first-born of the children of Israel, who openeth the womb.” Num 3:12, Num 3:45
Reciprocal: Exo 13:2 – Sanctify Num 3:13 – Because Num 3:41 – General Num 18:6 – given Luk 2:23 – Every