40 51<\/strong>. The substitution of the Levites for the first-born.<\/p>\n That they may be compared with the number of the Levites for the reason here following. <\/P> <\/p>\n 40-51. Number all the first-born ofthe males of the children of Israel,<\/B> c.The principle on whichthe enumeration of the Levites had been made was now to be applied tothe other tribes. The number of their male children, from a month oldand upward, was to be reckoned, in order that a comparison might beinstituted with that of the Levites, for the formal adoption of thelatter as substitutes for the first-born. The Levites, amounting totwenty-two thousand, were given in exchange for an equal number ofthe first-born from the other tribes, leaving an excess of twohundred seventy-three and as there were no substitutes for these,they were redeemed at the rate of five shekels for each (Num 18:15<\/span>;Num 18:16<\/span>). Every Israelite wouldnaturally wish that his son might be redeemed by a Levite without thepayment of this tax, and yet some would have to incur the expense,for there were not Levites enough to make an equal exchange. Jewishwriters say the matter was determined by lot, in this manner: Mosesput into an urn twenty-two thousand pieces of parchment, on each ofwhich he wrote “a son of Levi,” and two hundredseventy-three more, containing the words, “five shekels.”These being shaken, he ordered each of the first-born to put in hishand and take out a slip. If it contained the first inscription, theboy was redeemed by a Levite; if the latter, the parent had to pay.The ransom-money, which, reckoning the shekel at half a crown, wouldamount to 12s.<\/I> 6d.<\/I> each, was appropriated to the use ofthe sanctuary. The excess of the general over the Leviticalfirst-born is so small, that the only way of accounting for it is, bysupposing those first-born only were counted as were males remainingin their parents’ household, or that those first-born only werenumbered which had been born since the departure from Egypt, when Godclaimed all the first-born as his special property.<\/P><\/p>\n And the Lord said unto Moses<\/strong>,…. After he had taken the number of the Levites:<\/p>\n number all the firstborn of the children of Israel, from a month old and upward, and take the number of their names<\/strong>; that they might be compared with the number of the Levites, and the difference between them observed.<\/p>\n After this, Moses numbered the first-born of the children of Israel, to exchange them for the Levites according to the command of God, which is repeated in Num 3:41<\/span> and Num 3:44-45<\/span> from Num 3:11-13<\/span>, and to adopt the latter in their stead for the service at the sanctuary (on Num 3:41<\/span> and Num 3:45<\/span>, cf. Num 3:11-13<\/span>). The number of the first-born of the twelve tribes amounted to 22,273 of a month old and upwards (Num 3:43<\/span>). Of this number 22,000 were exchanged for the 22,000 Levites, and the cattle of the Levites were also set against the first-born of the cattle of the tribes of Israel, though without their being numbered and exchanged head for head. In Num 3:44<\/span> and Num 3:45<\/span> the command of God concerning the adoption of the Levites is repeated, for the purpose of adding the further instructions with regard to the 273, the number by which the first-born of the tribes exceeded those of the Levites. “ And as for the redemption of the 273<\/em> (lit., the 273 to be redeemed) of the first-born of the children of Israel which were more than the Levites, thou shalt take five shekels a head,<\/em> ” etc. This was the general price established by the law for the redemption of the first-born of men (see Num 18:16<\/span>). On the sacred shekel, see at Exo 30:13<\/span>. The redemption money for 273 first-born, in all 1365 shekels, was to be paid to Aaron and his sons as compensation for the persons who properly belonged to Jehovah, and had been appointed as first-born for the service of the priests.<\/p>\n 40 And the LORD<\/B> said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names. 41 And thou shalt take the Levites for me (I am<\/I> the LORD<\/B>) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. 42 And Moses numbered, as the LORD<\/B> commanded him, all the firstborn among the children of Israel. 43 And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen. 44 And the LORD<\/B> spake unto Moses, saying, 45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am<\/I> the LORD<\/B>. 46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; 47 Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them:<\/I> (the shekel is<\/I> twenty gerahs:) 48 And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons. 49 And Moses took the redemption money of them that were over and above them that were redeemed by the Levites: 50 Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five shekels,<\/I> after the shekel of the sanctuary: 51 And Moses gave the money of them that were redeemed unto Aaron and to his sons, according to the word of the LORD<\/B>, as the LORD<\/B> commanded Moses.<\/P> Here is the exchange made of the Levites for the first-born. 1. The first-born were numbered from a month old, Num 3:42<\/span>; Num 3:43<\/span>. Those certainly were not reckoned who, though first-born, had become heads of families themselves, but those only that were under age; and the learned bishop Patrick is decidedly of opinion that none were numbered but those only that were born since their coming out of Egypt, when the first-born were sanctified, Exod. xiii. 2<\/span>. If there were 22,000 first-born males, we may suppose as many females, and all these brought forth in the first year after they came out of Egypt, we must hence infer that in the last year of their servitude, even when it was in the greatest extremity, there were abundance of marriages made among the Israelites; they were not discouraged by the present distress, but married in faith, expecting that God would shortly visit them with mercy, and that their children, though born in bondage, should live in liberty and honour. And it was a token of good to them, an evidence that they were blessed of the Lord, that they were not only kept alive, but greatly increased, in a barren wilderness. 2. The number of the first-born, and that of the Levites, by a special providence, came pretty near to each other; thus, when he divided the nations, he set the bounds of the people according to the number of the children of Israel,<\/I> Deut. xxxii. 8<\/I><\/span>. Known unto God are all his works beforehand, and there is an exact proportion between them, and so it will appear when they come to be compared. The Levites’ cattle are said to be taken instead of the firstlings of the cattle of the children of Israel,<\/I> that is, the Levites, with all their possessions, were devoted to God instead of the first-born and all theirs; for, when we give ourselves to God, all we have passes as appurtenances with the premises. 3. The small number of first-born which exceeded the number of the Levites (273 in all) were to be redeemed, at five shekels apiece, and the redemption-money given to Aaron; for it would not do well to have them added to the Levites. It is probable that in the exchange they began with the eldest of the first-born, and so downward, so that those were to be redeemed with money who were the 273 youngest of the first-born; more likely so than either that it was determined by lot or that the money was paid out of the public stock. The church is called the church of the first-born,<\/I> which is redeemed, not as these were, with silver and gold, but, being devoted by sin to the justice of God, is ransomed with the precious blood of the Son of God.<\/I><\/P> <\/p>\n Verses 40-43:<\/strong><\/p>\n The firstborn males from one month old and upward numbered 22,273. This figure is only about 3.5 percent of the male population, and slightly above one percent of the total population. This small figure may be accounted for by not including those firstborn who were themselves heads of families. Other theories have been advanced, but these have no basis in Scripture.<\/p>\n C. CENSUS OF THE FIRST BORN vv. 40-43 Num. 3:40<\/span>. And the Lord said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names. 41. And thou shalt take the Levites for me (I am the Lord) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. 42. And Moses numbered, as the Lord commanded him, all the firstborn among the children of Israel. 43. And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen.<\/p>\n PARAPHRASE<\/strong><\/p>\n Num. 3:40<\/span>. Then the Lord said to Moses, Count all the firstborn males of the children of Israel from one month old and up, and list their names. 41. And you shall take the Levites for me (I am the Lord), rather than all the firstborn among the children of Israel; and the cattle of the Levites rather than all the firstborn among the cattle of the children of Israel. 42. So Moses counted all the firstborn among the children of Israel, as the Lord commanded him; and the total of all the firstborn males named, from one month old and up, came to 22,273.<\/p>\n COMMENTARY<\/strong><\/p>\n The number of the firstborn, 22,273, can hardly be a complete figure for all of the tribes of Israel. If there were an equal number of firstborn females, the total of about 45,000 would mean that the average family would have had about 50 children or more, if the total population exceeded two million. Various suggestions have been made. It has been proposed that only the firstborn males who were not heads of their own families were includedthose too young to have their own firstborn. Again, there is the thought that in many instances the firstborn might have died, and hence is not tallied. Even if these factors be granted, the number would have not been reduced as much as the figures demand. Perhaps an answer is that only those firstborn sons were counted whose births had transpired after the departure from Egypt. But this theory would require a very unusually high birth rate for the period. A final suggestion is that the sanctification of the firstborn, being designed to strike a blow at the practice of the sacrifice of the pagan infants to the worship of Moloch, would hence have included only the very young firstborn among Israel. The number of firstborn of the tribes, 22,273, was exchanged for the 22,000 Levites; and the cattle of the Levites were consecrated in the place of all the firstborn cattle of Israel. The exchange was not one-for-one, but approximate.<\/p>\n QUESTIONS AND RESEARCH ITEMS<\/strong><\/p>\n 71.<\/p>\n What explanations are suggested for the small number of firstborn among the tribes of Israel? Can you find the difficulty in these suggestions?<\/p>\n 72.<\/p>\n Compare the number of firstborn in the nation with the census of the Levites.<\/p>\n 73.<\/p>\n In what sense are the Levites and their cattle to be taken in place of the firstborn of Israel and of the cattle?<\/p>\n CENSUS OF THE FIRSTBORN MALES OF THE ISRAELITES, Num 3:40-43<\/span>.<\/p>\n We have already hinted that the firstborn intended in this enumeration could not be the firstborn of every age, from the babe a month old up to the grandfathers and great-grandfathers. The difficulties of this broad interpretation, as suggested by Keil, are insuperable. The census of the males from the twentieth year upward would show a male population of over a million. Divide this sum by the number of firstborn, and there would be only one firstborn to forty or forty-five males, and, consequently, every father must have begotten, or still have had, from thirty-nine to forty-four sons; whereas the ordinary proportion of firstborn sons to the whole male population is one to four. By an examination of Exo 13:2<\/span>; Exo 13:11<\/span>, and the following verses, we find nothing inconsistent with that interpretation which makes the requirement to sanctify the firstborn wholly prospective and not retrospective.<\/p>\n 40<\/strong>. <\/strong> A month old <\/strong> In Lev 27:6<\/span> the age of one month had been fixed as the age to be reached before the parents should redeem their firstborn son. Those dying under that age were not redeemed.<\/p>\n The Census of the First-Born Males of Israel – <\/strong> The number of the first-born males of all the tribes of Israel from one month old and up were 22,273. This was almost the exact number of Levites also.<\/p>\n Merari N <\/strong> Gershonites W <\/strong> The Tabernacle of Testimony <\/strong> E <\/strong> Moses, Aaron & sons S <\/strong> Kohathites <\/p>\n Is not this direction concerning the firstborn, in allusion to the only begotten SON of GOD? Did not GOD our FATHER give and exchange, as it were, his firstborn and only SON, for the people of his everlasting love, when he gave him up to the service of the whole law, as their law-surety and sponsor; and to the death of the cross, in their law-room and stead? Joh 3:16<\/span> .<\/p>\n the LORD said = Jehovah said. Hebrew. ‘amar (not davar, spake), ‘amar is followed by the words spoken, davar is not. This expression, Jehovah said, occurs eighteen “sundry times” and in five “divers manners” in this book of Numbers. Compare note on Num 1:1<\/p>\n (1) To Moses (alone), Num 3:40; Num 7:11; Num 11:16, Num 11:23; Num 12:14; Num 14:11; Num 15:35; Num 17:10; Num 21:8, Num 21:34; Num 26:4; Num 27:12, Num 27:18. <\/p>\n (2) To Aaron, Num 18:1. <\/p>\n (3) To Balaam, Num 23:5, Num 23:16. <\/p>\n (4) He said, Num 12:6. <\/p>\n (6) I Jehovah have said, Num 14:35. <\/p>\n With the fifty-six times “Jehovah spake” (See Num 1:1), these eighteen make seventy-four times, and sixteen manners. See note on Num 22:9, for “God said” (four times, making seventy-eight in all). <\/p>\n Num 3:12, Num 3:15, Num 3:45, Exo 32:26-29, Psa 87:6, Isa 4:3, Luk 10:20, Phi 4:3, 2Ti 2:19, Heb 12:23, Rev 3:5, Rev 14:4 <\/p>\n Reciprocal: Lev 27:6 – from Num 3:39 – and Aaron<\/p>\n Num 3:40-43. The Numbers of the First-born Males in Israel above one Month.The figure (22,273) is out of proportion to the total population given in 146; for if it is doubled (for an equal number of females), the result is only 44,546, so that for every first-born person there were approximately 44 who were not first-born, which implies that the average family numbered 45. It has been sought to evade this conclusion by assuming that account is taken of only those first-born who were not themselves heads of families; but there is no hint of this restriction in the text.<\/p>\n Num 3:41. and the earth, etc. Since the firstlings of clean cattle could not be redeemed (Num 18:15; Num 18:17), read, and the cattle of the Levites instead of the cattle of all the first-born among the children of Israel.<\/p>\n 2. THE FIRST-BORN<\/p>\n Num 3:11-13; Num 3:40-51<\/p>\n These two passages supplement each other and may be taken together. Jehovah claims the first-born in Israel. He hallowed them unto Himself on the day when He smote all the firstborn in the land of Egypt. They are now humbered from a month old and upward. But instead of their being appointed personally to holy service, the Levites are substituted for them. The whole account supplies a scheme of the origin of the sacerdotal tribe.<\/p>\n It has been questioned whether the number of the first-born, which is 22,273, can in any way be made to agree with the total number of the male Israelites, previously stated at 603,550. Wellhausen is specially contemptuous of a tradition or calculation which, he says, would give an average of forty children to each woman. But the difficulty partly yields if it is kept in view that the Levites were separated for the service of the sanctuary. Naturally it would be the heir-apparent alone of each family group whose liability to this kind of duty fell to be considered. The head of a household was, according to the ancient reckoning, its priest. In Abrahams family no one counted as a first-born but Isaac. Now that a generation of Israelites is growing up sanctified by the covenant, it appears fit that the presumptive priest should either be devoted to sacerdotal duty, or relieved of it by a Levite as his substitute. Suppose each family had five tents, and suppose further that the children born before the exodus are not reckoned, the number will not be found at all disproportionate. The absolute number remains a difficulty.<\/p>\n Dr. Robertson Smith argues from his own premises about the sanctity of the first-born. He repudiates the notion that at one time the Hebrews actually sacrificed all their first-born sons; yet he affirms that “there must have been some point of attachment in ancient custom for the belief that the Deity asked for such a sacrifice.” “I apprehend,” he proceeds, “that all the prerogatives of the first-born among Semitic peoples are originally prerogatives of sanctity; the sacred blood of the kin flows purest and strongest in him.” {Gen 49:3} Neither in the case of children nor in that of cattle did the congenital holiness of the first-born originally imply that they must be sacrificed or given to the Deity on the altar, but only that if sacrifice was to be made, they were the best and fittest because the holiest victims. The passage in Numbers may be confidently declared to be far from any such conception. The special fitness for sacrifice of the firstborn of an animal is assumed: the fitness of the heir of a family, again, is plainly not to become a sacrifice, but to offer sacrifice. The first-born of the Egyptians died. But it is the life, the holy activity of His own people, not their death, God desires. And this holy activity, rising to its highest function in the firstborn, is according to our passage laid on the Levites to a certain extent. Not entirely indeed. The whole congregation is still consecrated and must be holy. All are bound by the covenant. The head of each family group will still have to officiate as a priest in celebrating the passover. Certain duties, however, are transferred for the better protection of the sanctities of worship.<\/p>\n The first-born are found to exceed the number of the Levites by two hundred and seventy-three; and for their redemption Moses takes “five shekels apiece by the poll; after the shekel of the sanctuary.” The money thus collected is given unto Aaron and his sons.<\/p>\n The method of redemption here presented, purely arbitrary in respect of the sum appointed for the ransom of each life, is fitly contrasted by the Apostle Peter with that of the Christian dispensation. He adopts the word redeem, taking it over from the old economy, but says, “Ye were redeemed not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers.” And the difference is not only that the Christian is redeemed with the precious blood of Christ, but this also, that, while the first-born Israelite was relieved of certain parts of the holy service which might have been claimed of him by Jehovah, it is for sacred service, “to be a holy priesthood to offer up spiritual sacrifices,” Christians are redeemed. In the one case exemption, in the other case consecration is the end. The difference is indeed great, and shows how much the two covenants are in contrast with each other. It is not to enable us to escape any of the duties or obligations of life Christ has given Himself for us. It is to make us fit for those duties, to bring us. fully under those obligations, to purify us that we may serve God with our bodies and spirits which are His.<\/p>\n A passage in Exodus {Exo 13:11 f.} must not be overlooked in connection with that presently under consideration. The enactment there is to the effect that when Israel is brought into the land of the Canaanites every first-born of beasts shall be set apart unto the Lord, the firstling of an ass shall be redeemed with a lamb or killed, and all first-born children shall be redeemed. Here the singular point is that the law is deferred, and does not come into operation till the settlement in Canaan. Either this was set aside for the provisions made in Numbers, or these are to be interpreted by it. The difficulties of the former view are greatly increased by the mention of the “shekel of the sanctuary,” which seems to imply a settled medium of exchange, hardly possible in the wilderness.<\/p>\n Num 8:18-19, the subject of redemption is again touched, and the additions are significant. Now the service of the Levites “in the tent of meeting” is by way of atonement for the children of Israel, “that there be no plague among the children of Israel when the children of Israel come nigh unto the sanctuary.” Atonement is not with blood in this case, but by the service of the living substitute. While the general scope of the Mosaic law requires the shedding of blood in order that the claim of God may be met, this exception must not be forgotten. And in a sense it is the chief instance of atonement, far transcending in expressiveness those in which animals were slaughtered for propitiation. The whole congregation, threatened with plagues and disasters in approaching God, has protection through the holy service of the Levitical tribe. Here is substitution of a kind which makes a striking point in the symbolism of the Old Testament in its relation to the New. The principle may be seen in patriarchal history. The ten in Sodom, if ten righteous men could have been found, would have saved it, would have been its atonement in a sense, not by their death on its behalf but by their life. And Moses himself, standing alone between God and Israel, prevails by his pleading and saves the nation from its doom. So our Lord says of His disciples, “Ye are the salt of the earth.” Their holy devotion preserves the mass from moral corruption and spiritual death. Again, “for the elects sake,” the days of tribulation shall be shortened. {Mat 24:22}<\/p>\n The ceremonies appointed for the cleansing and consecration of the Levites, described in Num 8:5-26, may be noticed here. They differ considerably from those enjoined for the consecration of priests. Neither were the Levites anointed with sacred oil, for instance, nor were they sprinkled with the blood of sacrifices; nor, again, do they seem to have worn any special dress, even in the tabernacle court. There was, however, an impressive ritual which would produce in their minds a consciousness of separation and devotion to God. The water of expiation, literally of sin, was first to be sprinkled upon them, a baptism not signifying anything like regeneration, but having reference to possible defilements of the flesh. A razor was then to be made to pass over the whole body, and the clothes were to be washed, also to remove actual as well as legal impurity. This cleansing completed, the sacrifices followed. One bullock for a burnt offering, with its accompanying meal offering, and one for a sin offering were provided. The people being assembled towards the door of the tent of meeting, the Levites were placed in front of them to be presented to Jehovah. The princes probably laid their hands on the Levites, so declaring them the representatives of all for their special office. Then Aaron had to offer the sacrifices for the Levites, and the Levites themselves as living sacrifices to Jehovah. The Levites laid their hands on the bullocks, making them their substitutes for the symbolic purpose. Aaron and his sons slew the animals and offered them in the appointed way, burning the one bullock upon the altar, around which its blood had been sprinkled, of the other burning only certain portions called the fat. Then the ceremony of waving was performed, or what was possible in the circumstances, each Levite being passed through the hands of Aaron or one of his sons. So set apart, they were, according to Num 8:24, required to wait upon the work of the tent of meeting, each from his twenty-fifth to his fiftieth year. The service had been previously ordered to begin at the thirtieth year. {Num 4:3} Afterwards the time of ministry was still further extended. {1Ch 23:24-27}<\/p>\n Such is the account of the symbolic cleansing and the representative ministry of the Levites; and we see both a parallel and a contrast to what is demanded now for the Christian life of obedience and devotion to God. Purification there must be from all defilement of flesh and spirit. With the change which takes place when by repentance and faith in Christ we enter into the free service of God there must be a definite and earnest purging of the whole nature. “As ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness unto sanctification” {Rom 6:19}. “Mortify therefore your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, the which is idolatry, put ye also away all these: anger, wrath, malice, railing, shameful speaking out of your mouth: lie not one to another; seeing that ye have put off the old man with his doings, and have put on the new man.” {Col 3:5; Col 3:8-9} Thus the purity of heart and soul so imperfectly represented by the cleansings of the Levites is set forth as the indispensable preparation of the Christian. And the contrast lies in this, that the purification required by the New Testament law is for all, and is the same for each. Whether one is to serve in the ministry of the Gospel or sweep a room as for Gods cause; the same profound purity is needful. All in the Kingdom of God are to be holy, for He is holy.<\/p>\n And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names. 40 51. The substitution of the Levites for the first-born. Fuente: The Cambridge Bible for Schools and Colleges That they may be compared with … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 3:40”<\/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-3741","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3741","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=3741"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3741\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3741"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3741"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3741"}],"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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
TEXT<\/strong><\/p>\n
But all of these are speculative, and none is without its difficulties. Whatever the actual reason for there being such a small number, we are not told: the most likely explanation may be that of PC, (pp. 19, 20), that the tally included only the firstborn sons in Israel who were not themselves heads of houses. The conclusion is reached by drawing a parallel between this counting and the deaths of the Egyptian firstborn at the Passover, at which time each household lost only its eldest son; but the father, although a firstborn, was not touched. These, it is stated, were the destroyed in Egyptthese the redeemed in Israel.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"