Numbers 1:52-53

1:52 “The Israelites will camp according to their divisions, each man in his camp, and each man by his standard. 1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ¹  will not fall on the Israelite community. The Levites are responsible for the care ²  of the tabernacle of the testimony.”

Numbers 3:8

3:8 And they are responsible for all the furnishings of the tent of meeting, and for the needs of the Israelites, as they serve ³  in the tabernacle.

Zechariah 3:7

3:7 “The Lord who rules over all says, ‘If you live ⁴  and work according to my requirements, you will be able to preside over my temple ⁵  and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.

¹ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

² tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

³ tn The construction uses the infinitive construct (epexegetically) followed by its cognate accusative. It would convey “to serve the service of the tabernacle,” but more simply it may be rendered as “serving.” Their spiritual and practical service is to serve.

⁴ tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).

⁵ sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.