Discovery Box1 Chronicles 23:2
Context23:2 David 1 assembled all the leaders of Israel, along with the priests and the Levites.
1 Chronicles 25:1--26:32
Context25:1 David and the army officers selected some of the sons of Asaph, Heman, and Jeduthun to prophesy as they played stringed instruments and cymbals. 2 The following men were assigned this responsibility: 3
25:2 From the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asarelah. The sons of Asaph were supervised by Asaph, who prophesied under the king’s supervision. 4
25:3 From the sons of Jeduthun: 5 Gedaliah, Zeri, 6 Jeshaiah, 7 Hashabiah, and Mattithiah – six in all, 8 under supervision of their father Jeduthun, who prophesied as he played a harp, giving thanks and praise to the Lord.
25:4 From the sons of Heman: 9 Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth. 25:5 All these were the sons of Heman, the king’s prophet. God had promised him these sons in order to make him prestigious. 10 God gave Heman fourteen sons and three daughters.
25:6 All of these were under the supervision of their fathers; they were musicians in the Lord’s temple, playing cymbals and stringed instruments as they served in God’s temple. Asaph, Jeduthun, and Heman were under the supervision of the king. 25:7 They and their relatives, all of them skilled and trained to make music to the Lord, numbered two hundred eighty-eight. 11
25:8 They cast lots to determine their responsibilities – oldest as well as youngest, teacher as well as student. 12
25:9 The first lot went to Asaph’s son Joseph and his relatives and sons – twelve in all, 13
the second to Gedaliah and his relatives and sons – twelve in all,
25:10 the third to Zaccur and his sons and relatives – twelve in all,
25:11 the fourth to Izri 14 and his sons and relatives – twelve in all,
25:12 the fifth to Nethaniah and his sons and relatives – twelve in all,
25:13 the sixth to Bukkiah and his sons and relatives – twelve in all,
25:14 the seventh to Jesharelah 15 and his sons and relatives – twelve in all,
25:15 the eighth to Jeshaiah and his sons and relatives – twelve in all,
25:16 the ninth to Mattaniah and his sons and relatives – twelve in all,
25:17 the tenth to Shimei and his sons and relatives – twelve in all,
25:18 the eleventh to Azarel 16 and his sons and relatives – twelve in all,
25:19 the twelfth to Hashabiah and his sons and relatives – twelve in all,
25:20 the thirteenth to Shubael and his sons and relatives – twelve in all,
25:21 the fourteenth to Mattithiah and his sons and relatives – twelve in all,
25:22 the fifteenth to Jerimoth and his sons and relatives – twelve in all,
25:23 the sixteenth to Hananiah and his sons and relatives – twelve in all,
25:24 the seventeenth to Joshbekashah and his sons and relatives – twelve in all,
25:25 the eighteenth to Hanani and his sons and relatives – twelve in all,
25:26 the nineteenth to Mallothi and his sons and relatives – twelve in all,
25:27 the twentieth to Eliathah and his sons and relatives – twelve in all,
25:28 the twenty-first to Hothir and his sons and relatives – twelve in all,
25:29 the twenty-second to Giddalti and his sons and relatives – twelve in all,
25:30 the twenty-third to Mahazioth and his sons and relatives – twelve in all,
25:31 the twenty-fourth to Romamti-Ezer and his sons and relatives – twelve in all.
26:1 The divisions of the gatekeepers:
From the Korahites: Meshelemiah, son of Kore, one of the sons of Asaph.
26:2 Meshelemiah’s sons:
The firstborn Zechariah, the second Jediael, the third Zebadiah, the fourth Jathniel, 26:3 the fifth Elam, the sixth Jehohanan, and the seventh Elihoenai.
26:4 Obed-Edom’s sons:
The firstborn Shemaiah, the second Jehozabad, the third Joah, the fourth Sakar, the fifth Nethanel, 26:5 the sixth Ammiel, the seventh Issachar, and the eighth Peullethai. (Indeed, God blessed Obed-Edom.)
26:6 His son Shemaiah also had sons, who were leaders of their families, for they were highly respected. 26:7 The sons of Shemaiah:
Othni, Rephael, Obed, and Elzabad. His relatives 17 Elihu and Semakiah were also respected.
26:8 All these were the descendants of Obed-Edom. They and their sons and relatives were respected men, capable of doing their responsibilities. There were sixty-two of them related to Obed-Edom.
26:9 Meshelemiah had sons and relatives who were respected – eighteen in all.
26:10 Hosah, one of the descendants of Merari, had sons:
The firstborn Shimri (he was not actually the firstborn, but his father gave him that status), 26:11 the second Hilkiah, the third Tebaliah, and the fourth Zechariah. All of Hosah’s sons and relatives numbered thirteen.
26:12 These divisions of the gatekeepers, corresponding to their leaders, had assigned responsibilities, like their relatives, as they served in the Lord’s temple.
26:13 They cast lots, both young and old, according to their families, to determine which gate they would be responsible for. 18 26:14 The lot for the east gate went to Shelemiah. 19 They then cast lots for his son Zechariah, a wise adviser, and the lot for the north gate went to him. 26:15 Obed-Edom was assigned the south gate, and his sons were assigned the storehouses. 26:16 Shuppim and Hosah were assigned the west gate, along with the Shalleketh gate on the upper road. One guard was adjacent to another. 20 26:17 Each day there were six Levites posted on the east, four on the north, and four on the south. At the storehouses they were posted in pairs. 26:18 At the court on the west there were four posted on the road and two at the court. 26:19 These were the divisions of the gatekeepers who were descendants of Korah and Merari.
26:20 Their fellow Levites were in charge of the storehouses 21 in God’s temple and the storehouses containing consecrated items. 26:21 The descendants of Ladan, 22 who were descended from Gershon through Ladan and were leaders of the families of Ladan the Gershonite, included Jehieli 23 26:22 and the sons of Jehieli, Zetham and his brother Joel. They were in charge of the storehouses in the Lord’s temple.
26:23 As for the Amramites, Izharites, Hebronites, and Uzzielites:
26:24 Shebuel 24 son of Gershom, the son of Moses, was the supervisor of the storehouses. 26:25 His relatives through Eliezer included: Rehabiah his son, Jeshaiah his son, Joram his son, Zikri his son, and Shelomith 25 his son. 26:26 Shelomith 26 and his relatives were in charge of all the storehouses containing the consecrated items dedicated by King David, the family leaders who led units of a thousand and a hundred, and the army officers. 26:27 They had dedicated some of the plunder taken in battles to be used for repairs on the Lord’s temple. 26:28 They were also in charge of everything dedicated by Samuel the prophet, 27 Saul son of Kish, Abner son of Ner, and Joab son of Zeruiah; Shelomith and his relatives were in charge of everything that had been dedicated.
26:29 As for the Izharites: Kenaniah and his sons were given responsibilities outside the temple 28 as officers and judges over Israel.
26:30 As for the Hebronites: Hashabiah and his relatives, 1,700 respected men, were assigned responsibilities in Israel west of the Jordan; they did the Lord’s work and the king’s service.
26:31 As for the Hebronites: Jeriah was the leader of the Hebronites according to the genealogical records. In the fortieth year of David’s reign, they examined the records and discovered 29 there were highly respected men in Jazer in Gilead. 26:32 Jeriah had 2,700 relatives who were respected family leaders. 30 King David placed them in charge of the Reubenites, the Gadites, and the half-tribe of Manasseh; they took care of all matters pertaining to God and the king. 31
Numbers 3:1--4:49
Context3:1 32 Now these are the records 33 of Aaron and Moses when 34 the Lord spoke with Moses on Mount Sinai. 3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar. 3:3 These are the names of the sons of Aaron, the anointed 35 priests, whom he consecrated 36 to minister as priests. 37
3:4 Nadab and Abihu died 38 before the Lord 39 when they offered 40 strange 41 fire 42 before the Lord in the wilderness of Sinai, and they had no children. 43 So Eleazar and Ithamar ministered as priests 44 in the presence of 45 Aaron their father.
3:5 The Lord spoke to Moses: 3:6 “Bring the tribe of Levi near, 46 and present 47 them before Aaron the priest, that they may serve him. 48 3:7 They are responsible for his needs 49 and the needs of the whole community before the tent of meeting, by attending 50 to the service of the tabernacle. 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 51 in the tabernacle. 3:9 You are to assign 52 the Levites to Aaron and his sons; they will be assigned exclusively 53 to him out of all 54 the Israelites. 3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; 55 but the unauthorized person 56 who comes near must be put to death.”
3:11 Then the Lord spoke to Moses: 3:12 “Look, 57 I myself have taken the Levites from among the Israelites instead of 58 every firstborn who opens the womb among the Israelites. So the Levites belong to me, 3:13 because all the firstborn are mine. When I destroyed 59 all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” 60
3:14 Then the Lord spoke to Moses in the wilderness of Sinai: 3:15 “Number the Levites by their clans 61 and their families; every male from a month old and upward you are to number.” 62 3:16 So Moses numbered them according to the word 63 of the Lord, just as he had been commanded. 64
3:17 These were the sons 65 of Levi by their names: Gershon, Kohath, and Merari.
3:18 These are the names of the sons of Gershon by their families: Libni and Shimei. 3:19 The sons of Kohath by their families were: Amram, Izhar, Hebron, and Uzziel. 3:20 The sons of Merari by their families were Mahli and Mushi. These are the families of the Levites by their clans.
3:21 From Gershon came the family of the Libnites and the family of the Shimeites; these were the families of the Gershonites. 3:22 Those of them who were numbered, counting every male from a month old and upward, were 7,500. 3:23 The families of the Gershonites were to camp behind the tabernacle toward the west. 3:24 Now the leader 66 of the clan 67 of the Gershonites was Eliasaph son of Lael.
3:25 And 68 the responsibilities of the Gershonites in the tent of meeting included the tabernacle, the tent with its covering, the curtain at the entrance of the tent of meeting, 3:26 the hangings of the courtyard, 69 the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things. 70
3:27 From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites. 71 3:28 Counting every male from a month old and upward, there were 8,600. They were responsible for the care 72 of the sanctuary. 3:29 The families of the Kohathites were to camp on the south side of the tabernacle. 3:30 Now the leader of the clan of the families of the Kohathites was Elizaphan son of Uzziel.
3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, 73 the curtain, and all their service. 74 3:32 Now the head of all the Levitical leaders 75 was Eleazar son of Aaron the priest. He was appointed over those who were responsible 76 for the sanctuary.
3:33 From Merari came the family of the Mahlites and the family of the Mushites; these were 77 the families of Merari. 3:34 Those of them who were numbered, counting every male from a month old and upward, were 6,200. 3:35 Now the leader of the clan of the families of Merari was Zuriel son of Abihail. These were to camp on the north side of the tabernacle.
3:36 The appointed responsibilities of the Merarites included the frames of the tabernacle, its crossbars, its posts, its sockets, its utensils, plus all the service connected with these things, 78 3:37 and the pillars of the courtyard all around, with their sockets, their pegs, and their ropes.
3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, 79 and his sons. They were responsible for the needs 80 of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death. 3:39 All who were numbered of the Levites, whom Moses and Aaron numbered by the word 81 of the Lord, according to their families, every male from a month old and upward, were 22,000. 82
3:40 Then the Lord said to Moses, “Number all the firstborn males of the Israelites from a month old and upward, and take 83 the number of their names. 3:41 And take 84 the Levites for me – I am the Lord – instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.” 3:42 So Moses numbered all the firstborn males among the Israelites, as the Lord had commanded him. 3:43 And all the firstborn males, by the number of the names from a month old and upward, totaled 22,273.
3:44 Then the Lord spoke to Moses: 3:45 “Take the Levites instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of their livestock. And the Levites will be mine. I am the Lord. 3:46 And for the redemption of the 273 firstborn males of the Israelites who exceed the number of the Levites, 3:47 collect 85 five shekels for each 86 one individually; you are to collect 87 this amount 88 in the currency of the sanctuary shekel (this shekel is twenty gerahs). 89 3:48 And give the money for the redemption of the excess number of them to Aaron and his sons.”
3:49 So Moses took the redemption money 90 from those who were in excess of those redeemed by the Levites. 3:50 From the firstborn males of the Israelites he collected the money, 1,365 shekels, according to the sanctuary shekel. 3:51 Moses gave the redemption money to Aaron and his sons, according to the word of the Lord, as the Lord had commanded Moses.
4:1 91 Then the Lord spoke to Moses and Aaron: 4:2 “Take a census 92 of the Kohathites from among the Levites, by their families and by their clans, 4:3 from thirty years old and upward to fifty years old, all who enter the company 93 to do the work in the tent of meeting. 4:4 This is the service of the Kohathites in the tent of meeting, relating to the most holy things. 94 4:5 When it is time for the camp to journey, 95 Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it. 4:6 Then they must put over it a covering of fine leather 96 and spread over that a cloth entirely of blue, and then they must insert its poles.
4:7 “On the table of the presence 97 they must spread a blue 98 cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring, and the Bread of the Presence must be on it continually. 4:8 They must spread over them a scarlet cloth, and cover the same with a covering of fine leather; and they must insert its poles.
4:9 “They must take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it. 4:10 Then they must put it with all its utensils in a covering of fine leather, and put it on a carrying beam. 99
4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles. 4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam. 4:13 Also, they must take away the ashes from the altar 100 and spread a purple cloth over it. 4:14 Then they must place on it all its implements with which they serve there – the trays, the meat forks, the shovels, the basins, and all the utensils of the altar – and they must spread on it a covering of fine leather, and then insert its poles. 101
4:15 “When Aaron and his sons have finished 102 covering 103 the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then 104 the Kohathites will come to carry them; 105 but they must not touch 106 any 107 holy thing, or they will die. 108 These are the responsibilities 109 of the Kohathites with the tent of meeting.
4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has 110 the appointed responsibility over all the tabernacle with 111 all that is in it, over the sanctuary and over all its furnishings.” 112
4:17 Then the Lord spoke to Moses and Aaron: 4:18 “Do not allow the tribe of the families of the Kohathites to be cut off 113 from among the Levites; 4:19 but in order that they will live 114 and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint 115 each man 116 to his service and his responsibility. 4:20 But the Kohathites 117 are not to go in to watch while the holy things are being covered, or they will die.”
4:21 Then the Lord spoke to Moses: 4:22 “Also take a census of the Gershonites, by their clans and by their families. 4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:24 This is the service of the families of Gershonites, as they serve 118 and carry it. 4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting, 4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, 119 which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. 120
4:27 “All the service of the Gershonites, whether 121 carrying loads 122 or for any of their work, will be at the direction of 123 Aaron and his sons. You will assign them all their tasks 124 as their responsibility. 4:28 This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority 125 of Ithamar son of Aaron the priest. 126
4:29 “As for the sons of Merari, you are to number them by their families and by their clans. 4:30 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames 127 of the tabernacle, its crossbars, its posts, its sockets, 4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. 128 4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”
4:34 So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans, 4:35 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting; 4:36 and those of them numbered by their families were 2,750. 4:37 These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.
4:38 Those numbered from the Gershonites, by their families and by their clans, 4:39 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting – 4:40 those of them numbered by their families, by their clans, were 2,630. 4:41 These were those numbered from the families of the Gershonites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord.
4:42 Those numbered from the families of the Merarites, by their families, by their clans, 4:43 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting – 4:44 those of them numbered by their families were 3,200. 4:45 These are those numbered from the families of the Merarites, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.
4:46 All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered by their families and by their clans, 4:47 from thirty years old and upward to fifty years old, everyone who entered to do the work of service and the work of carrying 129 relating to the tent of meeting – 4:48 those of them numbered were 8,580. 4:49 According to the word of the Lord they were numbered, 130 by the authority of Moses, each according to his service and according to what he was to carry. 131 Thus were they numbered by him, 132 as the Lord had commanded Moses.
Numbers 8:5-26
Context8:5 Then the Lord spoke to Moses: 8:6 “Take the Levites from among the Israelites and purify 133 them. 8:7 And do this 134 to them to purify them: Sprinkle water of purification 135 on them; then have them shave 136 all their body 137 and wash 138 their clothes, and so purify themselves. 139 8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. 140 8:9 You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites. 8:10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites; 141 8:11 and Aaron is to offer 142 the Levites before the Lord as a wave offering from the Israelites, that they may do the work 143 of the Lord. 8:12 When 144 the Levites lay their hands on the heads of the bulls, offer 145 the one for a purification offering and the other for a whole burnt offering to the Lord, 146 to make atonement for the Levites. 8:13 You are to have the Levites stand before Aaron 147 and his sons, and then offer them as a wave offering to the Lord. 8:14 And so 148 you are to separate the Levites from among the Israelites, and the Levites will be mine.
8:15 “After this, the Levites will go in 149 to do the work 150 of the tent of meeting. So you must cleanse them 151 and offer them like a wave offering. 152 8:16 For they are entirely given 153 to me from among the Israelites. I have taken them for myself instead of 154 all who open the womb, the firstborn sons of all the Israelites. 8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed 155 all the firstborn in the land of Egypt I set them apart for myself. 8:18 So I have taken the Levites instead of all the firstborn sons among the Israelites. 8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” 156
8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them. 8:21 The Levites purified themselves 157 and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them. 8:22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.
8:23 Then the Lord spoke to Moses: 8:24 “This is what pertains to the Levites: 158 At the age of twenty-five years 159 and upward one may begin to join the company 160 in the work of the tent of meeting, 8:25 and at the age of fifty years they must retire from performing the work and may no longer work. 8:26 They may assist 161 their colleagues 162 in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish 163 the Levites regarding their duties.”
Numbers 16:9-10
Context16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them? 16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek 164 the priesthood also?
Numbers 18:1-32
Context18:1 165 The Lord said to Aaron, “You and your sons and your tribe 166 with you must bear the iniquity of the sanctuary, 167 and you and your sons with you must bear the iniquity of your priesthood.
18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join 168 with you and minister to you while 169 you and your sons with you are before the tent of the testimony. 18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die. 18:4 They must join 170 with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person 171 may approach you. 18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be 172 no more wrath on the Israelites. 18:6 I myself have chosen 173 your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties 174 of the tent of meeting. 18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”
18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion 175 and to your sons as a perpetual ordinance. 18:9 Of all the most holy offerings reserved 176 from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons. 18:10 You are to eat it as a most holy offering; every male may eat it. It will be holy to you.
18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.
18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. 177 18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.
18:14 “Everything devoted 178 in Israel will be yours. 18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, 179 and the firstborn males of unclean animals you must redeem. 18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs). 18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash 180 their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord. 18:18 And their meat will be yours, just as the breast and the right hip of the raised offering is yours. 18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt 181 forever before the Lord for you and for your descendants with you.”
18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property 182 among them – I am your portion and your inheritance among the Israelites. 18:21 See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform – the service of the tent of meeting. 18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin 183 and die. 18:23 But the Levites must perform the service 184 of the tent of meeting, and they must bear their iniquity. 185 It will be a perpetual ordinance throughout your generations that among the Israelites the Levites 186 have no inheritance. 187 18:24 But I have given 188 to the Levites for an inheritance the tithes of the Israelites that are offered 189 to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”
18:25 The Lord spoke to Moses: 18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up 190 from it as a raised offering to the Lord a tenth of the tithe. 18:27 And your raised offering will be credited 191 to you as though it were grain from the threshing floor or as new wine 192 from the winepress. 18:28 Thus you are to offer up a raised offering to the Lord of all your tithes which you receive from the Israelites; and you must give the Lord’s raised offering from it to Aaron the priest. 18:29 From all your gifts you must offer up every raised offering due 193 the Lord, from all the best of it, and the holiest part of it.’ 194
18:30 “Therefore you will say to them, 195 ‘When you offer up 196 the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress. 18:31 And you may 197 eat it in any place, you and your household, because it is your wages for your service in the tent of meeting. 18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” 198
[23:2] 1 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[25:1] 2 tn Heb “David and the officers of the army set apart for service the sons of Asaph and Heman and Jeduthun, the ones prophesying by harps, by lyres, and by cymbals.”
[25:1] 3 tn Heb “and their number was, the men of work for their service.”
[25:2] 4 tn Heb “the sons of Asaph [were] upon the hand of Asaph, the one prophesying upon the hands of the king.”
[25:3] 5 tn Heb “belonging to Jeduthun, the sons of Jeduthun.”
[25:3] 6 tn This name appears as “Izri” in v. 10.
[25:3] 7 tc One Hebrew
[25:3] 8 tc The list includes only five names. Apparently the name “Shimei” (see v. 17), which appears in one medieval Hebrew
[25:4] 9 tn Heb “belonging to Heman, the sons of Heman.”
[25:5] 10 tn Heb “by the words of God to exalt a horn.” An animal’s horn is sometimes used metaphorically as a symbol of strength and honor. See BDB 901-2 s.v. קֶרֶנ.
[25:7] 11 tn Heb “and their number with their brothers, trained in music to the
[25:8] 12 tn Heb “and they cast lots [for] service, just as like small, like great, teacher with student.”
[25:9] 13 tc Heb “The first lot went to Asaph, to Joseph.” Apparently the recurring formula, “and his sons and his relatives, twelve” has been accidentally omitted from the Hebrew text at this point (see vv. 10-31; the formula is slightly different in v. 9b). If the number “twelve” is not supplied here, the total comes to only 276, not the 288 required by v. 7.
[25:11] 14 tn “Izri” is a variant of the name “Zeri” (cf. 25:3).
[25:14] 15 tn “Jesharelah” is a variant of the name “Asarelah” (cf. 25:2).
[25:18] 16 tn “Azarel” is a variant of the name “Uzziel” (cf. 25:4).
[26:13] 18 tn Heb “for a gate and a gate,” i.e., for each gate.
[26:14] 19 tn “Shelemiah” is a variant of the name “Meshelemiah” (cf. 26:2).
[26:16] 20 tn Heb “a guard alongside a guard.”
[26:20] 21 tn Or “treasuries.”
[26:21] 22 tn “Ladan” is a variant of the name “Libni” (cf. 6:17).
[26:21] 23 tn “Jehieli” is a variant of the name “Jehiel” (cf. 23:8).
[26:24] 24 tn A number of English versions follow the LXX and Vulgate and read “Shubael” here (e.g., NAB, NIV, NCV, CEV).
[26:25] 25 tc The marginal reading (Qere) is “Shelomith,” while the consonantal text (Kethib) has “Shelomoth.”
[26:26] 26 tc The MT reads “Shelomoth”; the name is spelled “Shelomith” in the marginal reading (Qere) of v. 25.
[26:29] 28 tn The words “the temple” are supplied in the translation for clarification.
[26:31] 29 tn Heb “and they were searched and there were found in them.”
[26:32] 30 tn Heb “and his brothers, sons of respect, [were] 2,700, heads of fathers.”
[26:32] 31 tn Heb “with respect to every matter of God and matter of the king.”
[3:1] 32 sn For significant literature for this chapter, see M. Aberbach and L. Smolar, “Aaron, Jeroboam, and their Golden Calves,” JBL 86 (1967): 129-40; G. Brin, “The First-born in Israel in the Biblical Period” (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, “Theory and Practice of Substitution,” VT 2 (1952): 2-17; and J. Morgenstern, “A Chapter in the History of the High Priesthood,” AJSL 55 (1938): 1-24.
[3:1] 33 tn The construction is וְאֵלֶּה תּוֹלְדֹת (vÿ’elleh tolÿdot), which was traditionally translated “now these are the generations,” much as it was translated throughout the book of Genesis. The noun can refer to records, stories, genealogies, names, and accounts of people. Here it is the recorded genealogical list with assigned posts included. Like Genesis, it is a heading of a section, and not a colophon as some have suggested. It is here similar to Exodus: “these are the names of.” R. K. Harrison, Numbers (WEC), 62, insists that it is a colophon and should end chapter 2, but if that is followed in the Pentateuch, it creates difficulty throughout the narratives. See the discussion by A. P. Ross, Creation and Blessing, 69-74.
[3:1] 34 tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”
[3:3] 35 tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”
[3:3] 36 tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.
[3:3] 37 tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.
[3:4] 38 tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.
[3:4] 39 tc This initial clause is omitted in one Hebrew
[3:4] 40 tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.
[3:4] 41 tn Or “prohibited.” See HALOT 279 s.v. זָר 3.
[3:4] 42 tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[3:4] 43 sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the
[3:4] 44 tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”
[3:4] 45 tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).
[3:6] 46 sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word – they are being offered to God.
[3:6] 47 tn The verb literally means “make it [the tribe] stand” (וְהַעֲמַדְתָּ אֹתוֹ, vÿha’amadta ’oto). The verb is the Hiphil perfect with a vav (ו) consecutive; it will take the same imperative nuance as the form before it, but follow in sequence (“and then”). This refers to the ceremonial presentation in which the tribe would take its place before Aaron, that is, stand before him and await their assignments. The Levites will function more like a sacred guard than anything else, for they had to protect and care for the sanctuary when it was erected and when it was transported (see J. Milgrom, Studies in Levitical Terminology, 8-10).
[3:6] 48 tn The verb וְשֵׁרְתוּ (vÿsherÿtu) is the Piel perfect with a vav (ו) consecutive; it carries the same volitional force as the preceding verb forms, but may here be subordinated in the sequence to express the purpose or result of the preceding action.
[3:7] 49 tn The Hebrew text uses the perfect tense of שָׁמַר(shamar) with a vav (ו) consecutive to continue the instruction of the preceding verse. It may be translated “and they shall keep” or “they must/are to keep,” but in this context it refers to their appointed duties. The verb is followed by its cognate accusative – “they are to keep his keeping,” or as it is often translated, “his charge.” This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so “charge” cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.
[3:7] 50 tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.”
[3:8] 51 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.
[3:9] 52 tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.
[3:9] 53 tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.
[3:9] 54 tn The Hebrew text simply has the preposition, “from the Israelites.”
[3:10] 55 tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.
[3:10] 56 tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.
[3:12] 57 tn The particle הִנֵּה (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the
[3:12] 58 tn Literally “in the place of.”
[3:13] 59 tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”
[3:13] 60 sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the
[3:15] 61 tn Heb “the house of their fathers.” So also in v. 20.
[3:15] 62 tn Heb “you are to/shall number them.”
[3:16] 63 tn Heb “at the mouth of the
[3:16] 64 tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.
[3:17] 65 tn The word “sons of” does at the outset refer to the sons of Levi. But as the listing continues the expression refers more to the family groups of the various descendants.
[3:24] 66 tn The vav (ו) disjunctive on the noun at the beginning of the verse here signals a greater emphasis on the individual rather than another item in the numbering of the clans.
[3:24] 67 tn Heb “a father’s house.” So also in vv. 30,35.
[3:25] 68 tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.
[3:26] 69 tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75).
[3:26] 70 tn Heb “for all the service of it [them].”
[3:27] 71 sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14).
[3:28] 72 tn The construction here is a little different. The Hebrew text uses the participle in construct plural: שֹׁמְרֵי (shomÿrey, literally “keepers of”). The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate מִשְׁמֶרֶת (mishmeret) that has been used before. So the expression indicates that they were responsible for the care of this part of the cult center. There is no reason to delete one of the forms (as does J. A. Paterson, Numbers, 42), for the repetition stresses the central importance of their work.
[3:31] 73 tn The verb is יְשָׁרְתוּ (yÿsharÿtu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.”
[3:31] 74 tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.
[3:32] 75 tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).
[3:32] 76 tn Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomÿrey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place.
[3:33] 77 tn The Hebrew text has “these they the families of Merari.” The independent personal pronoun has an anaphoric use, somewhat equivalent to the copula “and” (see R. J. Williams, Hebrew Syntax, 23, §115).
[3:36] 78 tn Heb “and all their service.” This could possibly be a hendiadys: “and all their working tools.” However, the parallel with v. 26 suggests this is a separate phrase.
[3:38] 79 tc In some Hebrew
[3:38] 80 tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.
[3:39] 81 tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the
[3:39] 82 tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).
[3:40] 83 tn The verb נָשָׂא (nasa’, “take”) has here the sense of collect, take a census, or register the names.
[3:41] 84 tn The verb is the perfect tense with vav (ו) consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.
[3:47] 85 tn The verb again is the perfect tense in sequence; the meaning of “take” may be interpreted here with the sense of “collect.”
[3:47] 86 tn The idea is expressed simply by repetition: “take five, five, shekels according to the skull.” They were to collect five shekels for each individual.
[3:47] 87 tn The verb form now is the imperfect of instruction or legislation.
[3:47] 88 tn Heb “them,” referring to the five shekels.
[3:47] 89 sn The sanctuary shekel was first mentioned in Exod 30:13. The half-shekel of Exod 38:26 would then be 10 gerahs. Consequently, the calculations would indicate that five shekels was about two ounces of silver for each person. See R. B. Y. Scott, “Weights and Measures of the Bible,” BA 22 (1951): 22-40, and “The Scale-Weights from Ophel, 1963-1964,” PEQ 97 (1965): 128-39.
[3:49] 90 sn The word used is “silver.” Coins were not in existence until after 700
[4:1] 91 sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).
[4:2] 92 tn Heb “lift up the head.” The form נָשֹׂא (naso’) is the Qal infinitive absolute functioning here as a pure verb form. This serves to emphasize the basic verbal root idea (see GKC 346 §113.bb).
[4:3] 93 tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”
[4:4] 94 tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings.
[4:5] 95 tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.
[4:6] 96 tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.
[4:7] 97 sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”
[4:7] 98 tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.
[4:10] 99 tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner.
[4:13] 100 tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material – the ashes are removed. This is the main altar in the courtyard.
[4:14] 101 tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, “On the Use of the LXX for Dating Midrashic Elements in the Targums,” JTS 25 [1974]: 1-11).
[4:15] 102 tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.
[4:15] 103 tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.
[4:15] 104 tn Heb “after this.”
[4:15] 105 tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”
[4:15] 106 tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).
[4:15] 107 tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).
[4:15] 108 tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.
[4:15] 109 tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.
[4:16] 110 tn This is supplied to the line to clarify “appointed.”
[4:16] 112 sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.
[4:18] 113 sn The verb is simply the Qal, “do not cut off.” The context calls for a permissive nuance – “do not let them be cut off.” It was a difficult task to be handling the holy things correctly; Moses and Aaron were to see to it that they did it right and did not handle the objects, that is, Moses and Aaron were to safeguard their lives by making certain that proper procedures were followed.
[4:19] 114 tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.
[4:19] 115 tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.
[4:19] 116 tn The distributive sense is obtained by the repetition, “a man” and “a man.”
[4:20] 117 tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.
[4:24] 118 tn The two forms are the infinitive construct and then the noun: “to serve and for the burden.” They are to serve and they are to take the responsibility. The infinitive is explaining the verb.
[4:26] 119 tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.
[4:26] 120 tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.
[4:27] 121 tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.
[4:27] 122 tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).
[4:27] 123 tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.
[4:28] 125 tn Or “the direction” (NASB, TEV); Heb “under/by the hand of.” The word “hand” is often used idiomatically for “power” or “authority.” So also in vv. 33, 37, 45, 48.
[4:28] 126 sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6).
[4:31] 127 sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.
[4:32] 128 tn Heb “you shall assign by names the vessels of the responsibility of their burden.”
[4:47] 129 tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next.
[4:49] 130 tn The verb is the simple perfect tense – “he numbered them.” There is no expressed subject; therefore, the verb can be rendered as a passive.
[4:49] 131 tn Or “his burden.”
[4:49] 132 tn The passive form simply reads “those numbered by him.” Because of the cryptic nature of the word, some suggest reading a preterite, “and they were numbered.” This is supported by the Greek, Syriac, Targum, and Vulgate. It would follow in the emendation that the relative pronoun be changed to “just as” (כַּאֲשֶׁר, ka’asher). The MT is impossible the way it stands; it can only be rendered into smooth English by adding something that is missing.
[8:6] 133 tn The verb טָהַר (tahar) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all.
[8:7] 134 tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.
[8:7] 135 tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.
[8:7] 136 tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).
[8:7] 138 tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.
[8:7] 139 tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).
[8:8] 140 sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.
[8:10] 141 sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the
[8:11] 142 tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the
[8:11] 143 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.
[8:12] 144 tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.
[8:12] 145 tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.
[8:12] 146 sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.
[8:13] 147 tc The Greek text adds the
[8:14] 148 tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.
[8:15] 149 tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”
[8:15] 151 tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”
[8:15] 152 tc The Greek text adds “before the
[8:16] 153 tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”
[8:16] 154 tn Or “as substitutes” for all the firstborn of the Israelites.
[8:17] 155 tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”
[8:19] 156 sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.
[8:21] 157 tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.
[8:24] 158 tn The Hebrew text has “this [is that] which [pertains] to the Levites.” “This is what concerns the Levites, meaning, the following rulings are for them.
[8:24] 159 tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3,23,30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.
[8:24] 160 tn The infinitive is לִצְבֹא (litsvo’), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.
[8:26] 161 tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.
[8:26] 162 tn Heb “brothers,” but the meaning in this context is “fellow Levites.”
[8:26] 163 tn Heb “you shall do, make.”
[16:10] 164 tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”
[18:1] 165 sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).
[18:1] 166 tn Heb “your father’s house.”
[18:1] 167 sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.
[18:2] 168 sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.
[18:2] 169 tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.
[18:4] 170 tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).
[18:4] 171 tn The word is “stranger, alien,” but it can also mean Israelites here.
[18:5] 172 tn The clause is a purpose clause, and the imperfect tense a final imperfect.
[18:6] 174 tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.
[18:8] 175 tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).
[18:9] 176 tn Heb “from the fire.” It probably refers to those parts that were not burned.
[18:12] 177 tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.
[18:14] 178 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the
[18:15] 179 tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).
[18:17] 180 tn Or “throw, toss.”
[18:19] 181 sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.
[18:20] 182 tn The phrase “of property” is supplied as a clarification.
[18:22] 183 tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.
[18:23] 184 tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”
[18:23] 185 sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.
[18:23] 186 tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.
[18:23] 187 tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.
[18:24] 188 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”
[18:24] 189 tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.
[18:26] 190 tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”
[18:27] 191 tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.
[18:27] 192 tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.
[18:29] 193 tn The construction is “every raised offering of the
[18:29] 194 tn Or “its hallowed thing.”
[18:30] 195 tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.
[18:30] 196 tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.
[18:31] 197 tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.
[18:32] 198 tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).
