Numbers 3:5–37

Footnotes

1. 15 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.
2. 16 The verb literally means “make it [the tribe] stand” (וְהַעֲמַדְתָּ אֹתוֹ, véha’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. 17 The verb וְשֵׁרְתוּ (vésherétu) 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.
4. 18 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.
5. 19 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.”
6. 20 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. The Levites had the duty of taking care of all the tabernacle and its furnishings, especially in times when it was to be moved. But they were also appointed to be gate-keepers (2 Kgs 22:4; 1 Chr 9:19) in order to safeguard the purity of the place and the activities that went on there. Their offices seem to have then become hereditary in time (1 Sam 1:3); they even took on more priestly functions, such as pronouncing the benediction (Deut 10:8). See further R. de Vaux, Ancient Israel, 348–49.
7. 21 The verb וְנָתַתָּה (vénatattah) 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.
8. 22 This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nétunim nétunim). See §123.e. The forms serve as the predicate with the subject pronoun.
9. 23 The Hebrew text simply has the preposition, “from the Israelites.”
10. 24 The includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.
11. 25 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.
12. 26 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 Lord himself chose Levi.
13. 27 Literally “in the place of.”
14. 28 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.”
15. 29 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 Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22–23).
16. 30 Heb “the house of their fathers.” So also in v. 20.
17. 31 Heb “you are to/shall number them.”
18. 32 Heb “at the mouth of the Lord.”
19. 33 The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.
20. 34 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.
21. 35 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.
22. 36 Heb “a father’s house.” So also in vv. 30, 35.
23. 37 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.
24. 38 The phrases in this verse seem to be direct objects without verbs. suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” 14 [1964]: 263–75).
25. 39 Heb “for all the service of it [them].”
26. 40 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).
27. 41 The construction here is a little different. The Hebrew text uses the participle in construct plural: שֹׁמְרֵי (shomérey, 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.
28. 42 The verb is יְשָׁרְתוּ (yésharétu, “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.”
29. 43 The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.
30. 44 The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unési’ nési’ey).
31. 45 Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomérey 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.
32. 46 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).
33. 47 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.