“Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister to him. They shall keep his requirements, and the requirements of the whole congregation before the Tent of Meeting, to do the service of the tabernacle. They shall keep all the furnishings of the Tent of Meeting, and the obligations of the children of Israel, to do the service of the tabernacle. You shall give the Levites to Aaron and to his sons. They are wholly given to him on the behalf of the children of Israel. You shall appoint Aaron and his sons, and they shall keep their priesthood, but the stranger who comes near shall be put to death.”
Yahweh spoke to Moses, saying, “Behold, I have taken the Levites from among the children of Israel instead of all the firstborn who open the womb among the children of Israel; and the Levites shall be mine, for all the firstborn are mine. On the day that I struck down all the firstborn in the land of Egypt I made holy to me all the firstborn in Israel, both man and animal. They shall be mine. I am Yahweh.”
Yahweh spoke to Moses in the wilderness of Sinai, saying, “Count the children of Levi by their fathers’ houses, by their families. You shall count every male from a month old and upward.”
Moses counted them according to Yahweh’s word, as he was commanded.
Geneva Bible translators 1599 · Public Domain On vv6, 7, 9, 10 Offer them unto Aaron for the use of the…
Offer them unto Aaron for the use of the Tabernacle.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9, 10, 13 Num 3:9 And thou shalt give the Levites unto…
Num 3:9 And thou shalt give the Levites unto Aaron and to his sons: they [are] wholly given unto him out of the children of Israel.
Ver. 9. They are wholly given unto him.] Heb. They are given, they are given. So the ministers of the gospel are called "gifts"; {Eph 4:8; Eph 4:11} honoraries; such as Christ bestowed upon his Church at the day of his coronation, and solemn inauguration into his throne, at his wonderful ascension.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6, 7, 8, 9, 10, 12, 13, 15 Present them; offer them to the lord for his…
Present them; offer them to the lord for his special service. This was promised to them before, and now actually conferred upon them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v14 The Levites being granted to Aaron to minister to…
The Levites being granted to Aaron to minister to him, they are here delivered to him by tale, that he might know what he had, and employ them accordingly. Observe,
I. By what rule they were numbered: Every male from a month old and upward, Num 3:15. The rest of the tribes were numbered only from twenty years old and upwards, and of them those only that were able to go forth to war; but into the number of the Levites they must take in both infants, and infirm; being exempted from the war, it was not insisted upon that they should be of age and strength for the wars. Though it appears afterwards that little more than a third part of the Levites were fit to be employed in the service of the tabernacle (about 8000 out of 22,000, Num 4:47, Num 4:48), yet God would have them all numbered as retainers to his family; that none may think themselves disowned and rejected of God because they are not in a capacity of doing him that service which they see others do him. The Levites of a month old could not honour God and serve the tabernacle, as those that had grown up; yet out of the mouths of babes and sucklings the Levites' praise was perfected. Let not little children be hindered from being enrolled among the disciples of Christ, for such was the tribe of Levi, of such is the kingdom of heaven, that kingdom of priests. The redemption of the first-born was reckoned from a month old (Num 18:15, Num 18:16), therefore from that age the Levites were numbered. They were numbered after the house of their fathers, not their mothers, for, if the daughter of a Levite married one of another tribe, her son was not a Levite; but we read of a spiritual priest to out God who inherited the unfeigned faith which dwelt in his mother and grandmother, Ti2 1:5.
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II. How they were distributed into three classes, according to the number of the sons of Levi, Gershon, Kohath, and Merari, and these subdivided into several families, Num 3:17-20.
1. Concerning each of these three classes we have an account, (1.) Of their number. The Gershonites were 7500. The Kohathites were 8600. The Merarites were 6200. The rest of the tribes had not their subordinate families numbered by themselves as those of Levi; this honour God put upon his own tribe. (2.) Of their post about the tabernacle on which they were to attend. The Gershonites pitched behind the tabernacle, westward, Num 3:23. The Kohathites on the right hand, southward, Num 3:29. The Merarites on the left hand, northward, Num 3:35. And, to complete the square, Moses and Aaron, with the priests, encamped in the front, eastward, Num 3:38. Thus was the tabernacle surrounded with its guards; and thus does the angel of the Lord encamp round about those that fear him, those living temples, Psa 34:7. Every one knew his place, and must therein abide with God. (3.) Of their chief or head. As each class had its own place, so each had its own prince. The commander of the Gershonites was Eliasaph (Num 3:24); of the Kohathites Elizaphan (Num 3:30), of whom we read (Lev 10:4) that he was one of the bearers at the funeral of Nadab and Abihu; of the Merarites Zuriel, Num 3:35. (4.) Of their charge, when the camp moved. Each class knew their own business; it was requisite they should, for that which is every body's work often proves nobody's work. The Gershonites were charged with the custody and carriage of all the curtains and hangings and coverings of the tabernacle and court (Num 3:25, Num 3:26), the Kohathites of all the furniture of the tabernacle - the ark, altar, table, etc. (Num 3:31, Num 3:32), the Merarites of the heavy carriage, boards, bars, pillars, etc., Num 3:36, Num 3:37.
2. Here we may observe, (1.) That the Kohathites, though they were the second house, yet were preferred before the elder family of the Gershonites. Besides that Aaron and the priests were of that family, they were more numerous, and their post and charge more honourable, which probably was ordered to put an honour upon Moses, who was of that family. Yet, (2.) The posterity of Moses were not at all dignified or privileged, but stood upon the level with other Levites, that it might appear he did not seek the advancement of his own family, nor to entail any honours upon it either in church or state; he that had honour enough himself coveted not to have his name shine by that borrowed light, but rather to have the Levites borrow honour from his name. Let none think contemptibly of the Levites, though inferior to the priests, for Moses himself though it preferment enough for his sons to be Levites. Probably it was because the family of Moses were Levites only that in the title of this chapter, which is concerning that tribe (Num 3:1), Aaron is put before Moses.
III. The sum total of the numbers of this tribe. They are computed in all 22,000, Num 3:39. The sum of the particular families amounts to 300 more; if this had been added to the sum total, the Levites, instead of being 273 fewer than the first-born, as they were (Num 3:43), would have been twenty-seven more, and so the balance would have fallen the other way; but it is supposed that the 300 which were struck off from the account when the exchange was to be made were the first-born of the Levites themselves, born since their coming out of Egypt, which could not be put into the exchange, because they were already sanctified to God. But that which is especially observable here is that the tribe of Levi was by much the least of all the tribes. Note, God's part in the world is too often the smallest part. His chosen are comparatively a little flock.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–16 Bring the tribe of Levi near,.... Separate them from…
Bring the tribe of Levi near,.... Separate them from the rest, set them apart for special service about, the sanctuary, let them have a place nearer to it than the other tribes, or offer them, that is, to the Lord, as in Num 8:11; as well as bring them near to Aaron; so it follows:
and present them before Aaron the priest; that he may receive them as a gift unto him, as servants to wait upon him; and! that he may appoint and declare unto them their work, and set them about it:
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that they may minister unto him; in guarding the tabernacle taking care of the vessels of it, taking it down, carrying it, from place to place, and setting it up as there was occasion for it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 7, 8, 9, 10, 12, 15 Present them - Offer them to the Lord for…
Present them - Offer them to the Lord for his special service. This was promised to them before, and now actually conferred.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 7, 8, 10, 12, 15, 16 Verse 6. Bring the tribe of Levi near] The…
Verse 6. Bring the tribe of Levi near] The original word הקרב hakreb is properly a sacrificial word, and signifies the presenting of a sacrifice or offering to the Lord. As an offering, the tribe of Levi was given up entirely to the service of the sanctuary, to be no longer their own, but the Lord's property.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 7, 8, 10, 12, 15 Num 3:6. Present them — Offer them to the…
Num 3:6. Present them — Offer them to the Lord for his special service. This was promised to them before, and now actually conferred.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7, 13 keep his charge - i. e. so assist him…
keep his charge - i. e. so assist him that the obligations incumbent on him and on the congregation may be fulfilled.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 10, 12, 15 To him, and to the other priests, who had…
To him, and to the other priests, who had to perform the higher offices. The Levites did not approach near the altar, except when they had to carry it and the tabernacle. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 11, 14 they are wholly given unto him out of the…
they are wholly given unto him out of the children of Israel, &c.--The priests hold the place of God, and the Levites are the servants of God in the obedience they render to the priests.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 9, 11, 12, 13, 14, 15 7. Charge of the… congregation — As the Levites…
7. Charge of the… congregation — As the Levites were subordinated to Aaron, it was proper that he should address them concerning their duties. As they were substituted for the firstborn of the people, the whole people were interested in their faithful discharge of their duties, and might with propriety be said to charge the Levitical body with these duties, which they themselves in the persons of their firstborn would have performed if the Levites had not been consecrated. In Num_8:11 Aaron is directed to “offer the Levites before the Lord for an offering of the children of Israel, that they may execute the service of the Lord.” The Hebrew for bring near, in Num_3:6, is a sacrificial word, used when an offering is presented to Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6, 7, 9, 10, 11, 12, 13, 14, 15 6. minister unto him] i.e. unto all the priests,…
6. minister unto him] i.e. unto all the priests, whom Aaron represented.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 9, 10, 13, 15 (7) And they shall keep his charge.—The word rendered…
(7) And they shall keep his charge.—The word rendered charge may mean the directions which the Levites should receive from Aaron (comp. Gen_26:5); or—as seems more probable from the use of the same word in this and the following verse with reference to the congregation—it may refer to the charge which was laid upon Aaron and upon the whole congregation in matters pertaining to the public worship of God.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6, 7, 8, 9, 10, 12, 13, 15 Bring the tribe of Levi near. Not by any…
Bring the tribe of Levi near. Not by any outward act of presentation, but by assigning to them solemnly the duties following. The expression is often used of servants coming to receive orders from their masters.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v15 From a month old.
Num_3:15-22
From a month old.
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Dedication of infants to God
That He taketh them from a month old is a thing of good use, and we may note it, for it notably showeth that we may destinate our children to God before they be fit for any other course of life. In the Gospel, those parents that brought little children to Christ are chronicled up for an eternal praise of them, and for an example to all parents to the end of the world. Matthew calleth them little children. Luke calleth them babes, even such as yet hanged upon the breast, effectually noting how soon we should bring them to Christ. Satans envy even against these babes to be brought to Christ appeareth there, and our Saviours unspeakable good against that malice, commanding them to be brought unto Him, and not to be hindered, taking them in His arms, putting His hands upon them, blessing them, and graciously affirming, that of such is the kingdom of God. A natural parent wishes all good to his child, and as he is able, procureth it, even as the root spreadeth his sap to the branches without grudge or exception; and a religious parent, above all worldly good, careth for Gods holy fear to be planted in his child. For the effecting whereof soon he bringeth him unto Christ, knowing that the first liquor put into a vessel is of great force ever in the same. Alas, what will the whole world profit them, were we able to give it them, ii eternally they be damned--yea, they and we both, they for not knowing Christ, and we for not bringing them to Christ. Wherefore earnest is that commandment of the Holy Ghost, Fathers, bring up your children in instruction and information of the Lord. Abraham is registered up for this care; and whilst this Book of God remaineth it will be found written to their praise that Timothys grandmother and mother brought him up in the knowledge of the Scripture from a child. Honour may shine and glory may glitter, but how soon covered with a cloud. Beauty much wished, but permanent with neither wishes nor wisdom whatsoever. Only the good gotten by bringing children to Christ remaineth for ever in his reward. And therefore let religious parents have a care of it, even soon, soon, remembering this place, that the Levites, appointed for His service, He would have numbered from a month old. (Bp. Babington.)
Church membership of children:
What, then, is this infant membership? What conception can we take of it which will justify its Christian dignity? A great many persons who are very sharp at this kind of criticism appear to have never observed that creatures existing under conditions of growth allow no such terms of classification as those do which are dead and have no growth; such, for example, as stones, metals, and earths. They are certain that gold is not iron, and iron is not silver, and they suppose that they can class the growing and transitional creatures, that are separated by no absolute lines, in the same manner. They talk of colts and horses, lambs and sheep, and it possibly not once occurs to them that they can never tell when the colt becomes a horse, or the lamb a sheep; and that about the most definite thing they can say, when pressed with that question, is that the colt is potentially a horse, the lamb a sheep, even from the first, having in itself this definite futurition; and, therefore, that while horses and sheep are not all to be classed as colts and lambs, all colts and lambs may be classed as horses and sheep. And just so children are all men and women; and if there is the law of futurition in them to justify it, may be fitly classed as believing men and women. And all the sharp arguments that go to cover their membership as such in the Church with absurdity, or to turn it into derision, are just such arguments as the inventors could raise with equal point to ridicule the horsehood and sheephood of the young animals just referred to. The propriety of this membership does not lie in what those infants can or cannot believe, or do or do not believe, at some given time, as, for example, on the day of their baptism; but it lies in tile covenant of promise, which makes their parents parents in the Lord; their nurture a nurture of the Lord, and so constitutes a force of futurition by which they are to grow up imperceptibly into faithfuls among faithfuls, in Christ Jesus . . . The conception, then, of this membership is, that it is potentially a real one; that it stands, for the present, in the faith of the parents and the promise which is to them and to their children, and that on this ground they may well enough be accounted believers, just as they are accounted potentially men and women. Then, as they come forward into maturity, it is to be assumed that they will come forward into faith, being grown in the nurture of faith, and will claim for themselves the membership into which they were before inserted. Nor is this a case which has no analogies that it should be held up as a mark of derision. It is generally supposed that our common law has some basis of common sense. And yet this body of law makes every infant child a citizen; requiring, as a point of public order, the whole constabulary and even military force of the state to come to the rescue or the redress of his wrongs, when his person is seized or property invaded by conspiracy. This infant child can sue and be sued; for the Court of Chancery will appoint him a guardian, whose acts shall be the childs acts; and it shall be as if he were answerable for his own education, dress, board, entertainments, and the damages done by his servants, precisely as if he were a man acting in his own cause. Doubtless it may sound very absurdly to call him a citizen. What can he do as a citizen? He cannot vote or bear arms; he does not even know what these things mean, and yet he is a citizen. In one view he votes, bears arms, legislates, even in his cradle; for the potentiality is in him, and the state takes him up in her arms, as it were, to own him as her citizen. (H. Bushnell, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v14 The Formal Mustering
The Formal Mustering
v. 14. And the Lord spake unto Moses in the Wilderness of Sinai, saying,
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v. 15. Number the children of Levi after the house of their fathers, by their families, as had been done in the case of the other tribes; every male from a month old and upward shalt thou number them.
v. 16. And Moses numbered them according to the word of the Lord, as he was commanded, thus completing the census of all the tribes.
v. 17. And these were the sons of Levi by their names: Gershon and Kohath and Merari.
v. 18. And these are the names of the sons of Gershon by their families: Libni and Shimei.
v. 19. And the sons of Kohath by their families: Amram, the father of Moses and Aaron, these two, however, not being reckoned with the Kohathites, but in a separate category, and Izehar, Hebron, and Uzziel.
v. 20. And the sons of Merari by their families: Mabli and Mushi. These are the families of the Levites according to the house of their fathers, as they reckoned their descent from these princes among their ancestors.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9, 11, 14 on behalf of
on behalf of
"for." This means to do something for someone else, as a representative for them.
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help the tribes of Israel
Here the "tribes of Israel" refer to the people of Israel. AT: "help the people of Israel" (See: Metonymy)
they must help the tribes of Israel to carry out the tabernacle service
The phrase "carry out" means to "serve." AT: "they must help the tribes of Israel by serving in the tabernacle" (See: Idiom)
tabernacle service
"work of the tabernacle"
translationWords
tent of meeting
tabernacle
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 11, 14 3:10 The sanctuary was sacred (1:51; 3:38; 18:7); it…
3:10 The sanctuary was sacred (1:51; 3:38; 18:7); it was not to be approached by the unqualified (cp. 3:4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.