¹sn 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. dissertation, 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.
²tn The construction is w^e’elleh tol^edot (td)l=oT hL#a@w+) 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 (R. K. Harrison insists that it is a colophon and should end ch. 2. But if that is followed in the Pentateuch, it creates difficulty throughout the narratives [Numbers, 62]; but see the discussion by A. P. Ross in the Introduction of Creation and Blessing). It is here similar to Exodus: “these are the names of.”
³tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”
⁴tn The verb masah (jvm) 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.”
⁵tn 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” (mille’ yadam [<d`y` aL@m!]). 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.
⁶tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.
⁷tn The verb form is the preterite with vav 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.
⁸tc This initial clause is omitted in one Hebrew ms, the Samaritan Pentateuch, and the Vulgate.
⁹tn The form b^ehaqribam (<b*r]q=h^B=) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb qarab (brq) is familiar to students of the NT because of “corban” in Mark 7:11.
¹⁰tn Or “prohibited.” See HALOT 1:278.
¹¹tn The expression “strange fire” (hr`z` va@) seems imprecise and has been interpreted numerous ways (see the helpful summary in Hartley, Leviticus [WBC] 132-133). 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 Milgrom, Leviticus 1-16 [AB], 598; cf. Lev 16:12 and cf. “unauthorized person” rz` vya! 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” hr`z` tr#f)q= on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
sn This event is narrated in Lev 10:1-7.
<sup>12</sup>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 Lord before the people—they were to be examples that the sanctuary and its contents were distinct.
<sup>13</sup>tn The verb is the Piel preterite from the root kahan (/hK), “to function as a priest” or “to minister.”
<sup>14</sup>tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 [b]).
<sup>15</sup>sn The use of the verb qarab (brq) 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.
<sup>16</sup>tn The verb literally means “make it [the tribe] stand” (w<sup>e</sup>ha‘amadta ’oto [ota) T*d+m^u&h^w+]). The verb is the Hiphil perfect with a vav 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 [Berkeley: University of California, 1970]: 1:8-10).
<sup>17</sup>tn The verb w<sup>e</sup>ser<sup>e</sup>tu (Wtr+v@w+) is the Piel perfect with a vav 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.
<sup>18</sup>tn The Hebrew text uses the perfect tense of samar (rmv) with a vav 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.
<sup>19</sup>tn The form is the Qal infinitive construct from ‘abad (dbu), “to serve, to work”; it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, §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.”
<sup>20</sup>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.
sn 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 (London: Darton, Longman, and Todd, 1961), 348.
<sup>21</sup>tn The verb w<sup>e</sup>natattah (hT*t^n`w+) 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 consecutive, continuing the sequence for the imperfect of instruction.
²²tn This emphasis is derived from the simple repetition of the passive participle, n^etunim n^etunim (<n]Wtn+ <n]Wtn+). See GKC §123.e. The forms serve as the predicate with the subject pronoun.
²³tn The Hebrew text simply has the preposition, “from the Israelites.”
²⁴tc The Greek translation includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.
²⁵tn The word is zar (rz`), 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.
²⁶tn The particle hinneh (hN}h!) 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.
²⁷tn Literally “in the place of.”
²⁸tn The form hakkoti (yt!K)h^) is the Hiphil infinitive construct of the verb nakah (hkn), “to strike, smite, attack.” Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time—“when I destroyed.”
²⁹sn 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).
³⁰tn Heb “the house of their fathers.” So also in v. 20.
³¹tn Heb “you are to/shall number them.”
³²tn Heb “at the mouth of the Lord.”
³³tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.
³⁴tn 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.
³⁵tn The vav 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.
³⁶tn Heb “a father’s house.” So also in vv. 30,35.
³⁷tn The disjunctive vav 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.
³⁸tc 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 ta@,” VT 14 [1964]: 263-75).
³⁹tn Heb “for all the service of it [them].”
⁴⁰sn 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).
⁴¹tn The construction here is a little different. The Hebrew text uses the participle in construct plural, som^ere (yr}m=v)), literally “keepers of.” The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate mismeret (tr\m#v=m!) 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.
⁴²tn The verb is y^esar^etu (Wtr+v*y+), “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.”
⁴³tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.
⁴⁴tn The Hebrew construction has “the leader of the leaders of” (u-n^esi’ n^esi’e [ya@yc!n+ ayc!n+W]).
⁴⁵tn Heb “the keepers of the responsibility” (som^ere mismeret [tr\m#v=m! yr}m=v)]). 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.
⁴⁶tn 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, §115).
⁴⁷tn This could be a hendiadys construction: “and all their working tools.”
⁴⁸tc In some Hebrew mss and the Samaritan Pentateuch “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.
⁴⁹tn 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.
⁵⁰tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51.
⁵¹tn 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” (ses [vv@] as salos [vOv*]).
⁵²tn The verb “take” (nasa’ [acn]) has here the sense of collect, take a census, or register the names.
⁵³tn The verb is the perfect tense with vav consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.
⁵⁴tn The verb again is the perfect tense in sequence; the meaning of “take” may be interpreted here with the sense of “collect.”
⁵⁵tn The idea is expressed simply by repetition: “take five, five, shekels according to the skull.” They were to collect five shekels for each individual.
⁵⁶tn The verb form now is the imperfect of instruction or legislation.
⁵⁷sn 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.
⁵⁸sn The word used is “silver.” Coins were not in existence until after 700 b.c. (starting with Lydia).