8:15 “After this, the Levites will go in 9 to do the work 10 of the tent of meeting. So you must cleanse them 11 and offer them like a wave offering. 12 8:16 For they are entirely given 13 to me from among the Israelites. I have taken them for myself instead of 14 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 15 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.” 16
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 17 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: 18 At the age of twenty-five years 19 and upward one may begin to join the company 20 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 21 their colleagues 22 in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish 23 the Levites regarding their duties.”
1 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
2 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
3 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.
4 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.
5 tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.
6 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.
7 tc The Greek text adds the
8 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.
9 tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”
10 tn Heb “to serve.”
11 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….”
12 tc The Greek text adds “before the
13 tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”
14 tn Or “as substitutes” for all the firstborn of the Israelites.
15 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.”
16 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.
17 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.
18 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.
19 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.
20 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.
21 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.
22 tn Heb “brothers,” but the meaning in this context is “fellow Levites.”
23 tn Heb “you shall do, make.”