1 Chronicles 23:2 — Word Study
WLCוַיֶּאֱסֹף֙ אֶת־ כָּל־ שָׂרֵ֣י יִשְׂרָאֵ֔ל וְהַכֹּהֲנִ֖ים וְהַלְוִיִּֽם׃
BSAThen he gatheredʼâçaph▸ [assembled, summoned] allkôl [every single one] the leaderssar [rulers, princes] of IsraelYisrâʼêl [Jacob's descendants] as well as the priestskôhên [including, together with, spiritual leaders, mediators] and LevitesLêvîyîy [descendants of Levi, tribal assistants]
| Greek | English | Parsing |
|---|---|---|
| וַיֶּאֱסֹף֙ | and he gathered | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| שָׂרֵ֣י | [the] leaders of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| וְהַכֹּהֲנִ֖ים | and the priests | Conjunction, particle, noun common masculine plural absolute |
| וְהַלְוִיִּֽם׃ | and the Levites | Conjunction, particle, noun gentilic masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he gathered all the leaders of Israel, as well as the priests and Levites. |
| KJV | ¶ And he gathered together all the princes of Israel, with the priests and the Levites. |
| ASV | And he gathered together all the princes of Israel, with the priests and the Levites. |
| YLT | and gathereth all the heads of Israel, and the priests, and the Levites; |
| WEB | He gathered together all the princes of Israel, with the priests and the Levites. |
| BBE | And he got together all the chiefs of Israel, with the priests and the Levites. |
Where they part company is in style, but all translations agree on the essential action of gathering.
The main action is clear, with several noun phrases detailing who was gathered, emphasizing the comprehensive nature of the assembly.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָסַף
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Chronicles 23:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — David Organizes Israel's Leadershipgenerated
1 Chronicles 23:2 shows King David's initiative to gather the leaders of Israel for an important purpose. This gathering included not only political leaders but also the priests and Levites, indicating a holistic approach to leadership that encompasses both spiritual and civic responsibilities. This reflects David's commitment to establishing a strong foundation for worship and governance in Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 13:1 | Then David conferred with all his leaders, the commanders of hundreds and of thousands. |
| 2 | 1 Chronicles 28:1 | Now David summoned all the leaders of Israel to Jerusalem: the leaders of the tribes, the leaders of the divisions in the king’s service, the commanders of thousands and of hundreds, and the officials in charge of all the property and cattle of the king and his sons, along with the court officials and mighty men—every mighty man of valor. |
| 3 | Joshua 23:2 | he summoned all Israel, including its elders, leaders, judges, and officers. “I am old and well along in years,” he said, |
| 4 | Joshua 24:1 | Then Joshua assembled all the tribes of Israel at Shechem. He summoned the elders, leaders, judges, and officers of Israel, and they presented themselves before God. |
| 5 | 2 Chronicles 34:29–30 | Then the king summoned all the elders of Judah and Jerusalem. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אָסַף, vai.ye.'e.Sofgenerated
The verb אָסַף (asaf) means to gather or collect, indicating an action of bringing people together for a specific purpose. It appears in various contexts throughout the Hebrew Scriptures, often related to assembly for worship or community decisions.
In this verse, the parsing as a sequential imperfect third person masculine singular shows that David is actively taking the initiative to gather all leaders, emphasizing his role as a unifying figure in Israel's leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word gathered, a choice also reflected in the KJV and ASV, maintaining the core meaning of אָסַף.
Sentence Structuregenerated
The finite verb יֶּאֱסֹף (ye'asof) governs the entire sentence, with several noun phrases following it: the object marker, the phrase for all leaders, and the phrases for the priests and Levites. This structure highlights the comprehensive nature of David's gathering.
The word order emphasizes the importance of the leaders and spiritual figures, as they are directly connected to the action of gathering, indicating their significance in this assembly.
Septuagint Backgroundgenerated
The Septuagint translates אָסַף as συνήγαγεν (synēgagen), which also means to gather or assemble. This choice reflects a consistent understanding of the term, focusing on the act of bringing together.
This translation aligns closely with the Hebrew meaning, emphasizing the communal aspect of the gathering and the importance of unity among Israel's leaders.
In plain words — the whole versegenerated
1 Chronicles 23:2 tells us that David gathered all the leaders of Israel, as well as the priests and Levites. This shows David's effort to organize the leadership structure in Israel, ensuring that both political and spiritual leaders were present for important decisions.
Frequently Asked Questionsgenerated
David gathered these groups to establish order and leadership in Israel, ensuring that both civic and spiritual matters were addressed.
Including priests and Levites highlights the importance of spiritual leadership in governance, reflecting the integral role of worship in Israel's society.
This gathering is part of David's broader efforts to unify Israel and prepare for the construction of the temple, indicating his commitment to both political and spiritual leadership.
David's example shows the importance of bringing together diverse leaders for collective decision-making and the value of integrating spiritual guidance in governance.
Reflection Questionsgenerated
- In what ways do I see the importance of gathering leaders in my community?
- How can I ensure that spiritual leaders are included in important decisions?
- What steps can I take to foster unity among different groups in my life?
- How does David's example inspire me to take initiative in leadership roles?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Chronicles 23:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he gathered together all the princes of Israel,.... Ordered them to be assembled, partly to acquaint them with his will and pleasure, that Solomon should succeed him in the kingdom; and partly to
Read John Gill on 1 Chronicles 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he gathered together all the princes of Israel, with the priests and the Levites. He gathered together all the princes of Israel.
Read Robert Jamieson on 1 Chronicles 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePartly to declare God’ s mind and his own will, that Solomon should be his successor; and so to cut off the claims and pretences which others of his sons might make to the crown; and partly to acquaint them with those directions which he had received from God by the Spirit, as appears from , &c., concerning the establishment of a new order and method in the ministration of the priests and Levites in the temple.
Read Matthew Poole on 1 Chronicles 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 23:2 And he gathered together all the princes of Israel, with the priests and the Levites.Ver. 2. With the priests and the Levites.] These were most of all concerned in the following charge: but the princes and people were to be informed of it. And albeit this and the three following chapters may seem to be of little use unto us, yet we are to hold that "every word of God is pure"; and "all Scripture is profitable to instruct." Here we may learn that there should still be a supply of faithful ministers; and these to be ordered by the supreme authority of the land; that there are different offices of ministers; that order is to be observed in the Church; that each one is to do…
Read John Trapp on 1 Chronicles 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2-5) The numbering of the Levites and their appointments.
Read Charles John Ellicott on 1 Chronicles 23 →CambridgeThe Cambridge Bible for Schools and Colleges2–23. Organisation of the Levites (first account) Two accounts are given of David’s organisation of the Levites. According to the first the Levites were admitted to service at thirty years of age; 1 Chronicles 23:3; cp. Numbers 4:3; Numbers 4:23; Numbers 4:30, where the period from thirty to fifty is fixed as the period for service. According to the second account (Numbers 4:24; Numbers 4:47) the Levites were taken from twenty years old and upwards; this was apparently the later custom; cp. 2 Chronicles 31:17; Ezra 3:8. The discrepancy probably arises from an actual variation in practice. The original age of admission for Levites was probably thirty, but owing to the scarcity of their…
Read Cambridge on 1 Chronicles 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then he gathered all the leaders of Israel, as well as the priests and Levites.
He gathered together all the princes of Israel, with the priests and the Levites.
Then he gathered all the leaders of Israel, as well as the priests and Levites.
David assembled all the leaders of Israel, along with the priests and the Levites.
Tyndale line
¶ And he gathered together all the princes of Israel, with the priests and the Levites.
And he gathered together all the princes of Israel, with the priests and the Levites.
And he gathered together all the princes of Israel, with the priests and the Levites.
And he assembled all the princes of Israel, with the priests and the Levites.
And hee gathered together all the princes of Israel with the Priestes and the Leuites.
Strictly literal
And he gathered together all the princes of Israel, with the priests and the Levites.
and gathereth all the heads of Israel, and the priests, and the Levites;
and gathers all the heads of Israel, and the priests, and the Levites;
And he gathered together all the princes of Israel, with the priests and the Levites.
He gathered together all the leaders of Israel, with the priests and Levites.
From the Latin
And he gathered together all the princes of Israel, and the priests and Levites.
Simplified
He also summoned all the leaders of Israel, the priests, and the Levites.
And he got together all the chiefs of Israel, with the priests and the Levites.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads: וַיֶּאֱסֹף אֶת־ כָּל־ שָׂרֵי יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם׃. The Septuagint matches six of the seven words, indicating a strong agreement between these ancient texts on the gathering of leaders.
וַיֶּאֱסֹף֙ אֶת־ כָּל־ שָׂרֵ֣י יִשְׂרָאֵ֔ל וְהַכֹּהֲנִ֖ים וְהַלְוִיִּֽם׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Chronicles 23:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Conj | Art | Ngmpa — Conjunction · particle · noun gentilic masculine plural absoluteHC/Td/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20