Numbers 8
PATprayer that he would be gracious to him that dedicated it, find to his friends and neighbours. The like dedication there is of a temple to Priapus, near Padua, with this prayer, that ho would constantly guard their fields, &c. (Myroth. Sacr. Elacochrys. 2. cap. 28. lib. iii. de Synedr, cap. 14. p. 290. 309.) With their meat-offering.’] Which was brought in the twelve chargers and bowls, as a necessary appendix to the burnt-offerings and the peace-offerings; as is fully explained chap. xv. 8, 9.
Numbers 8:1
JjLND the Lord spake unto Moses, saying. When this was spoken is not certain. If Moses went into the tabernacle immediately after the princes had offered (ver. 89. of the foregoing chapter), it may be thought he then spake these things to him. But both this, and what follows concerning the Levites, seem rather to have been delivered after the order for giving them to the priests, and settling their several charges, (chap. iii. and iv.) But some other things intervening, which depended upon what had been ordered concerning their camp, and that of the Israelites, (see ver. 4.) Moses omits this, till he had set down them, and some other matters, which he had received from God. (See chap. vii. Jl.)
Numbers 8:2
Speak unto Aaron, and say unto him, When thou lightest the lamps. At the same time the public service of God began at the altar of burnt-offerings (of which he speaks in the foregoing chapter), the setting on the shewbread, offering incense, and lighting the lamps, were begun in the sanctuary. The last of these is only here mentioned: but it supposes the other. The seven lamps shall give light over against the candlestick.] Upon the table which was over against the candlestick; as the Vulgar Latin very well explains it: which is rather a paraphrase upon these words than a translation of them, in this manner: When thou lightest the seven lamps, let the candlestick be set up on the south side, (for so it was ordered, Exod. xxvi. 35.) and so Moses set it, (chap. xl. 24.) and let the lamps look towards the north, over against the table of shew-bread, see Exod. xxv. 37. where there is the like obscure expression, but to this sense. And thus this verse may be translated exactly outof the Hebrew, Wlien thou settest up the lamps, the seven lamps shall shine before the face of the candlestick, i. e. enlighten all the room that is opposite to it; for there were no windows in the sanctuary, and therefore these lamps were lighted.
Numbers 8:3
And Aaron did so: he lighted the lamps thereof, &c. For God’s tabic being placed over against the lamps, where he was represented as feasting with his. people (which nobody doth iii the dark), it was but fit that there should be continual light in that place. And this, as I take it, is the first time that the lamps were lighted, when the altar was dedicated, and the public service of God began, which continued ever after. Vcr. 4. And this work of the candlestick teas of beaten gold, &c] Upon this occasion he briefly repeats what is moro largely said concerning the structure of this candlestick, Exod. xxv. 31, &c. and xxxvii. 17, Sec.
Numbers 8:5
And the Lord spake un(o Moses, saying. That which follows plainly belongs to what was said, chap, iii. 7.
Numbers 8:6
Take the Levites from among the children of Israel. In that place (chap. iii. 7.) he bade Moses give d) CHAP, VIII.] UPON NUMBERS. them to Aaron and his sons," out of the children of Israel; and now he executes it. And cleanse them.] He had given them their charge, (chap, iv.) and now he prepares them for the performance of it: for they could not be fit to attend in the tabernacle till they were purified, and, in some sort, consecrated to that service.
Numbers 8:7
And thus shall thou do unto them, to cleanse them. Here he directs how they were to be purified; and then (ver. 9, 10, &c.) how they were to be consecrated or dedicated to God. Sprinkle the water of purifying upon them.] The manner of making this water is not described till chap. xix. 9. but, in all likelihood, had been ordered and made before, because the Levites were sprinkled with it; as those also were who had been defiled by the dead, (chap, xix, 13.) And let them shave all their flesh.] The greatest purity was required in them; for they are here ordered to be cleansed, according to the cleansing of a leper, (Levit xiv. 8, 9.) and of a Nazarite, when he was defiled by the dead; (Numb. vi. 9,) R. Levi ben Gcrsom thinks there was this moral signification in this shaving; that they were hereby admonished, “To cast away allworldly cares, asmnch as might be, and wholly give themselves to their sacred ministry.” And ivash their clothes.] That their bodies being cleansed might not be defiled by foul apparel.
Numbers 8:8
Then let them take a young bullock. For a burntoffering, as is manifest from ver. 12. With his meat-offering.] Which always* attended upon burnt-offerings, (chap. xv. 9.) And another young bullock shall thou take for a sin-offering.] This being offered for the whole body of the Levites, is the same sacrifice that is ordered when the whole congregation of Israel sinned through ignorance, (Lev. iv. 13, 14.)
Numbers 8:9
And thou shall bring the Levites before the tabernacle of the congregation. To the door of it, where the altar of burnt-offerings stood, (Exod. xl. 6.). And thou shall gather the whole assembly of the children of Israel together J] The Hebrew words, coZ adath, which we translate the whole assembly, frequently signifies all the elders of Israel; as in chap. xv. 4. xxv. 7. and xxxv. 12. And it cannot well have any other sense in this place, as appears from the next verse.
Numbers 8:10
And thou shall bring the Levites before the Lord. Present them to him at the altar. I And the children of Israel.] The elders of the people mentioned in the foregoing verse. For alLthe children of Israel could. not possibly do what is here enjoined; but some of them in the name of the rest; and none so proper as their rulers and governors, who were their representatives. SJiall put their hands upon the Levites.] As men used to do upon their sacrifices; which signified the devoting of that beast to God, by him who laid his hand on it at the altar, for such purposes as he brought it. And this was done by private men in their burnt-offerings, and peaceofferings, as well as. in their sin-offerings; (see Levit. i. 4. chap. iii. 2. and viii. 13.) but the Jews observe, that the whole congregation laid their hands only upon the sin-offering that was offered for them, (Lev. iv. 15.) Therefore the Levites are here to be considered under that notion; as is manifest from ver. 19. where God is said to have given them to Aaron, &c. to make an atonement for the children of vol, I. Israel. For the Levites being given to God instead of the first-born, by the sanctification of which first-born to God,, (as it is called, Exod. xiii. 1.) the whole family was sanctified, and their sin, after a sort, expiated; the offering of the Levites after this manner to God, was to have the same effect that the offering of the first-born had; viz. the sanctification and atonement of the children of Israel. Ver.’ 11. And Aaron shall offer the Levites before the Lord, for an offering of the children of Israel.] The Hebrew-words are more significant; Aaron shall wave, the Levites before the Lord, for a wave-offering, &c. I have often observed before, that this waving, or agitation to and fro before the altar, (of which, see Exod. xxix. 24.) was a solemn consecration of a thing to God, as a sacrifice: and therefore the Levites were presented unto him, under the same consideration as the first-born were. But it was impossible for Aaron to wave them, as he did some parts of a sacrifice; and therefore, it is probable that he lifting up his hands, and turning about to all sides (as he did when he offered a wave-offering), they, at his command, imitated the same motion; and so were offered up to God, and became wholly his. (See ver. 21.) That they may execute the service of the Lord.] Or, as it. is more significantly in the margin, that they may be to execute, &c. Which expresses the intention of this waving them before the Lord, that, being wholly given up to him, they might become meet.to execute that service to which". he appointed them at his house. • *
Numbers 8:12
And the Levites shall lay their hands upon the heads of the bullocks. It bein£ evident, from ver. 19. that the Levites were considered as an expiatory sacrifice; and yet, not being to be devoted to death (no more than the first-born were), these two sacrifices, one for sin, the other a burnt-offering, were substituted in their stead. Upon which, therefore, they were to lay their hands, that the sin, which the children of Israel laid upon them, (ver. 10.) might.be transferred to these beasts, by laying their hands upon them, to be actually sacrificed unto God, by shedding their blood. The one for a sin-offering, and the other for a burnt-offering, unto the Lord.] The burnt-offering was mentioned first, ver. 8. being the most ancient of all offerings, from the beginning of the World: but the sin-offering is offered first, to make the other acceptable. And so it was when Aaron was consecrated, (Lev. viii, 14, 18.) and when he offered for himself, (Lev. ix. 8. 12.) and. for the people, (ver. 15, 16.) and (to name no more) in the. cleansing of. a leper, (chap. xiv. 19.) To make an atonement for the Levites.] The sin-offering properly made the atonement; and the burnt-offering, declared its acceptance.
Numbers 8:13
And thou shall set the Levites before Aaron and his sons. A$ they were brought before the Lord, because they were to be given unto him, (ver. 9.) so now they were set before Aaron and his sons, because they were given by, God to them, (ver. 19.) And offer them for an offering unto the Lord.] Or, as it is in tho Hebrew, and wave them for a wave^offering unto the. Lord: • Some imagine, that as Aaron waved them before, (ver. 11.) so now they were in like manner ivavedhy Moses.: But it seems to.rrie more probable, that the meaning is, they being waved, &c. should be set before Aaron and his sons, and presented to them as God’s gift, according to his 3 X % [chap. VI IX* order, (chap. iii. 9.) And so these words ought to be translated, after thou hast waved them for a ivave-offering; that is, after Aaron, by his order, had waved them: and thus the like words must be understood, ver. 15. (See there.)
Numbers 8:14
Tints shalt thou separate the Levites from among the children of Israeli. By the forementioned purification, (ver. 7.) and oblation, (ver. 10, 11.) And the Levites shall be mine.] They became his, by this solemn oblation of them to him, (ver. 11.)
Numbers 8:15
And after that shall the Levitei go in. To the court of the tabernacle, where they were to attend upon the priests, and assist them in their ministry, and in taking down the tabernacle when it was to remove. To do the service of the tabernacle of the congregation.’] In the court of the priests, where the altar of burnt-offering stood; for into the sanctuary itself none but the priests entered; and there was no ministry there in which the Levites were to assist. And thou shalt cleanse them, and offer them for an offering.] Or rather, after thou hast cleansed them, and offered. Sac. according as was directed, ver. 7. 11.
Numbers 8:16
For they are wholly given unto me, &c. God commanded them before to be taken fromamong the children of Israel, (chap. iii. 45.) and now they are given to him. The word is repeated twice in the Hebrew, given, given (which we translate wholly given), because the children of Israel had devoted them to him, by laying their hands on them, (ver. 10.) and Aaron had waved them as a wave-offering to the Lord, (ver. 11.) Instead of such as open every womb, &c»] See chap. iii.;
Numbers 8:17
For all the first-born of the children of Israel are mine, both man and beast, &c. Exod. xiii. 2.. Ver. 18 v And I have taken the Levites for all the firstborn of the children of Israel] By the exchange mentioned chap. iii. 2. 13. 45.
Numbers 8:19
And I have given the Levites as a gift to Aaron, and to his sons, &c. In the Hebrew the words are more emphatical, I liave given the Levites given, &c. that is, the Levites, which are given unto me, (ver. 16.) I have given unto Aaron and his sons, (chap. iii. 9.) To do the service of the children of Israel] See chap, iii. 7. The Vulgar Latin translates it, to serve me for tlte children of Israel; i. e. to do them service, by assisting the priests in offering sacrifice for the people.,’. In the tabernacle of the congregation.] See ver. 15.. And to make an atonement for the children of Israel.] Not by offering sacrifice, for that was the work of the priests alone; but by being offered themselves, in the nature of an expiatory sacrifice unto God, as I.observed before, (ver. 10. 12.) For though they were not slain at the altar, as sacrifices were, yet they might expiate, as the scape-goat did; which was sent away alive into the wilderness, after it had been presented unto the Lord, as these Levites were, (Levit. xvi. 7. 10.) That, there be no plague among the children of Israel.] As there would have been, if any man had presumed to officiate in the house of, God, but such as were, in this manner, taken by himself to minister there., When the children of Israel come nigh, unto the sanctuary.] To worship God, and to bring their sacrifices to be offered at his altar,,….
Numbers 8:20
And Moses and all the congregation of Israel. i. e. The elders of the people, (ver. 9, 10.) Did to the Levites according unto all that the Lord commanded Moses concerning the Levites, Sec] Separated them to God from the rest of the Israelites, as he had directed, (ver. 14.)
Numbers 8:21
And the Levites were purified, and they washed their clothes. According to the order given, ver. 7. And Aaron offered them an offering before the Lord.] Or rather, waved them a wave-offering, &c. as I observed ver. 11. To which may be added, that it is likely some of tho Levites were thus waved in the name of all the rest; for there being two-and-twenty thousand of them, (chap. iii. 39.) one cannot well conceive how they should be every ono thus offered. And Aaron made an atonement for them to cleanse them.] See ver. 12.
Numbers 8:22
And after that the Levites went in to do their service in the tabernacle of the congregation. According to the direction’s given ver. 15. Before Aaron and before his sons.] In their presence, and by. their direction.
Numbers 8:23
And the Lord spake unto Moses, saying. After the foregoing commands, he gave him some further instruct tions.
Numbers 8:24
This is it that belongeth unto the Levites. Add this to what, hath been said about them. From twenty and five, years old and upward they shall go in.] Then they might begin to take the custody of the tabernacle upon them,’ and to be door-keepers, to keep out strangers and such as were unclean; but not to load the waggons, and do such-like work of burden, till they were thirty years of age. (See chap. iv. 3.) To wait upon the service of the tabernacle, &c] In the Hebrew the words are to war the. warfare of the tabernacle; which is a phrase often used before, chap. iv. 3. 23, &c. and there applied to those that carried the taber-, nacle: which^they might not do till thirty years of age, but might go in to learn at five-and-twenty, as some reconcile these two. But Abarbinel notes, that there is nothing said of. their learning, but of their service, or ministry; and therefore at twenty-five years old they began that part of the service which consisted in tho custody of the tabernacle.
Numbers 8:25
And from the age of fifty years they shall cease waiting upon the service thereof. In the Hebrew, shall return from tlte warfare of their service, i. e. be discharged from their functiou, and no longer burdened with any laborious work, as that of carrying the tabernacle was. And shall serve no more.] In such manner of work.
Numbers 8:26
But shall minister with their brethren. This ministry is explained in the following words, to keep the cJiarge; that is, to take care of the tabernacle, unto which they were to be a guard. In the tabernacle of the congregation.] See chap. iv. 3.. And shall do no service.] In the Hebrew, serve no service; that is, do no laborious work (as was said before), their age beginning to require ease and rest; and therefore no ministry was required of them, but what they might well! perform without pains and labour.. Thus shalt thou do unto the Levites touching their charge.] - Appoint them their ministries, according to these rules* Digitized by microsoft ® £IfAP, ix.l WON NUMBERS. which were observed after the ark of God was settled, and there was no occasion to remove it any more; when David, therefore, instead of carrying the ark and the tabernacle (for which there was then no further occasion), appointed them to be singers in the temple, and porters, &c. for which they were fit at twenty years of age; but continued their employment no longer than till fifty (as the Jews tell us), when their voice began to decay. Whence that observation of Abarbinel upon this very chapter: " Age makes Levites unfit for Service, not blemishes in their bodies; but priests are unfit by blemishes in their bodies, not by age:" for priests continued their service as long as they lived; and though they did not begin it till twenty years of age, yet no law of God forbade them to begin sooner.
This was the dedication of the altar. Which is repeated here again, to shew why it was called the dedication; because this was the first solemn sacrifice which was offered for the tribes, or particular persons among them; and therefore was the more sumptuous. After that it was anointed.] Here the word day is omitted, (which is used ver. 1. and vcr. 84.) Moses intending only to let posterity know that this dedication followed not long after the anointing of the tabernacle and the altar; whereby it was sanctified to God’s service. Vcr. 89. And when Moses was gone into the tabernacle of the congregation to speak xuith Him.] That is, with God. This seems to be here mentioned, because he had lately had a special occasion to go and inquire particularly of God, about a matter of great concernment, as will appear from chap. ix. 8, 9. And it is likely he had gone in twice upon this occasion, to consult him about the offering of the princes, (ver. 4, 5. 10, 11.) and now, it is possible, went in again, to know if the Lord would give him any further directions. Then he heard the voice of one speaking unto him from off the mercy-seat, &c] There God promised to meet him, and to commune with him, &c. (Exod. xxv. 22.) which supposes he would be always present there. And so he was; for the cloud of glory filled the house after it was set up, (Exod. xl. 33, 34,) from whence God spake to him, (Lev. i. 1.) and told him he would appear (i. e. reside constantly) in the cloud upon the mercy-seat, (Lev. xvi. 2.) Now here he relates how God appeared and communed with him from thence; which was by a voice that he heard of one speaking to him, as he stood in the outward part of the sanctuary. So the Jews understand it; particularly R. Solomon, who thinks that Moses only entered into the sane-, tuary, and, standing in the very entrance of it, heard the voice speaking to him from between the two cherubims: which was very clear and strong; but went no farther than into the sanctuary, where Moses alone at that time was. So they observe in Siphri, as Buxtorf notes in his Histor. Areas Foederis, cap. 15. And he spake unto him.] With an audible voice; and so distinctly, that he perceived and understood every word. Which Abarbiijel thinks God vouchsafed for this reason; that, as he visibly represented to him in the mount the pattern of the tabernacle, and of every thing belonging to it, whereby the form and figure of every particular was imprinted on his mind, and he was the better able to give directions how to make them exactly: so he being to write iu his law all that God required them to do, ho delivered every thing to him in an audible voice; that he might set down in these books the very words and phrases which he heard with his ears from the mouth of God, as plainly as if he had described them from some ancient volume. To which I cannot but add that this audible articulate voice from God, which was perceived by human ears, represented God as if he was incorporate; and may well be looked upon as an earnest of that great mystery, God manifested in the flesh; who in the fulness of time became a man, and spake to all the Jews familiarly in their own language.