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 naturally into four great periods:— I. The time of the exodus .—There is no trace of the consecrated character of the Levites till the institution of a hereditary priesthood in the family of Aaron, during the first withdrawal of Moses to the solitude of Sinai. (Exodus 24:1) The next extension of the idea of the priesthood grew out of the terrible crisis of Exod 32. The tribe stood forth separate and apart, recognizing even in this stern work the spiritual as higher than the natural. From this time they occupied a distinct position. The tribe of Levi was to take the place of that earlier priesthood of the first-born as representatives of the holiness of the people. At the time of their first consecration there were 22,000 of them, almost exactly the number of the first-born males in the whole nation. As the tabernacle was the sign of the presence among the people of their unseen King, so the Levites were, among the other tribes of Israel, as the royal guard that waited exclusively on him. It was obviously essential for their work as the bearers and guardians of the sacred tent that there should be a fixed assignment of duties; and now accordingly we meet with the first outlines of the organization which afterward became permanent. The division of the tribe into the three sections that traced their descent from the sons of Levi formed the groundwork of it. The work which they all had to do required a man’s full strength, and therefore, though twenty was the starting-point for military service, Numb 1, they were not to enter on their active service till they were thirty. (Numbers 4:23,30,35) At fifty they were to be free from all duties but those of superintendence. (Numbers 8:25,26) (1) The Kohathites, as nearest of kin to the priests, held from the first the highest offices. They were to bear all the vessels of the sanctuary, the ark itself included. (Numbers 3:31; 4:15; 31:35) (2) the Gershonites had to carry the tent-hangings and curtains. (Numbers 4:22-26) (3) The heavier burden of the boards, bars and pillars of the tabernacle fell on the sons of Merari. The Levites were to have no territorial possessions. In place of them they were to receive from the others the tithes of the produce of the land, from which they, in their turn, offered a tithe to the priests, as a recognition of their higher consecration. (Numbers 18:21,24,26; Nehemiah 10:37) Distinctness and diffusion were both to be secured by the assignment to the whole tribe of forty-eight cities, with an outlying “suburb,” (Numbers 35:2) of meadowland for the pasturage of their flocks and herds. The reverence of the people for them was to be heightened by the selection of six of these as cities of refuge. Through the whole land the Levites were to take the place of the old household priests, sharing in all festivals and rejoicings. (12:19; 14:26,27; 26:11) Every third year they were to have an additional share in the produce of the land. (14:28; 26:12) To “the priests the Levites” was to belong the office of preserving, transcribing and interpreting the law. (17:9-12; 31:26) II. The period of the judges.—The successor of Moses, though belonging to another tribe, did all that could be done to make the duty above named a reality. The submission of the Gibeonites enabled him to relieve the tribe-divisions of Gershon and Merari of the most burdensome of their duties. The conquered Hivites became “hewers of wood and drawers of water” for the house of Jehovah and for the congregation. (Joshua 9:27) As soon as the conquerors had advanced far enough to proceed to a partition of the country, the forty-eight cities were assigned to them. III. The monarchy.—When David’s kingdom was established, there came a fuller organization of the whole tribe. Their position in relation to the priesthood was once again definitely recognized. In the worship of the tabernacle under David, as afterward in that of the temple, the Levites were the gatekeepers, vergers, sacristans, choristers, of the central sanctuary of the nation. They were, in the language of (1 Chronicles 23:24-32) to which we may refer as almost the locus classicus on this subject, “to wait on the sons of Aaron for the service of the house of Jehovah, in the courts, and the chambers, and the purifying of all holy things.” They were, besides this, “to stand every morning to thank and praise Jehovah, and likewise at even.” They were, lastly, “to o

LE'VITES. In analogy with the names of the other tribes of Israel, the term should mean all the descendants of Levi, the whole tribe of Levi, and in this sense it is used in Num 35:2; Josh 21:3, 1 Chr 4:41; Ex 6:25; Lev 25:32, etc. As, however, the "sons of Aaron" were separated from the rest of the descendants of Levi and consecrated priests, the term came to denote a distinction within the tribe itself; and the Levites comprised only those descendants of Levi who were not "sons of Aaron" — that is, priests. 1 Kgs 8:4; Ezr 2:70; John 1:19, etc. Sometimes, also, the term was used as an epithet — "the priests the Levites," Josh 3:3; Deut 17:18 — but its general acceptance was, and is, that of the second sense here given. No allusion is made in Genesis to the consecrated character of the Levites. It was given on the occasion of the making of the golden calf by the Israelites while encamped about Mount Sinai. Ex 32:25-29. When Moses came down from the mountain and discovered the idol, he cried out: "Who is on the Lord's side? let him come unto me." The Levites immediately gathered around him, and in reward of their faithfulness on this occasion they were selected as the special servants of the Lord and the ministers of his sanctuary. Deut 10:8-9; Deut 18:1-2; Deut 33:8-11. Their number was at this time 22,000, and corresponded nearly to that of the first-born males of the whole people. Since the day when the first-born of Egypt were slain, while those of Israel were spared, all first-born males of Israel belonged to the Lord. They numbered 22,273, and in their place, as the special inheritance of Jehovah, the Levites were now substituted, the 273 surplus being redeemed at five shekels each, Num 3:45-51, which was the fixed ransom for a victim vowed in sacrifice. Num 18:16; Lev 27:6. Thus the Levites came to occupy in the Hebrew theocracy a position midway between the priests and the people. They were not allowed to offer sacrifice, to burn incense, to see the "holy things" until covered. Num 4:5, etc., but they marched nearer the ark than the people, they carried the sacred tent in parts, they pitched it again at halting-stations, etc. For service they were purified by bathing, shaving, etc., and consecrated by the imposition of hands. The duties of their office during the wanderings in the wilderness were minutely described. They consisted of three great families, the Kohathites, the Gershonites, and the Merarites, of which the first carried the sacred vessels, the second the hangings and curtains of the tabernacle, and the third the boards and pillars. They also kept the book of the Law, Deut 17:8-12, and served as judges, etc. Forty-eight cities, with one thousand cubits of the country surrounding, were appropriated for the residence and maintenance of the Levites. These cities, of which thirteen were allotted to the priests and six were cities of refuge, were selected by lot, and lay scattered all over the country in the following way: in Judah and Simeon: Hebron or Kirjath-arba, Libnah, Jattir, Eshtemoa, Holon or Hilen, Debir, Ain or Ashan, Juttah, Beth-shemesh; in Benjamin: Gibeon, Geba, Anathoth, Almon or Alemeth; in Ephraim: Shechem, Gezer, Kibzaim or Jokmeam, Beth-horon; in Dan: Eltekeh, Gibbethon, Aijalon, Gath-rimmon; in Manasseh: Taanach or Aner, Gath-rimmon or Bileam, Golan, Beeshterah or Ashtaroth; in Issachar: Kishon or Kedesh, Dabareh or Daberath, Jarmuth or Ramoth, En-gannim or Anem; in Asher: Mishal or Mashal, Abdon, Helkath or Hukok, Rehob; in Naphtali: Kedesh, Hammoth-dor or Hammon, Kartan or Kirjathaim; in Zebulun: Jokneam, Kartah, Dimnah, Nahalal or Rimmon, and Tabor; in Reuben: Bezer, Jahazah or Jahzah, Kedemoth, Mephaath; in Gad: Ramoth, Mahanaim, Heshbon, and Jazer. Besides these cities, with adjacent districts, the Levites received a tithe of all produce, animal and vegetable, but of this they paid a tithe to the priests. Num 18:20-32. Another tithe they received every third year, and special provision was made for them during the term they administered in the sanctuary. In the time of David their number had increased to 38,000, of which 24,000 were set apart for the ordinary services, 6000 for the teaching of the Law and the administration of justice, 4000 as porters, and 4000 as musicians. They were divided into courses, and came up from their cities to the sanctuary in regular rotation. 1 Chr 23:24 1 Chr 24:20-31; 1 Chr 24:25-26. When the separation took place between the kingdom of Israel and the kingdom of Judah, all the Levites gathered to Judah, 2 Chr 11:13-15, and they continued to play a conspicuous part in the destinies of this kingdom, under Jehoshaphat, 2 Chr 19:8-11; 2 Chr 20:14-28; Joash, 2 Chr 23:1-8; Hezekiah, 2 Chr 29:3-36; 2 Chr 30:21-22; 2 Chr 31:2-4; under Josiah. 2 Chr 34:12; 2 Chr 35:3-18, etc. After the Captivity, however, only a small number of them returned, Ezr 2:36-42; Ezr 3:10; Neh 6:18, but in the new organization they assumed their old positions. They settled in the villages near Jerusalem, received their old tithes, etc. Neh 10:37-39; Neh 12:29. In the N.T. they occur as representatives of a formal worship destitute of love. Luke 10:32. The distinction of Levite is still maintained among the Jews.

LE'VITES. In analogy with the names of the other tribes of Israel, the term should mean all the descendants of Levi, the whole tribe of Levi, and in this sense it is used in Num 35:2; Josh 21:3, 1 Chr 4:41; Ex 6:25; Lev 25:32, etc. As, however, the "sons of Aaron" were separated from the rest of the descendants of Levi and consecrated priests, the term came to denote a distinction within the tribe itself; and the Levites comprised only those descendants of Levi who were not "sons of Aaron" — that is, priests. 1 Kgs 8:4; Ezr 2:70; John 1:19, etc. Sometimes, also, the term was used as an epithet — "the priests the Levites," Josh 3:3; Deut 17:18 — but its general acceptance was, and is, that of the second sense here given. No allusion is made in Genesis to the consecrated character of the Levites. It was given on the occasion of the making of the golden calf by the Israelites while encamped about Mount Sinai. Ex 32:25-29. When Moses came down from the mountain and discovered the idol, he cried out: "Who is on the Lord's side? let him come unto me." The Levites immediately gathered around him, and in reward of their faithfulness on this occasion they were selected as the special servants of the Lord and the ministers of his sanctuary. Deut 10:8-9; Deut 18:1-2; Deut 33:8-11. Their number was at this time 22,000, and corresponded nearly to that of the first-born males of the whole people. Since the day when the first-born of Egypt were slain, while those of Israel were spared, all first-born males of Israel belonged to the Lord. They numbered 22,273, and in their place, as the special inheritance of Jehovah, the Levites were now substituted, the 273 surplus being redeemed at five shekels each, Num 3:45-51, which was the fixed ransom for a victim vowed in sacrifice. Num 18:16; Lev 27:6. Thus the Levites came to occupy in the Hebrew theocracy a position midway between the priests and the people. They were not allowed to offer sacrifice, to burn incense, to see the "holy things" until covered. Num 4:5, etc., but they marched nearer the ark than the people, they carried the sacred tent in parts, they pitched it again at halting-stations, etc. For service they were purified by bathing, shaving, etc., and consecrated by the imposition of hands. The duties of their office during the wanderings in the wilderness were minutely described. They consisted of three great families, the Kohathites, the Gershonites, and the Merarites, of which the first carried the sacred vessels, the second the hangings and curtains of the tabernacle, and the third the boards and pillars. They also kept the book of the Law, Deut 17:8-12, and served as judges, etc. Forty-eight cities, with one thousand cubits of the country surrounding, were appropriated for the residence and maintenance of the Levites. These cities, of which thirteen were allotted to the priests and six were cities of refuge, were selected by lot, and lay scattered all over the country in the following way: in Judah and Simeon: Hebron or Kirjath-arba, Libnah, Jattir, Eshtemoa, Holon or Hilen, Debir, Ain or Ashan, Juttah, Beth-shemesh; in Benjamin: Gibeon, Geba, Anathoth, Almon or Alemeth; in Ephraim: Shechem, Gezer, Kibzaim or Jokmeam, Beth-horon; in Dan: Eltekeh, Gibbethon, Aijalon, Gath-rimmon; in Manasseh: Taanach or Aner, Gath-rimmon or Bileam, Golan, Beeshterah or Ashtaroth; in Issachar: Kishon or Kedesh, Dabareh or Daberath, Jarmuth or Ramoth, En-gannim or Anem; in Asher: Mishal or Mashal, Abdon, Helkath or Hukok, Rehob; in Naphtali: Kedesh, Hammoth-dor or Hammon, Kartan or Kirjathaim; in Zebulun: Jokneam, Kartah, Dimnah, Nahalal or Rimmon, and Tabor; in Reuben: Bezer, Jahazah or Jahzah, Kedemoth, Mephaath; in Gad: Ramoth, Mahanaim, Heshbon, and Jazer. Besides these cities, with adjacent districts, the Levites received a tithe of all produce, animal and vegetable, but of this they paid a tithe to the priests. Num 18:20-32. Another tithe they received every third year, and special provision was made for them during the term they administered in the sanctuary. In the time of David their number had

increased to 38,000, of which 24,000 were set apart for the ordinary services, 6000 for the teaching of the Law and the administration of justice, 4000 as porters, and 4000 as musicians. They were divided into courses, and came up from their cities to the sanctuary in regular rotation. 1 Chr 23:24 1 Chr 24:20-31; 1 Chr 24:25-26. When the separation took place between the kingdom of Israel and the kingdom of Judah, all the Levites gathered to Judah, 2 Chr 11:13-15, and they continued to play a conspicuous part in the destinies of this kingdom, under Jehoshaphat, 2 Chr 19:8-11; 2 Chr 20:14-28; Joash, 2 Chr 23:1-8; Hezekiah, 2 Chr 29:3-36; 2 Chr 30:21-22; 2 Chr 31:2-4; under Josiah. 2 Chr 34:12; 2 Chr 35:3-18, etc. After the Captivity, however, only a small number of them returned, Ezr 2:36-42; Ezr 3:10; Neh 6:18, but in the new organization they assumed their old positions. They settled in the villages near Jerusalem, received their old tithes, etc. Neh 10:37-39; Neh 12:29. In the N.T. they occur as representatives of a formal worship destitute of love. Luke 10:32. The distinction of Levite is still maintained among the Jews. LEVIT'ICUS is the name of the third book of the Pentateuch, derived from its contents. Only the chapters 8-10 are history; the rest treats of the Levitical services — namely, chs. 1-7, the laws of offerings; 8-10, the consecration of Aaron and his family; 11-15, the laws concerning that which is clean and that which is unclean; 16, the atonement as the sum-total of all means of grace; 17-20, the separation of Israel from heathendom in food, marriage, etc.; 21, 22, the holiness of priests and offerings; 23, 24, the holiness of convocations, Sabbaths; 25, on redemption; 26, on repentance; 27, on vows. The authenticity and integrity of this book are generally admitted, and the doubts which have been raised concerning its Mosaic authorship by some modern critics regard only minor points or passages. See Law and Pentateuch.