Levi

The third son of Jacob and Leah - - from whence sprung the Levites. The name of Levi, it should seem to have meant, one that is tied, perhaps in reference to the office afterwards to be attached to the Levites. The personal character of Jacob’s son Levi, occasioned the dying patriarch to speak with displeasure concerning him. (See Gen. xlix. 5 - 7.) And the prediction of this tribe being divided in Jacob, and scattered in Israel, was literally fulfilled; for we find in the settlement in Canaan, the sons of Levi had no share in the divisionof the land, but only certain cities among the other tribes. Yet the Lord was graciously pleased to choose this tribe for his own more immediate service, and placed this, highly honourable and distinguished mark upon it: At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord to stand before the Lord to minister unto him, and to bless in his name unto this day: wherefore Levi hath no part nor inheri - tance with his brethren; the Lord is his inheritance, according as the Lord thy Godpromised him. (Deut. x. 8, 9.)

The services of the Levites, seem to have been a constant, ministration in the temple. We have the account, Num. 3: They were subordinate to the priests, and their consecration to their offices was not with so much ceremony, (see Num. 7: 5 - 7.) nevertheless they were all of one tribe, (see 2 Chron. 29. 34.) Their provision was noble. (Num. xxxv.) I cannot close this article without desiring the reader to take notice with me of the blessing of Moses, the man of God, wherewith, amidst the blessings he pronounced in the Lord’sname on the children of Israel before his death, he distinguished Levi. (See Deut. 33. 8.) "And of Levi he said, let thy Thummim and thy Urim be with thy Holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and unto his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children; for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law; they shallput incense before thee, and whole burnt sacrifice upon thine altar. Bless, Lord, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.

Surely with an eye to Christ (though our Lord sprang out of Judah, and not Levi, Heb. 7: 14.) did Moses here, by the spirit of prophecy, declare, that the Urim and the Thummim, that is, lights and perfections, should be with JEHOVAH’S Holy One. The waters of Meribah was that memorable spot where the people, soon after the children of Israel came out of Egypt, did chide with Moses and Aaron for want of water. (See Exod. 17. 1 - 7.) Here Moses and Aaron stemmed the torrent of the people’s anger; and it should seem tohave been in allusion to this, that the man of God, speaking of Levi, said, "whom thou didst prove, and didst find faithful, " who did not acknowledge the feelings of nature when those calls of grace demanded faithfulness. See another instance, (Exod. xxx2: 25 - 28.) The other instance at Meribah, sets forth the frailty both of Moses and Aaron: (see Num. xx. 1 - 13.) But by taking into one view both instances at Meribah, we are certainly constrained to look farther than to the Aarons, or to all the sons of Levi, under the OldTestament dispensation, for the accomplishment of Moses’s dying prediction that the Urim and Thummim of JEHOVAH might be with the Lord’s Holy One; and to none can we make the smallest application, but to the Almighty Aaron of "a better covenant, established upon better promises." Levi and his sons were all types of our Lord Jesus, JEHOVAH’S Holy One. With him are hid all the treasures of wisdom and knowledge; and with him only could the Urim and Thummim be said to be, and with him to be for ever; for thoughthe high priest wore on his breast the representations of the Urim and the Thummim, yet during the Babylonish captivity all this was done away, and never after was it restored under the second temple. Hence, therefore, in Christ alone could this be found, and him alone could Moses mean. The prophecy therefore, had a blessed fulfilment in Jesus, and in him for ever. Here, reader, is brought the pure incense, and that whole burnt sacrifice, Christ Jesus upon JEHOVAH’S altar; even Christ himself, who is both the NewTestament altar of JEHOVAH, the high priest, and the sacrifice. O Lord! may we well say, in making our responses to the prayer of Moses, Bless, Lord, our Lord Jesus, the sum and substance of all salvation: accept the work of his hands the infinite merit of his whole redemption work! Let sin, Satan, death, and hell, be smitten all of them through the centre, the very loins of their rebellion, and let all that hate our Jesus flee before him! Amen.

Le´vi (a joining), the third son of Jacob and Leah, born in Mesopotamia B.C. 1750 (Gen 29:34). No circumstance is recorded of him save the part which he and his full brother Simeon took in the massacre of the Shechemites, to avenge the wrong done to their sister Dinah (Gen 34:25-26). This transaction was to his last hour regarded by Jacob with abhorrence, and he failed not to allude to it in his dying declaration. As Simeon and Levi were united in that act, so the patriarch couples them in his prophecy: ’Accursed be their anger, for it was fierce; and their wrath, for it was cruel! I will divide them in Jacob, and disperse them in Israel.’ And, accordingly, their descendants were afterwards, indifferent ways, dispersed among the other tribes; although, in the case of Levi, this curse was eventually turned into a benefit and blessing.

1. The third son of Jacob and Leah, born in Mesopotamia; and father of three sons, and of Jochebed the mother of Moses, Gen 29:34 Exo 6:16-20 . For his share in the treacherous massacre of the Shechemites, Gen 34:1-31, his father at death foreboded evil to his posterity, Gen 49:5-7 ; but as they afterwards stood forth on the Lord’s side, Moses was charged to bless them, Exo 32:26-29 Deu 33:8-11 . The tribe of Levi was, according to Jacob’s prediction, scattered over all Israel, having no share in the cities in the portions of other tribes. All the tithes, first fruits, and offerings, presented at the temple, as well as several parts of all the victims that were offered belonged to the tribe of Levi. See LEVITES.\par 2. The apostle Matthew was also called Levi. See MATTHEW.\par

Le’vi. (joined).

1. The name of the third son, of Jacob, by his wife, Leah. (B.C. about 1753). The name, derived from lavah, "to adhere", gave utterance to the hope of the mother that the affections of her husband, which had hitherto rested on the favored Rachel, would at last be drawn to her: "This time will my husband be joined unto me, because I have borne him three sons." Gen 29:34.

Levi, with his brother Simeon, avenged, with a cruel slaughter, the outrage of their sister Dinah. See Dinah. Levi, with his three sons, Gershon, Kohath and Merari, went down to Egypt with his father Jacob. Gen 47:11. When Jacob’s death draws near, and the sons are gathered round him, Levi and Simeon hear the old crime brought up again to receive its sentence. They no less than Reuben, the incestuous firstborn, had forfeited the privileges of their birthright. Gen 49:5-7. See Levites.

2. Two of the ancestors, of Jesus. Luk 3:24; Luk 3:29.

3. Son of Alphaeus, or Matthew; one of the apostles. Mar 2:14; Luk 5:27; Luk 5:29. See Matthew.

1. Jacob’s third son by Leah, ("joined"), expressing her trust; "now will my husband be joined unto me, because I have borne him three sons" (Gen 29:34). Levi joined Simeon in avenging their own full sister Dinah’s wrong by treacherously slaying the Shechemites, and so incurred Jacob’s curse. They made circumcision, which God gave as a pledge of His holy covenant, the instrument of hypocrisy and bloody revenge. Jacob’s moral weakness, in reproaching his sons not with the treacherous murder but with exposing him to danger ("ye have troubled me to make me to stink among the inhabitants of the land"), is faithfully delineated (Genesis 34). On his death bed he took a less selfish and juster view of their deed (Gen 49:5-7): "Simeon and Levi are brethren" in character as in birth, "instruments of wickedness are their swords (Hebrew). O my soul, come not thou into their secret" (deliberative council), renounce all fellowship with their act; "mine honour" (glory, my spirit, which is man’s glory, the center of his personality framed in God’s image);" for in their anger they slew a man and in their wantonness (Hebrew) houghed an ox."

In Gen 34:28 it is merely said "they took their oxen." Genesis 49 brings out the additional fact that in cruel revenge they wantonly severed the hind foot tendons of the Shechemites’ oxen. Simeon, as the one detained in Egypt, by Joseph, was probably the foremost of Levi’s sons in the cruel attack on Rachel’s son, and Levi probably joined him, though the spite began with the base born sons of Bilhah and Zilpah. The discipline made the sons, once so unfeeling towards Joseph, to become self sacrificing for Benjamin. As the two joined in crime, retributively they should be "divided and scattered" in Israel. Levi received no land inheritance but cities scattered through Israel (Jos 21:1-40), and depended on tithes paid by the other tribes. The curse became subsequently a blessing to the nation by Levi’s separation to divine service. But Jacob does not intimate this, a proof of the genuineness of his blessing as recorded in Genesis.

Moses subsequently speaks in very different language of Levi (Deu 33:8 ff), as was appropriate after Levi’s accession to the priestly honour: "let Thy Right (thummim) and Thy Light (urim) be with Thy holy one (Levi, representing the whole tribe. The Urim and Thummim worn on the high priest’s breast-plate were the pledge that Jehovah would always give His people ’light’ to defend His ’right’; they should be given to Levi because he had defended Jehovah’s right), whom Thou didst prove at Massah (Exo 17:1-7, by the people’s murmuring against Moses, Levi’s representative, for water at the outset of the 40 years’ wanderings) and with whom Thou didst strive at ... Meribah" (Num 20:1-13, at Kadesh, at the close of 40 years, the two comprehending the whole intermediate period). Jehovah "proved" Levi, and by the people’s strivings "strove with" Levi (represented by Moses and Aaron.) Levi proved himself in the main (for Moses’ failure, Numbers 20, and the Levite Korah’s rebellion, Numbers 16, are graciously ignored) to be Jehovah’s holy one.

Moses and Aaron’s faithfulness, the Levites’ drawing their swords against their Israelite brethren as God’s avengers of the idolatry of the golden calf (Exo 32:26-29), "slaying every man his brother ... companion ... neighbour ... son," where God’s honour was at stake (Mat 10:37; Mat 19:29; Luk 14:26), and Phinehas’ zeal against the idolaters and fornicators with the Moabite women (Num 25:11), gained God’s approval and the choice of Levi as the priestly tribe (Deu 33:9-11). "Who said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren ... They shall teach Jacob Thy judgments and Israel Thy law (Lev 10:11), they shall present incense before Thee (in the holy place) and whole burnt offering upon Thine altar (in the court). Bless, Lord, his substance (rather his power) and accept the work of his hands. Smite through the lions (Psa 69:23, the strength) of them that rise against Him," etc.; i.e., give him power for discharging duty, accept his service, and make his adversaries powerless. Levi died at the age of 137 (Exo 6:16). (See LEVITES.)

2. Ancestors of Christ (Luk 3:24; Luk 3:29).

3. Son of Alphaeus; the original name of Matthew the publican and afterward the apostle (Mar 2:14; Luk 5:27; Luk 5:29; Mat 9:9).

Levi (lç’vî), a joining. 1. The third son of Jacob by Leah, who gave him his name as trusting that her husband would, now that she had borne him three sons, be joined in affection with her. Gen 29:34. Levi, with his brother Simeon, took the lead in the dreadful vengeance inflicted upon the Shechemites for the defilement of their sister Dinah. Gen 34:25-31. Jacob viewed their conduct with abhorrence, and, before his death, while prophetically describing the future fortunes of his sons and their posterity, uttered a solemn denunciation upon Simeon and Levi. Gen 49:5-7. This appears to have come upon Simeon; but the holy zeal of the Levites on occasion of the golden calf procured them a remarkable blessing and distinction. Exo 32:26-29. Levi had three sons, Gershon, Kohath, and Merari, the heads of the families of the tribe. He died in Egypt at the age of 137. Exo 6:16. See Levites. 2. The same as Matthew. Mar 2:14; Luk 5:27. See Mat 3:1-17; Mat 4:1-25. Two of our Lord’s ancestors. Luk 3:24; Luk 3:29.

[Le’vi]

1. The third son of Jacob and Leah. Gen 29:34. Very little is recorded of Levi: he joined with Simeon in the treacherous and vindictive dealings with Shechem. Gen 34:25-31. When Jacob blessed his sons, a curse was pronounced on their cruelty, and it is added "I will divide them in Jacob and scatter them in Israel." The above illustrates the righteous government of God, which is in no way set aside by the reward of after faithful conduct, which caused this tribe to be chosen for the Levitical service and the priesthood: cf. Mal 2:4; Mal 2:6. It was sovereign grace. For the blessings on Levi’s descendants by Moses, see Deu 33:8-11. His three sons, Gershon, Kohath, and Merari were heads of the three branches of the LEVITES, q.v.

2. Another name of MATTHEW the apostle. Mar 2:14; Luk 5:27; Luk 5:29.

3, 4. Son of Melchi, and son of Simeon, in the genealogy of the Lord Jesus. Luk 3:24; Luk 3:29-30.

LEVI.—1. The name occurs twice in our Lord’s genealogy (Luk 3:24; Luk 3:29). 2. See Levites and Priest. 3. See Matthew.

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By: Joseph Jacobs, M. Seligsohn, Kaufmann Kohler

—Biblical Data:

Third son of Jacob by Leah and one of the twelve Patriarchs of the tribes of Israel; born at Padan-aram (Gen. xxix. 34, xxxv. 23; I Chron. ii. 1). The name is derived from (= "to be joined"; "Now this time will my husband be joined unto me," Gen. xxix. 34). Levi joined Simeon in the destruction of the Shechemites to avenge the honor of their sister Dinah, for which both were severely censured by their father (Gen. xxxiv. 25-30). When Jacob called his sons together to bless them, Levi and Simeon, notwithstanding their plea that they had acted in defense of their sister, were again condemned (Gen. xxxiv. 31, xlix. 5-7). Levi had one daughter, Jochebed, the mother of Moses, and three sons; he emigrated with them to Egypt with his father and brothers, and died there at the age of 137 years (Gen. xlvi. 8, 11 et seq.; Ex. i. 1-2; ii. 1. vi. 16, 20).

Visions.

—In Apocryphal and Rabbinical Literature:

Levi, as ancestor of the priestly tribe chosen to guard the Sanctuary and the Law, appears prominently in both apocryphal and rabbinical literature. At variance with Gen. xxix. 34 and Num. xviii. 2, 4, the name "Levi" is interpreted as "the one who joins the sons to their Father in heaven" (Gen. R. lxxi. 5; see another interpretation in Ex. R. i. 4). He was "separated" by his father, Jacob, in accordance with the latter's vow (Gen. xxviii. 22), as the tenth son, either by counting from the youngest upward or by some more complicated process, and so consecrated to the priesthood (Book of Jubilees, xxii. 3-10; Targ. Yer. to Gen. xxxii. 25; Gen. R. lxx. 7; comp. Epstein, "Mi-Ḳadmoniyyot ha-Yehudim," p. 97; comp. Pirḳe R. El. xxxvii., according to which he was consecrated by the archangel Michael). In the Testaments of the Twelve Patriarchs (Levi, 1-9) are described two visions Levi had—before and after he had avenged the crimes perpetrated by Hamor, the son of Shechem. In the first vision he saw the seven heavens with all their mysterious contents, and after the secrets of the Messianic time and the Judgment Day had been disclosed to him he received a sword and a shield with which to make war against the Amorites. In the vision following the extermination of the Shechemites he beheld seven angels bringing him the seven insignia of the priesthood, of prophecy, and of the judgment, and after they had anointed him and initiated him into the priesthood they disclosed to him the threefold glory of his house: the prophecy of Moses, the faithful servant of the Lord; the priesthood of Aaron, the high priest, and his descendants; and the possession of the royal scepter and the priesthood together (in the Maccabean dynasty) after the pattern of Melchizedek: high priests, judges, and scribes. His grandfather Isaac instructed him in the law of God and in the statutes of priesthood. In Jubilees, xxxi. 12-17, also, Levi is told by Isaac, with reference to John Hyrcanus, of the future greatness and threefold glory of his house (see Charles, "Book of Jubilees," p. 187; comp. Targ. Yer. to Deut. xxxiii. 11).

The twofold rôle in which Levi is represented in Deut. xxxiii. 8-11 (verse 11 originally followed verse 7, Judah's blessing) appealed with special force to the age of John Hyrcanus, who was both high priest and warrior-king, victorious over the Gentiles. Accordingly, in the war of the sons of Jacob against the Amorites, which forms a parallel to the war of the Maccabees against the surrounding tribes, Levi also took part (see Midr. Wayissa'u in Jellinek, "B. H." iii. 1-5; "Chronicles of Jerahmeel," p. 83, Gaster's transl. 1899; Jubilees, xxxiv. 1-9; Test. Patr., Judah, 3-5). In the Prayer of Asenath Levi is described as a prophet and saint who forecasts the future while reading the heavenly writings and who admonishes the people to be God-fearing and forgiving. He was entrusted with the secret writings of the ancients by his father, Jacob, in order to keep them in his family for all generations to come (Jubilees, xlv. 16).

The Tribe.

The epithet "thy pious [A. V. "holy"] one" given to Levi, and the whole passage of Deut. xxxiii. 8-10, furnish the haggadic support for the characterization of Levi, as well as of the tribe of Levi, as superior to the rest in piety. Accordingly it is said (Sifre, Deut. 349-351; Sifre, Num. 67; Tan., Beha'aloteka, ed. Buber, p. 13; Midr. Teh. to Ps. i. 14; Ex. R. xv. 1; Num. R. iii., vii. 2, xv. 9) that in Egypt and in the wilderness the Levites observed the Abrahamitic rite and the whole Law; in the Holy Land they even abstained from work in order to devote themselves to contemplation (θεωρία) and to prayer (Tan., Wayera, ed. Buber, p. 4; Num. R. v. 1). In other words, they were the ancient Ḥasidim, the elect ones (Num. R. iii. 2, 4, 8, 11; xv. 9). Levi, the father of the tribe, accordingly displayed thisspirit of piety in his own household; he married Milkah, of the daughters of Aram, of the (holy) seed of the Terahites (Jubilees, xxxiv. 20; Test. Patr., Levi, 11). The names he gave to his sons—Gershon, Kehat, and Merari—are interpreted in the sight of their future destiny (ib. Levi, 11; Num. R. iii. 12). When his daughter Jochebed ("God giveth glory") was born to him he was already "the glorified of God" among his brethren (Test. Patr., Levi, 11).

LEVI.—1. The third son of Jacob by Leah (Gen 29:34 [J [Note: Jahwist.] ]). The genealogical story connects the name with the verb lâwâh, ‘to be joined,’ and P [Note: Priestly Narrative.] (Num 18:2; Num 18:4) playa upon the same word, saying to Aaron: ‘Bring the tribe of Levi … that it may be joined (yillâwû) unto thee.’ Many modern scholars hold to this improbable etymology of the name—improbable, among other reasons, because, unlike other tribal names, it is not nominal, but adjectival. It is said to signify ‘the one who attaches himself.’ Accordingly ‘the Levites are those who attached themselves to the Semites who migrated back from the Delta, therefore, Egyptians’ (Lagarde, Or. ii. 20, Mitt. i. 54). Others say ‘those who were attached to the ark’ as priestly attendants. Still others make it a gentilic noun, and connect it with the South-Arabian lavi’u, (f. lavi’at), ‘priest.’ Against this is the primitive use of ‘Levite’ as one of the tribe of Levi. The word is probably a gentilic from Leah (‘wild-cow’) as Wellh. (Proleg. 146) suggests, and as Stade (GVI [Note: VI Geschichte des Volkes Israel.] 152) asserts. If this be correct, and it has the greater probability in its favour, it points to early totem worship.

In the Blessing of Jacob (Gen 49:5-7) we have one of the most important passages bearing upon the early history of this tribe and that of Simeon:

’Simeon and Levi are brethren;

Weapons of violence are their swords.

Cursed be their anger, for it was fierce;

And their wrath, for it was cruel;

I will divide them in Jacob,

And scatter them in Israel.’

From this passage it is abundantly evident that Levi was, like all the other Israelitish tribes, a purely secular organization. Simeon and Levi are both set forth as bloodthirsty characters, and there is not the slightest hint of Levi being a priestly caste. The treacherous act referred to, which was so serious a violation of tribal morals that it cost them the sympathy of the other tribes, is probably recorded in Gen 34:1-31 in two different versions, the oldest of which is J [Note: Jahwist.] ’a. The other now interwoven with it is probably P [Note: Priestly Narrative.] ’s enlargement of the original. According to the story, Shechem, the son of Hamor, became enamoured of Dinah, the sister of Simeon and Levi, and seduced her. He made an honourable arrangement to marry the girl and to discharge whatever obligations her family might impose upon him. Simeon and Levi took advantage of the Shechemites’ disability and slew them. Like other stories, though related in personal form, it is tribal in intention. It portrays early relations between the Israelites and the original inhabitants. The love of the Shechemite for the daughter of Jacob points to some sort of an alliance in which the right of connubium was acknowledged, and the act of Simeon and Levi was, therefore, a barbarous repudiation of the rights of their native allies. From Jdg 9:1-57 it is clear that the sons of Hamor re-possessed themselves of the city, the other tribes having withheld their assistance, probably more from fear of Canaanite revenge than from any overwhelming moral detestation of the act. The result was fatal for the future of the tribes, at first more particularly for Levi, but later also for Simeon. So complete were the disastrous consequences to Levi at this time that the tribal independence was lost, and the members became absorbed by the other tribes, especially by Judah. There is no mention of Levi and Simeon in Jdg 5:1-31.

Some early connexion with Moses may have aided them in finding recognition about the sanctuaries in the early days. Then the altar did not call for a consecrated servitor; but, as we see in the case of Micah, who had a private sanctuary in Ephraim, there existed apparently a preference for a Levite (Jdg 17:1-13). It is not absolutely clear from the reference here that ‘Levite’ is equal to ‘priest,’ as is commonly held. This would imply that by this time all Levites were priests. ‘Filling up of the hand’ (translated ‘consecrated’ in Jdg 17:6; Jdg 17:12) may refer to a ceremony of induction into the priestly office, the principal act of which was the solemn placing of the god (or other religious symbol) in the hands of the future officiant at the shrine. It is the phrase used by the Assyrian kings when they speak of the gods bestowing upon them the kingship. It is the phrase which became the terminus technicus for consecration to the priesthood, and there is no reason for giving a different meaning to it here. In Jdg 3:1-31; Jdg 4:1-24; Jdg 5:1-31; Jdg 6:1-40; Jdg 7:1-25; Jdg 8:1-35; Jdg 9:1-57; Jdg 10:1-18; Jdg 11:1-40; Jdg 12:1-15; Jdg 13:1-25; Jdg 14:1-20; Jdg 15:1-20; Jdg 16:1-31 there is no mention of a priest. For the altar-service alone priests were not necessary, as we see in the case of Gideon and Manoah. The fact that the word ‘levite’ became synonymous with ‘priest’ indicates that the priesthood drew heavily from the tribe. It is not the only time that worldly misfortune has contributed to religion. See also Priests and Levites, Tribes of Israel.

2. See Mat 3:4. Two ancestors of Jesus (Luk 3:24; Luk 3:29).

James A. Craig.

(Hebrew: attached to)

Third son of Jacob, by Lia (Genesis 29). With his brother Simeon he cruelly avenged the humiliation of their sister Dina (Genesis 34), for which they were severely rebuked by Jacob (Genesis 34, 49). Head of the tribe that was set apart for the service of the Lord (Jos., 21). See also: Levites.

lē´vı̄ (לוי, lēwı̄; Λευἵ, Leuı̄́; Westcott and Hort, The New Testament in Greek Λευεί, Leueı́):

(1) The 3rd son of Jacob by Leah. See separate article.

(2) (3) Two ancestors of Jesus in Luke’s genealogy (Luk 3:24, Luk 3:29).

(4) The apostle Matthew. See MATTHEW.

See Tribes, Priest, Aaron.

(Mark 2)

- Otherwise Matthew (Hebrew, Mattathias) according to most commentators. He was possibly a brother of the apostle James, also son of an Alphaeus. See also Matthew the apostle

Levi, the third son of Jacob, had a ruthless zeal in fighting against what he thought was wrong, and this characteristic passed on to his descendants (Gen 29:31-34; Gen 34:25-26; Exo 32:26-28). Jacob announced that because of his son’s violence, the descendants of Levi would be scattered in Israel (Gen 49:5-7); but because of their zeal against idolatry in the time of Moses, God made their scattering honourable. The people of Levi’s tribe became God’s special servants throughout the nation. Although they had no tribal territory of their own, they were given cities in all the tribal territories (Exo 32:28-29; Num 35:2; Num 35:8; Deu 33:8-10; see LEVITE).

One of Jesus’ chosen twelve apostles had the name Levi, though he had an alternative name, Matthew (Mat 9:9; Mat 10:3; Mar 2:14; Luk 6:15; see MATTHEW).

The tribe of Israel from which the

priests (descendants of Aaron) and the

priest’s helpers were chosen.