A service census counts Levite men aged thirty to fifty for active tabernacle duty. Each Levitical clan receives specific transport assignments: Kohathites carry the most sacred objects (ark, table, lampstand, altars), Gershonites carry the fabric coverings and curtains, and Merarites carry the heavy structural frames, posts, and bases.
What Makes This Chapter Remarkable
The wrapping protocols for sacred objects are a theology of holiness in material form. Each item receives distinct layered coverings — the ark alone has its outermost layer of tekhelet ('blue-violet'), making it visually unique during transport. The Kohathites may carry but never see or touch the sacred objects: kevalla ('even for an instant') in verse 20 makes a momentary glance lethal. Aaron and his sons must cover everything first — the priests' covering work is literally a life-saving act for the Levites.
Translation Friction
The term or takhash (rendered 'takhash hide') remains one of the most debated words in the Hebrew Bible. Proposals include dugong, dolphin, fine leather, and goatskin. We transliterated rather than guessed, since the Hebrew itself is opaque. The word tsava ('host, army') applied to tabernacle service (v. 3) borrows military language for sacred labor — we rendered it 'workforce' to preserve the organizational connotation without the combat implication.
Connections
The service age of thirty (v. 3) contrasts with the one-month threshold in chapter 3 and the twenty-five-year starting age in Numbers 8:24. The parokhet ('screening curtain,' v. 5) that wraps the ark is the same veil described in Exodus 26:31-33. Eleazar oversees the Kohathites' sacred materials (v. 16) while Ithamar oversees the Gershonites and Merarites (vv. 28, 33), establishing a hierarchy reflected in later priestly succession.
KJV And the LORD spake unto Moses and unto Aaron, saying,
Notes & Key Terms
Translator Notes
This chapter opens with the dual address el-Mosheh ve'el-Aharon ('to Moses and to Aaron'), involving both prophet and high priest in these instructions. Aaron's inclusion is significant because the Kohathite duties described here directly intersect with his priestly responsibilities — he must personally cover the sacred objects before the Kohathites may approach them.
Take a census of the Kohathites from among the Levites, by their clans and ancestral households,
KJV Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers,
Notes & Key Terms
Translator Notes
The phrase naso et-rosh ('lift up the head' — take a census) is the same idiom used in Numbers 1:2 for the general tribal census. The Kohathites are singled out first among the three Levitical clans because they carry the most sacred objects — their duties require the most detailed safety protocols.
from age thirty up to age fifty — everyone who enters the workforce to perform tasks in the Tent of Meeting.
KJV From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation.
Notes & Key Terms
Translator Notes
The service age range of ben-sheloshim shanah ('thirty years old') to ben-khamishim shanah ('fifty years old') is a twenty-year window of active duty. This contrasts with the one-month-and-up threshold in chapter 3 (for counting) and the twenty-five-year-old starting age in Numbers 8:24. The term tsava ('host, army, workforce') borrows military language for sacred labor, treating Tabernacle service as a form of organized deployment.
This is the assigned duty of the Kohathites in the Tent of Meeting: the most sacred objects.
KJV This shall be the service of the sons of Kohath in the tabernacle of the congregation, about the most holy things:
Notes & Key Terms
Translator Notes
The phrase Qodesh haQodashim ('the holy of holies' — the most sacred things) here refers not to the inner room of the Tabernacle but to the category of objects the Kohathites will transport. These are the items of highest sanctity: the ark, table, lampstand, altars, and their vessels. The Kohathites carry them but may never see or touch them directly.
When the camp is about to move out, Aaron and his sons must enter and take down the screening curtain and cover the Ark of the Testimony with it.
KJV And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it:
Notes & Key Terms
Translator Notes
The parokhet hamasakh ('the curtain of the screen' — the dividing veil) that separated the Most Holy Place from the Holy Place becomes the first wrapping layer for the ark. Only Aaron and his sons (ubha Aharon uvanav — 'Aaron and his sons shall enter') may handle the sacred objects directly. The aron ha'edut ('Ark of the Testimony') contains the stone tablets of the covenant.
Then they must place over it a covering of takhash hide, spread a cloth entirely of blue-violet over the top, and insert the carrying poles.
KJV And shall put thereon the covering of badgers' skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof.
Notes & Key Terms
Translator Notes
The three-layer wrapping order for the ark is: (1) the veil, (2) or takhash ('takhash skin' — an unidentified durable hide, possibly dugong or fine leather), and (3) beged-kelil tekhelet ('a cloth entirely of blue-violet'). The tekhelet dye (extracted from the murex snail) was the most prestigious color in the ancient Near East. The ark is the only object whose outermost covering is blue, making it visually distinct during transport. The baddav ('its poles') remain permanently inserted (Exod 25:15).
On the Table of the Presence they must spread a blue-violet cloth and place on it the plates, ladles, bowls, and pitchers for the drink offerings. The perpetual bread must remain on it.
KJV And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon:
Notes & Key Terms
Translator Notes
The shulkhan haPanim ('table of the face/presence' — showbread table) is first draped in blue. Its vessels — qe'arot ('plates'), kappot ('ladles, spoons'), menaqqiyyot ('bowls, jars'), and qesot hannesekh ('pitchers for the libation') — are placed on top. The directive lekhem hatamid alav yihyeh ('the perpetual bread shall be on it') means the showbread stays on the table even during transport, maintaining the offering's continuity.
Then they must spread a scarlet cloth over these items, cover it with a takhash-hide covering, and insert the carrying poles.
KJV And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers' skins, and shall put in the staves thereof.
Notes & Key Terms
Translator Notes
The table's wrapping reverses the ark's color order: blue cloth first (v 7), then beged tola'at shani ('scarlet-crimson cloth') over the vessels, then takhash hide as the outer protective layer. The tola'at shani ('scarlet worm' — crimson dye from the kermes insect) produced a vivid red. Unlike the ark, the table's outermost layer is the protective hide, not the decorative cloth.
They must take a blue-violet cloth and cover the lampstand used for lighting, along with its lamps, its wick trimmers, its fire pans, and all the oil vessels used in its maintenance.
KJV And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps, and his tongs, and his snuffdishes, and all the oil vessels thereof, wherewith they minister unto it:
Notes & Key Terms
Translator Notes
The menorat hama'or ('lampstand of the light') is distinguished from its accessories: neroteiha ('its lamps' — the oil cups), malqakheiha ('its tongs, wick-trimmers'), makhtoteiha ('its fire pans, snuff dishes'), and kelei shamnah ('its oil vessels'). Every associated tool must travel with the lampstand. The feminine pronouns throughout reflect menorah's grammatical gender in Hebrew.
They must place it and all its equipment inside a takhash-hide covering and set it on a carrying frame.
KJV And they shall put it and all the vessels thereof within a covering of badgers' skins, and shall put it upon a bar.
Notes & Key Terms
Translator Notes
The mot ('bar, pole, carrying frame') is distinct from the baddim ('poles') used for the ark and table. Since the lampstand had no built-in rings or poles, it required an external carrying frame. The lampstand's wrapping is simpler than the ark's: only a blue cloth and takhash hide, with no intermediate colored layer.
Over the golden altar they must spread a blue-violet cloth, cover it with a takhash-hide covering, and insert its carrying poles.
KJV And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badgers' skins, and shall put to the staves thereof:
Notes & Key Terms
Translator Notes
The mizbeakh hazahav ('golden altar' — the incense altar) receives two layers: blue cloth underneath and takhash hide on top. Its baddav ('carrying poles') indicate it had built-in rings like the ark and table. The incense altar stood in the Holy Place directly before the veil, making it the last object encountered before the Most Holy Place.
They must take all the service vessels used for ministering in the sanctuary, place them in a blue-violet cloth, cover them with a takhash-hide covering, and set them on a carrying frame.
KJV And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers' skins, and shall put them on a bar:
Notes & Key Terms
Translator Notes
The kelei hasharet ('vessels of service, ministry implements') is a catch-all category for remaining sacred utensils not individually listed. These are wrapped in the standard two-layer system: beged tekhelet ('blue-violet cloth') inside and takhash hide outside, then placed al-hamot ('on the carrying frame') since they lack their own built-in poles.
They must clear the ashes from the altar and spread a purple cloth over it.
KJV And they shall take away the ashes from the altar, and spread a purple cloth thereon:
Notes & Key Terms
Translator Notes
The verb dishenu ('they shall remove the fat-ashes') refers to cleaning the deshen — the fatty residue from burnt offerings on the bronze altar. This is the outdoor altar, distinct from the golden incense altar (v 11). The beged argaman ('purple cloth') is unique to this altar; no other object receives a purple covering. Purple (argaman — from a different murex species than tekhelet) was associated with royalty throughout the ancient Near East.
They must place on it all the equipment used in its service — the fire pans, meat forks, shovels, and sprinkling bowls — all the altar's implements. Then they must spread a takhash-hide covering over it and insert its carrying poles.
KJV And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basons, all the vessels of the altar; and they shall spread upon it a covering of badgers skins, and put to the staves of it.
Notes & Key Terms
Translator Notes
The bronze altar's tools are listed: makhtot ('fire pans, censers'), mizlagot ('forks' — for handling sacrificial meat), ya'im ('shovels' — for ashes), and mizraqot ('sprinkling bowls' — for blood manipulation). Each tool served a specific function in the sacrificial process. The takhash hide outer covering protected the entire assembly during transport.
When Aaron and his sons have finished covering the sacred objects and all the sanctuary's equipment — as the camp prepares to move out — only then may the Kohathites come to carry them. But they must not touch the sacred objects, or they will die. These are the transport loads assigned to the Kohathites in the Tent of Meeting.
KJV And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation.
Notes & Key Terms
Translator Notes
This verse establishes the critical sequence: priests cover first (vekhilah Aharon uvanav lekhassot — 'when Aaron and his sons finish covering'), then Kohathites carry (yavo'u venei-Qehat laset — 'the sons of Kohath shall come to carry'). The prohibition velo-yigge'u el-haQodesh vametu ('they must not touch the holy things or they will die') makes the priests' covering work a life-saving act for the Kohathites. The term massa ('burden, load, transport assignment') defines their role specifically as carriers.
Eleazar son of Aaron the priest is personally responsible for the lighting oil, the aromatic incense, the daily grain offering, and the anointing oil — and has overall charge of the entire Tabernacle with everything in it, including the sanctuary and its equipment.
KJV And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.
Notes & Key Terms
Translator Notes
Eleazar's personal charge (pequddat) includes four consumable supplies: shemen hama'or ('oil for illumination'), qetoret hasammim ('incense of spices'), minkhat hatamid ('the perpetual grain offering'), and shemen hamishkhah ('the anointing oil'). Beyond these items, he has broader administrative oversight (pequddat kol-hamishkan — 'charge of the entire Tabernacle'). These consumables were irreplaceable sacred substances that required priestly custody.
KJV And the LORD spake unto Moses and unto Aaron, saying,
Notes & Key Terms
Translator Notes
This second speech formula in the chapter introduces a warning about protecting the Kohathites from fatal contact with sacred objects (vv 18-20). Again both Moses and Aaron are addressed, since the protective protocol requires coordinated action from both prophet and priest.
Do not allow the Kohathite tribal clans to be cut off from among the Levites.
KJV Cut ye not off the tribe of the families of the Kohathites from among the Levites:
Notes & Key Terms
Translator Notes
The warning al-takhrithu ('do not cut off, do not cause to be destroyed') uses a causative form — Moses and Aaron bear responsibility for preventing Kohathite deaths. The verb k-r-t ('to cut off') implies annihilation or extermination of a group. God charges the leaders with safeguarding the Kohathites through proper procedures rather than letting them perish through careless exposure to the sacred.
This is what you must do for them so that they live and do not die when they approach the most sacred objects: Aaron and his sons must go in and assign each man to his specific task and transport load.
KJV But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden:
Notes & Key Terms
Translator Notes
The life-or-death framing vekhayyu velo yamuthu ('so that they live and do not die') makes the procedural instructions an existential matter. The phrase ish ish al-avodato ve'el-massa'o ('each man to his service and to his load') indicates individualized assignments — no Kohathite should improvise or choose his own task. The priests' role as intermediaries between the sacred and the Levites is a protective function.
They must not go in to look, even for a moment, at the sacred objects, or they will die.
KJV But they shall not go in to see when the holy things are covered, lest they die.
Notes & Key Terms
Translator Notes
The phrase kevalla ('as a swallowing' — for even an instant, in the blink of an eye) suggests the briefest possible glance. The root b-l-' means 'to swallow,' and its use here indicates that even a momentary glimpse of the uncovered sacred objects would be lethal. The prohibition extends beyond touching (v 15) to seeing — visual contact with the uncovered holy things is equally fatal.
Numbers 4:21
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
The LORD spoke to Moses:
KJV And the LORD spake unto Moses, saying,
Notes & Key Terms
Translator Notes
This speech formula shifts to Moses alone (without Aaron), introducing the Gershonite duties. Unlike the Kohathite section, the Gershonite and Merarite assignments involve less lethal risk and therefore do not require Aaron's direct involvement in the instructions.
Take a census of the Gershonites as well, by their ancestral households and clans.
KJV Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families;
Notes & Key Terms
Translator Notes
The phrase gam-hem ('them also, they too') links the Gershonite census to the previously commanded Kohathite census (v 2). The same naso et-rosh ('lift up the head') idiom applies, confirming parallel census procedures across all three Levitical divisions.
Count them from age thirty up to age fifty — everyone who enters the workforce to perform service in the Tent of Meeting.
KJV From thirty years old and upward until fifty years old shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation.
Notes & Key Terms
Translator Notes
The identical age range (thirty to fifty) and the phrase litsboh tsava ('to serve in the workforce' — literally 'to wage a campaign') confirm a uniform service framework across all Levitical clans. The doubled cognate construction litsboh tsava emphasizes the organized, military-like nature of the labor deployment.
This is the assigned duty of the Gershonite clans — both their service tasks and their transport loads:
KJV This is the service of the families of the Gershonites, to serve, and for burdens:
Notes & Key Terms
Translator Notes
The two-part description la'avod ulemassa ('to serve and for carrying') distinguishes between ongoing maintenance tasks (avodah — 'service, labor') and the specific transport responsibilities (massa — 'burden, load') when the camp relocates. The Gershonites had both stationary and mobile duties.
They must carry the curtain panels of the Tabernacle, the Tent of Meeting with its covering, the takhash-hide covering that goes over it on top, and the screen for the entrance of the Tent of Meeting,
KJV And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers' skins that is above upon it, and the hanging for the door of the tabernacle of the congregation,
Notes & Key Terms
Translator Notes
The Gershonite transport assignment covers the layered fabric system: yeri'ot hamishkan ('the curtain panels of the Tabernacle' — the inner linen curtains), the ohel mo'ed ('Tent of Meeting' — the goat-hair tent layer), mikhsehu ('its covering' — the ram-skin layer), and mikhseh hatakhash ('the takhash covering' — the outermost protective layer). Each layer served a distinct structural and symbolic function.
along with the courtyard hangings, the screen for the courtyard gate entrance surrounding the Tabernacle and the altar, their ropes, all their service equipment, and everything involved in their upkeep — they must handle all of this.
KJV And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve.
Notes & Key Terms
Translator Notes
The courtyard elements added to the Gershonite load include the qal'ei hekhatser ('courtyard hangings' — the linen curtain wall), the masakh petakh sha'ar hekhatser ('screen of the gate entrance of the courtyard' — the decorated gateway curtain), and meitreihem ('their ropes'). The closing ve'avadu ('and they shall serve') summarizes their comprehensive textile management role.
All the work of the Gershonites — every transport load and every task — must be directed by Aaron and his sons. You must assign them specific responsibility for each of their loads.
KJV At the appointment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens.
Notes & Key Terms
Translator Notes
The phrase al-pi Aharon uvanav ('by the mouth of Aaron and his sons' — under Aaron's direction) places priestly authority over Gershonite labor. The verb ufeqadtem ('you shall assign, appoint') uses the same p-q-d root seen throughout Numbers for administrative oversight. Each load (massa) must be specifically assigned (bemishmeret — 'as a guarded charge'), preventing confusion during the complex disassembly process.
This is the assigned duty of the Gershonite clans at the Tent of Meeting. Their oversight falls under the authority of Ithamar son of Aaron the priest.
KJV This is the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge shall be under the hand of Ithamar the son of Aaron the priest.
Notes & Key Terms
Translator Notes
While Eleazar oversees the Kohathites and the most sacred materials (v 16), Ithamar (Itamar ben-Aharon) is assigned authority over the Gershonites. The phrase beyad Itamar ('by the hand of Ithamar') indicates direct administrative control. As the younger surviving son of Aaron, Ithamar oversees the less sacred but still essential textile and structural transport duties.
As for the Merarites — count them by their clans and ancestral households.
KJV As for the sons of Merari, thou shalt number them after their families, by the house of their fathers;
Notes & Key Terms
Translator Notes
The Merarite census command uses tifqod otam ('you shall count them') rather than the naso et-rosh formula used for the Kohathites (v 2) and Gershonites (v 22). Despite the different verb, the census procedure is identical. The Merarites are addressed last, matching the birth order of Levi's sons: Gershon, Kohath, Merari.
Count them from age thirty up to age fifty — everyone who enters the workforce to perform the work of the Tent of Meeting.
KJV From thirty years old and upward even unto fifty years old shalt thou number them, every one that entereth into the service, to do the work of the tabernacle of the congregation.
Notes & Key Terms
Translator Notes
The same thirty-to-fifty service window applies to all three Levitical clans. The phrase la'avod et-avodat ohel mo'ed ('to perform the work of the Tent of Meeting') uses the cognate accusative construction (work the work) common in Numbers for emphasizing the purposeful nature of the labor.
This is their assigned transport load covering all their service at the Tent of Meeting: the Tabernacle's frames, its crossbars, its posts, and its bases,
KJV And this is the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof,
Notes & Key Terms
Translator Notes
The Merarites' load consists entirely of heavy structural components: qarshei hamishkan ('frames of the Tabernacle' — the acacia-wood panels, each about 4.5 meters tall), berikhav ('its crossbars' — the horizontal stabilizing bars), ammudav ('its posts, pillars'), and adanav ('its bases, sockets' — the silver foundation pieces weighing about 34 kg each). This was physically the most demanding Levitical assignment.
along with the courtyard posts on every side with their bases, tent pegs, and ropes — all the associated equipment and everything involved in their maintenance. You must assign the equipment by name to each individual for transport.
KJV And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden.
Notes & Key Terms
Translator Notes
The phrase uvshemot tifqedu et-kelei mishmeret massa'am ('by names you shall assign the equipment of their transport charge') is unique — each piece of heavy equipment must be inventoried by name and assigned to a specific person. This prevents items from being lost or abandoned during the move and ensures accountability for every structural component.
This is the assigned duty of the Merarite clans — all their service at the Tent of Meeting — under the authority of Ithamar son of Aaron the priest.
KJV This is the service of the families of the sons of Merari, according to all their service, in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest.
Notes & Key Terms
Translator Notes
Like the Gershonites (v 28), the Merarites serve beyad Itamar ('under the hand of Ithamar'). The younger priestly son oversees both non-Kohathite divisions, while the elder Eleazar oversees the Kohathites and the sacred objects. This division mirrors the hierarchy of sacred items: most holy (Eleazar/Kohathites) versus holy but less dangerous (Ithamar/Gershonites and Merarites).
Moses, Aaron, and the leaders of the community counted the Kohathites by their clans and ancestral households.
KJV And Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites after their families, and after the house of their fathers,
Notes & Key Terms
Translator Notes
The census execution section (vv 34-49) reports the results. The involvement of nesi'ei ha'edah ('the leaders of the community' — the tribal chieftains) alongside Moses and Aaron shows the census was a collaborative administrative effort, not a solo prophetic task. The Kohathites are reported first, matching the instructional order.
from age thirty up to age fifty — everyone who entered the workforce for service at the Tent of Meeting.
KJV From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation:
Notes & Key Terms
Translator Notes
The age criteria are repeated verbatim for each clan's census report (vv 35, 39, 43, 47) to formally certify that the same standard was applied uniformly. The phrase la'avodah be'ohel mo'ed ('for service in the Tent of Meeting') confirms the purpose-specific nature of this count: only active-duty personnel, not the total population counted in chapter 3.
KJV And those that were numbered of them by their families were two thousand seven hundred and fifty.
Notes & Key Terms
Translator Notes
The Kohathites' service-eligible total of alpa'im sheva me'ot vakhamishim (2,750) represents those between thirty and fifty. From the total of 8,600 males one month and older (3:28), this means roughly 32% fell within the active-duty age range — a plausible demographic proportion for an ancient population.
These were the registered members of the Kohathite clans — all who served at the Tent of Meeting — whom Moses and Aaron counted at the LORD's command through Moses.
KJV These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number according to the commandment of the LORD by the hand of Moses.
Notes & Key Terms
Translator Notes
The certification formula al-pi YHWH beyad-Mosheh ('at the LORD's command through Moses' hand') combines two authority markers: divine origin (al-pi — 'by the mouth of') and human execution (beyad — 'by the hand of'). This double attribution legitimizes the census as both divinely mandated and properly administered.
The registered Gershonites, by their clans and ancestral households,
KJV And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers,
Notes & Key Terms
Translator Notes
The Gershonite census report begins with the same organizational framework: lemishpekhotam uleveit avotam ('by their clans and by their ancestral households'). This verse functions as a header for the Gershonite count detailed in vv 39-41.
from age thirty up to age fifty — everyone who entered the workforce for service at the Tent of Meeting —
KJV From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation,
Notes & Key Terms
Translator Notes
The age qualification is restated for the Gershonite report using identical language to the Kohathite census (v 35). The formulaic repetition across all three clan reports serves as a legal record, documenting that no exceptions or variations were made in the census methodology.
their registered count by clans and ancestral households was 2,630.
KJV Even those that were numbered of them, throughout their families, by the house of their fathers, were two thousand and six hundred and thirty.
Notes & Key Terms
Translator Notes
The Gershonites' service-eligible total of alpa'im veshesh me'ot usheloshim (2,630) is slightly fewer than the Kohathites' 2,750 despite their total population being similar. From 7,500 total males (3:22), about 35% were in the active-duty range — consistent with the Kohathite ratio.
These were the registered members of the Gershonite clans — all who served at the Tent of Meeting — whom Moses and Aaron counted at the LORD's command.
KJV These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number according to the commandment of the LORD.
Notes & Key Terms
Translator Notes
The Gershonite certification formula says al-pi YHWH ('at the LORD's command') but omits the phrase beyad-Mosheh ('through Moses' hand') that appeared in the Kohathite closing (v 37). This slight variation in otherwise formulaic language is characteristic of Hebrew narrative style, which avoids exact mechanical repetition.
The registered members of the Merarite clans, by their clans and ancestral households,
KJV And those that were numbered of the families of the sons of Merari, throughout their families, by the house of their fathers,
Notes & Key Terms
Translator Notes
The Merarite census header follows the same pattern. The doubled lemishpekhotam ('by their clans') after mishpekhot ('clans of') creates a slightly redundant construction that emphasizes thorough organizational accounting at every administrative level.
from age thirty up to age fifty — everyone who entered the workforce for service at the Tent of Meeting —
KJV From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation,
Notes & Key Terms
Translator Notes
The third repetition of the age qualification for the Merarite report completes the tripartite census structure. The consistent formula across verses 35, 39, and 43 creates a legal framework ensuring no clan could claim unequal treatment in the census process.
KJV Even those that were numbered of them after their families, were three thousand and two hundred.
Notes & Key Terms
Translator Notes
The Merarites' service-eligible total of sheloshet alafim umata'im (3,200) is the largest of the three clans' active-duty counts, despite having the smallest total population (6,200 in 3:34). This means approximately 52% of Merarite males were in the thirty-to-fifty range — a higher proportion that may reflect their need for physical strength to carry the heaviest structural components.
These were the registered members of the Merarite clans, whom Moses and Aaron counted at the LORD's command through Moses.
KJV These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the word of the LORD by the hand of Moses.
Notes & Key Terms
Translator Notes
The Merarite closing formula restores the full beyad-Mosheh ('through Moses' hand') phrase that was absent from the Gershonite closing (v 41). The alternation between longer and shorter formulas — full in v 37 (Kohathites), abbreviated in v 41 (Gershonites), full again here — is a common Hebrew prose variation pattern.
The total of all the Levites whom Moses, Aaron, and the leaders of Israel counted by their clans and ancestral households —
KJV All those that were numbered of the Levites, whom Moses and Aaron and the chief of Israel numbered, after their families, and after the house of their fathers,
Notes & Key Terms
Translator Notes
The grand summary (vv 46-48) aggregates all three clans. The nesi'ei Yisra'el ('leaders of Israel' — the tribal chieftains from Num 1:5-16) are mentioned again, confirming their participation in the census. This collaborative leadership model — prophet, priest, and tribal chiefs — reflects the multi-layered governance structure of Israel in the wilderness.
from age thirty up to age fifty, everyone who came to perform service tasks and transport duties at the Tent of Meeting —
KJV From thirty years old and upward even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation,
Notes & Key Terms
Translator Notes
The summary distinguishes two categories of Levitical work: avodat avodah ('service of service' — the ongoing maintenance and worship-support tasks) and avodat massa ('service of carrying' — the transport duties during camp movement). The first is stationary labor; the second is mobile. Together they encompass the full scope of Levitical responsibility.
KJV Even those that were numbered of them, were eight thousand and five hundred and fourscore.
Notes & Key Terms
Translator Notes
The combined Levitical workforce of shemonat alafim vakhamesh me'ot ushemonim (8,580) equals 2,750 + 2,630 + 3,200 — the arithmetic checks perfectly. From the 22,000 total Levite males (3:39), about 39% were service-eligible — a reasonable working-age proportion. These 8,580 men were responsible for dismantling, transporting, and reassembling the entire Tabernacle complex.
At the LORD's command they were registered through Moses — each man assigned to his specific task and transport load. They were counted exactly as the LORD had commanded Moses.
KJV According to the commandment of the LORD they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the LORD commanded Moses.
Notes & Key Terms
Translator Notes
The chapter's closing verse combines the authorization formula (al-pi YHWH — 'at the LORD's command'), the human agent (beyad-Mosheh — 'through Moses'), the individualized assignment (ish ish al-avodato ve'al-massa'o — 'each man to his task and his load'), and the compliance certification (ka'asher tsivah YHWH et-Mosheh — 'as the LORD commanded Moses'). This comprehensive closing seals the entire Levitical census and duty-assignment process as divinely ordered and faithfully executed.