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Bible Dictionaries
Levi
Hastings' Dictionary of the Bible
or LEVI. 1. The third son of Jacob by Leah ( Genesis 29:34 [J [Note: Jahwist.] ]). The genealogical story connects the name with the verb lâwâh , ‘to be joined,’ and P [Note: Priestly Narrative.] ( Numbers 18:2; Numbers 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 (Genesis 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 Genesis 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 Judges 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 Judges 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 (Judges 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 Judges 17:6; Judges 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 Judges 3:1-31; Judges 4:1-24; Judges 5:1-31; Judges 6:1-40; Judges 7:1-25; Judges 8:1-35; Judges 9:1-57; Judges 10:1-18; Judges 11:1-40; Judges 12:1-15; Judges 13:1-25; Judges 14:1-20; Judges 15:1-20; Judges 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 Matthew 3:4 . Two ancestors of Jesus ( Luke 3:24; Luke 3:29 ).
James A. Craig.
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Hastings, James. Entry for 'Levi'. Hastings' Dictionary of the Bible. https://www.studylight.org/dictionaries/eng/hdb/l/levi.html. 1909.
