Deuteronomy 10:8

8. At that time] Cp. Deu_9:20, Deu_10:1. If, as we have seen to be most probable, Deu_10:6-7 are a later intrusion and out of place where they stand, that time is not that of the sojourn at Yoṭbathah after Aaron’s death (though the editor who inserted Deu_10:6-7 may have meant to imply this; see the general note to these vv.), but the time at Ḥoreb (Deu_10:1). This conclusion is confirmed (a) by the subsequent Deu_10:10, in which the retrospect still rests on Ḥoreb; (b) by the natural connection between the mention of the making of the Ark and that of the appointment of its bearers; (c) by the fact that another line of tradition, P, assigns to Ḥoreb the consecration of Levites to priestly duties, and also makes this follow the order to build the ark (and sanctuary); and (d) because, although no such setting apart is recorded in JE, these lines of the tradition may also have originally contained it and even hint at it in Exo_32:29, immediately after the account of the zeal of all the sons of Levi in the punishment of the people’s apostasy with the golden calf (see Dillmann on that and on this passage; also Driver’s note on Exo_32:29).

the Lord separated] set apart, with a solemn religious sense, as for Himself; the verb is used when He takes Israel from other peoples, Lev_20:24 (H); or when Moses is directed to separate the Levites from the midst of the children of Israel, Num_16:9 (P), that the Levites may be mine, Num_8:14 (P); or of the separation of the cities of refuge, Deu_4:41, Deu_19:2; Deu_19:7; and even of separating a person to evil, Deu_29:21 (20), and putting aside beasts that are unclean, Lev_20:25.

the tribe of Levi] Unambiguous, leaving no question possible as to whether they are meant in part or whole—a question which would have arisen had the term the Levites (in view of its narrower meaning in P) been used. Cp. Deu_18:1, all the tribe of Levi.

to bear the ark of the covenant of the Lord] D’s name for the Ark; see on Deu_10:2. The O.T. data of the bearing of the Ark are summarily these. In JE, Jos_3:6, the priests bear the Ark; and the priests bear it also at the consecration of Solomon’s Temple, 1Ki_8:3; 1Ki_8:6. Here in D the office is assigned to the whole (see above) tribe of Levi. These terms are combined in Deu_31:9 according to which the Ark is borne by the priests the sons of Levi; cp. the deuteronomic verse, Jos_3:3, the priests the Levites bearing it. But in P, Num_4:1; Num_4:4; Num_4:15, the bearing of the Ark is specially allotted to one clan of Levi, the Kohathites, who are distinguished from the priests—in P, Aaron and his sons—by being forbidden to perform the more sacred priestly functions, Num_4:15; Num_4:17-20. Clearly then P differs from D, in which the whole tribe of Levi is regarded as priests and as such carry the Ark, besides performing the other more sacred functions which now follow.

to stand before the Lord to minister unto him] Both vbs, which are used of a servant’s attitude and duty to his human master (stand before, 1Ki_10:8; minister, Gen_39:4) are also employed (with and without the name of God, and either together or separately), specially to express religious service and in particular the distinctive office and functions of the priests, Deu_17:12 (before Jehovah); Jdg_20:28 (before the Ark), Eze_44:15; 2Ch_29:11. In D these are laid upon the whole tribe of Levi as here, in Deu_18:5; Deu_18:7, God hath chosen him, Levi, out of all thy tribes to stand to minister in the name of Jehovah, him and his sons for ever; and Deu_21:5, the priests the sons of Levi … for them hath Jehovah chosen to minister unto him. P uses the phrase to stand before Jehovah neither of the priests nor of the Levites, but says that the Levites stand before the congregation. The verb to minister (shârçth) P, both of Aaron and his sons, the priests, and of the Levites. Of the priests either absolutely Exo_28:35; Exo_39:26, or within the holy place Exo_28:43, Exo_29:30, Exo_39:1, and in the priests’ office Exo_35:19, Exo_39:41; or of their ministry of the altar, i.e. the sacrifices, Exo_30:20; and only once with regard to God Himself, Exo_28:41, to minister unto me. Of the Levites P never uses to minister to Jehovah; but either to minister alone, Num_3:31; or to the camp, Num_4:9; or in the sanctuary, Num_4:12, cp. Num_1:50; or at the altar (in preparing it for the priests), Num_4:24; or to Aaron, Num_18:2. P and D then differ thus, that while D uses the double phrase, stand before and minister to Jehovah of the whole tribe of Levi, P says that the Levites stand before the congregation, and uses the phrase minister to Jehovah only of the priests, and intends by it the most sacred priestly functions of sacrifice, etc., the Levites’ ministering being confined to less sacred duties in regard to the care of the fabric of the Tabernacle and the Camp and in assisting the priests.

to bless in his name] So Deu_21:5 again of the sons of Levi, the priests. This is another of the distinctive priestly duties (though sometimes discharged by kïngs, 2Sa_6:18; 1Ki_8:14; 1Ki_8:55). It is twice assigned by P to Aaron: Lev_9:22, Num_6:23; and it is included in 1Ch_23:18 among the offices to which Aaron was set apart.

unto this day] Cp. for ever in Deu_18:5.

Our detailed examination of this verse, and other O.T. passages relevant to the subject, makes it clear that in the Book of Deuteronomy all the tribe of Levi or sons of Levi are regarded as priests; and that every son of Levi, or Levite, could perform the distinctive priestly functions; whereas in P all these functions are limited to Aaron and his sons, except the bearing of the Ark, which is assigned to a Levite clan the Kohathites; while Levite has become a technical name for the non-Aaronic members of the tribe, to whom priestly functions were forbidden and who had less sacred duties about the altar and sanctuary. These distinctions are unknown to D: to him Levites and priests are identical terms. It is impossible to suppose that D silently presupposed the distinctions in P. There is not the slightest sign anywhere in his language that this was the case. On the contrary his addition, that the exercise of the priests’ office by all Levites continued to his own day and was for ever proves that he did not know P. And this is confirmed with its consequence, a late date for P, by the evidence of the earlier historical writings and especially by a comparison of Samuel and Kings with Chronicles. See further Chapman in Int. to the Pent. (in this series), pp. 154 ff., and App. vii. 5 and cp. below on Deu_18:1-8.

8, 9. The setting apart of the tribe of Levi to bear the Ark and perform other priestly functions. It is not wholly certain whether this passage belongs to the address itself or is another intrusion; yet with its opening clause (cp. Deu_10:1) the deuteronomic phraseology is resumed, and the appointment of the bearers of the Ark follows naturally upon 1–5, which record the making of the Ark; see further on Deu_10:8. The general question arising from the difference between the data of Deut. (and the pre-deuteronomic writers) and those of P regarding the tribe of Levi and the offices here assigned to the whole tribe, will be more suitably discussed later on.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Deu 10:8 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.

Ver. 8. At that time,] viz., While they were yet at Mount Sinai; for the two former verses are inserted by a parenthesis.

The Lord separated the tribe of Levi.] This setting up of the ministry amongst them is reckoned as a sign of God’s singular love to them. And so it is to us, no doubt, albeit a late pamphleteer {a} makes that sacred and tremendous function of the ministry to be as mere an imposture, as very a mystery of iniquity, as arrant a fruad, as the Papacy itself. Now the Lord rebuke thee, Satan.

To stand before the Lord.] As also the angels do. {Luk 1:19}

{a} The Compassionate Samaritan.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu 10:8. At that time — About that time, that is, when I was come down from the mount, as was said, Deu 10:5. To stand before the Lord — A phrase used concerning the prophets, 1Ki 17:1; 1Ki 18:15, this being the posture of servants, Hence the angels are said to stand, 2Ch 18:18; and Luk 1:19. To bless — The people, by performing those holy ministrations for them, and giving those instructions to them, to and with which God’s blessing was promised; and this they did in God’s name, that is, by command and commission from him. Let it be observed here, that a settled ministry is a great blessing to a people, and a special token of God’s love to them. But they who are blessed with it should take care that it do not become a curse through their abuse or non-improvement of it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

In Deu 10:8, Moses returns to the form of an address again, and refers to the separation of the tribe of Levi for the holy service, as a manifestation of mercy on the part of the Lord towards Israel. The expression "at that time" is not to be understood as relating to the time of Aaron's death in the fortieth year of the march, in which Knobel finds a contradiction to the other books. It refers quite generally, as in Deu 9:20 and Deu 10:1, to the time of which Moses is speaking here, viz., the time when the covenant was restored at Sinai. The appointment of the tribe of Levi for service at the sanctuary took place in connection with the election of Aaron and his sons to the priesthood (Ex 28 and 29), although their call to this service, instead of the first-born of Israel, was not carried out till the numbering and mustering of the people (Num 1:49., Deu 4:17., Deu 8:6.). Moses is speaking here of the election of the whole of the tribe of Levi, including the priests (Aaron and his sons), as is very evident from the account of their service. It is true that the carrying of the ark upon the march through the desert was the business of the (non-priestly) Levites, viz., the Kohathites (Num 4:4.); but on solemn occasions the priests had to carry it (cf. Jos 3:3, Jos 3:6, Jos 3:8; Jos 6:6; Kg1 8:3.). "Standing before the Lord, to serve Him, and to bless in His name," was exclusively the business of the priests (cf. Deu 18:5; Deu 21:5, and Num 6:23.), whereas the Levites were only assistants of the priests in their service (see at Deu 18:7). This tribe therefore received no share and possession with the other tribes, as was already laid down in Num 18:20 with reference to the priests, and in Num 18:24 with regard to all the Levites; to which passages the words "as the Lord thy God promised him" refer. - Lastly, in Deu 10:10, Deu 10:11, Moses sums up the result of his intercession in the words, "And I stood upon the mount as the first days, forty days (a resumption of Deu 9:18 and Deu 9:25); and the Lord hearkened to me this time also (word for word, as in Deu 9:19). "Jehovah would not destroy thee (Israel)." Therefore He commanded Moses to arise to depart before the people, i.e., as leader of the people to command and superintend their removal and march. In form, this command is connected with Exo 34:1; but Moses refers here not only to that word of the Lord with the limitation added there in Exo 34:2, but to the ultimate, full, and unconditional assurance of God, in which the Lord Himself promised to go with His people and bring them to Canaan (Exo 34:14.).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

That is, to offer sacrifice, and to declare the Law to the people.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(8) At that time—i.e., at Sinai, after Moses’ second descent from the mount, not at the time of Aaron’s death. Yet the death of Aaron and the separation of the tribe of Levi are similar events in their way: both alike lose territorial inheritance through bearing the burden of the Law.

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.—A recent critic has said that the writer of Deuteronomy knows no distinction between priests and Levites. (See on this point Deu_11:6.) Rashi’s note on this verse is better: “To bear the ark (He separated)—the Levites; to stand before Jehovah to minister to Him, and to bless in His name—the priests.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

At that time the Lord separated the tribe of Levi,.... Not at the time that Moses came down from the mount with the tables of the law, but some considerable time after, even after the tabernacle was erected; nor at the time that Aaron died, and Eleazar succeeded him, but many years before that; unless there was a fresh separation of them, or a renewal of it when Eleazar became high priest in his father's stead; and so that being mentioned is the reason of its being repeated here:

to bear the ark of the covenant of the Lord; even that into which the law, sometimes called the covenant, was put, and therefore here called the ark of the covenant: when this was carried from place to place, as it was especially in the wilderness, it was the business of the Levites to bear it, particularly the Kohathites; Num 3:31,

to stand before the Lord to minister unto him; that is, to his priests, in the tabernacle, and to keep and guard that:

and to bless in his name unto this day; not to bless the people, which was the work of the priest, but to sing praise in the name of the Lord, to give thanks unto him, and bless and praise him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Time, during the pontificate of Aaron, Numbers iii. 6. (Menochius) --- God had made this appointment at Sinai, (Exodus xxviii. 1,) where he ordered the tabernacle and the priests to be consecrated. Upon the sedition of Core, which probably took place at Jetebata, he confirmed the rights of the Levitical tribe, Numbers xvi. 17, 18. (Calmet) --- Ark. The priests carried it, on more solemn occasions, (Josue iii. 3,) as they also blessed the people. (Menochius) --- Yet the Levites sung the praises of God, in which sense the word is often used, 1 Paralipomenon xxiii. 13. Hence Castalio translates, "to celebrate his name."

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

At that time, about that time, i.e. when I was come down from the mount, as was said Deu 10:5; for these words manifestly look to that verse, the sixth and seventh verses being put in by way of parenthesis, as was said before. Or, if it relate to the words immediately foregoing, this may be meant of a second separation of them upon Aaron’s death; and having mentioned the separation of Eleazar to the office of the high priest in his father’s stead, Deu 10:6, he now repeats it, that the Levites who were his, as they had been his father’s servants, were separated as before, or were confirmed in their office.

To stand before the Lord; a phrase used concerning the prophets, 1Ki 17:1; 18:15, this being the posture of ministers. Hence the angels are said to stand, 2Ch 18:18; Luk 1:19.

To bless in his name; either,

1. Particularly, to pronounce the solemn blessing of God upon the congregation, which was done in God’s name, of which see Lev 9:23; Num 6:23, &c. But that work was peculiar to the priests, not common to all the Levites. Or, more generally, to bless, either,

1. God, i.e. to praise him, which being a considerable part of the Levites’ work, 1Ch 16, it is not probable it would be omitted here, where their office is so particularly described. Or,

2. The people, whom they did bless by performance of those holy ministrations for the people, and giving those instructions to them, to which God’s blessing was promised and usually given; and this they did in God’s name, i.e. by command and commission from him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. At that time — This expression is to be understood, not as referring to the time subsequent to the death of Aaron, but as in the first verse of this chapter and in Deu_9:20, to the time when the covenant was renewed on Sinai. The apostasy of the people when the golden calf was made and worshipped is present to the mind of the speaker. The tribe of Levi, the great lawgiver’s own tribe, showed their fidelity to him. “Then Moses stood in the gate of the camp and said, Who is on the Lord’s side? Let him come unto me. And all the sons of Levi gathered themselves together unto him.” Exo_32:26. The tribe of Levi was set apart for special service connected with worship and sacrifice. It is evident from Num_4:4, and following verses, that the office of carrying the ark on the march devolved on the non-priestly Levites, namely, the Kohathites, but on some special occasions it was borne by the priests. See Jos_3:3; Jos_3:6; Jos_3:8; also Deu_6:6, and 1Ki_8:3. Comp. Deu_31:9, of this book.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 8, 9. Moses, here resuming the form of address, refers to the separation of the tribe of Levi to the holy service.

At that time; the time when the covenant was restored at Sinai, not the time when Aaron died. The appointment of the tribe of Levi for service took place in connection with that of Aaron and his sons to the priesthood. (Num_3:4) The service to which the tribe of Levi was chosen appertained to the tribe as such, including the priests as well as the non-priestly Levites, though parts of it specially belonged to the one class rather than the other. Thus the bearing of the ark was the special duty of non-priestly Levites, the Kohathites (Num_4:4, etc.; 1Ch_15:15) but was also, on peculiarly solemn occasions, discharged by the priests. (Jos_3:6, etc.; Jos_6:6 Jos_8:33 1Ki_8:3, 1Ki_8:6, etc.) To stand before the Lord to minister unto him was the special function of the priests; (Deu_17:12 Deu_21:5 Eze_40:46 Eze_44:15, Eze_44:16) but as the service of the Levites was also a sacred service, they too are said to stand to minister before the Lord (Deu_18:7; 1Ch_15:2 2Ch_23:6 2Ch_29:4, 2Ch_29:5, 2Ch_29:11, 2Ch_29:12) To bless in his name does not mean, as some propose, to invoke the Name of God, or to praise his Name, but to pronounce a benediction or invoke a blessing on the people in his Name (cf. 2Sa_6:18; 1Ch_16:2) This was the special duty of the priests (cf. Num_6:22-27; Deu_21:5; 1Ch_23:13) but might also be done by others (as by David), and in this benediction the Levites might join. (2Ch_25:27)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

At that time - About that time, that is, when I was come down from the mount, as was said, ver. 5. To stand before the Lord - A phrase used concerning the prophets, 1 Kings xvii, 1; xviii, 15, this being the posture of ministers. Hence the angels are said to stand, 2Chr xviii, 18 Luke i, 19. To bless - The people, by performance of those holy ministrations for the people, and giving those instructions to them, to which God's blessing was promised; and this they did in God's name, that is, by command, and commission from him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

The writer gives background information about the tribe of Levi. (See: Background Information)

to stand before Yahweh to serve him

This is an idiom. "to offer the sacrifices that Yahweh requires" (See: Idiom)

in his name

Here "name" refers to authority. AT: "as representatives of Yahweh" (See: Metonymy)

as today

"as they are doing today"

no portion nor inheritance of land

The tribe of Levi did not receive a portion of the promised land when they arrived there. The full meaning of this statement may be made explicit. (See: Assumed Knowledge and Implicit Information)

Yahweh is his inheritance

Yahweh speaks of the special relationship that Aaron and his descendants will have with him as if Yahweh were something that they will inherit. AT: "Yahweh is what they will have" or "Yahweh will allow them to serve him and he will provide for them through that service"

Yahweh your God

Moses speaks to the Israelites as if they were one man, so the word "your" here is singular. (See: Forms of You)

spoke to him

"spoke to the tribe of Levi"

translationWords

Yahweh

tribe

Levi

ark of the covenant

servant

bless

name

inherit

brother

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

בעת ההוא הבדיל ה׳ וגו׳ AT THAT TIME THE LORD SEPARATED [THE TRIBE OF LEVI] — This is to be connected with the former narrative (that which speaks of the tablets of stone, ending at v. 5; vv. 6—8 which contain reference to Aaron’s death being interpolated for the reason given by Rashi);

בעת ההוא AT THAT TIME accordingly means: In the first year of the Exodus from Egypt, when ye sinned by worshipping the golden calf, but the sons of Levi did not thus sin. — at that time God separated them from you. It places this verse in juxtaposition with the retreat to Bene Jaakon to tell you that in this matter also, the sons of Levi did not sin, but stood steadfast in their faith.

לשאת את ארון TO BEAR THE ARK — [This was the function of] the Levites (such as were not כהנים).

‎ לעמד לפני ה׳ לשרתו ולברך בשמו TO STAND BEFORE THE LORD, TO MINISTER UNTO HIM AND TO BLESS IN HIS NAME — This (to bless in His Name) was the function of the priests and refers to the “raising of the hands” (a technical term for reciting the priestly benediction which is done with uplifted hands) (Arakhin 11a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AT THAT TIME THE ETERNAL SEPARATED THE TRIBE OF LEVI. “This refers back to the first subject. At that time, in the first year of your departure from Egypt when you sinned by worshipping the calf and the sons of Levi did not sin, G-d separated them from you.” This is Rashi’s language. And if so, he is stating that from that time the sons of Levi were separated before Him, blessed be He [but only in thought], for He did not separate them in fact until the second year in the second month [after the first census which took place on the first day of the second month, in the second year after they were come out of the land of Egypt]! Or it may be that he is alluding to what he said to them [at the affair of the calf], Consecrate yourselves today to the Eternal, for thereby you dedicate yourselves to the service of priests and Levites.The correct interpretation, it appears to me, is that the expression at that time means that the second [giving of the Tablets] was like the first. For, from the time He said to Moses Hew thee two Tablets of stone, 34:1. He was reconciled with Israel, and Moses was instructed regarding the construction of the Tabernacle. Then He was reconciled also with Aaron, and Moses was commanded, and they shall make holy garments for Aaron thy brother, and his sons — to sanctify him — that he may minister unto Me in the priest’s office, 28:4. The phrase to sanctify him is found there in Verse 3. and He further commanded him concerning the initiation [of the priests]. Therefore he said [here in Verse 6] that Eleazar ministered in the priest’s office in his father’s stead, since their anointing was to them for an everlasting priesthood throughout their generations., 40:15. Moses regarded the separation of the entire tribe [of Levi — priests and Levites] as one matter [therefore he said here, At that time — when the second Tablets were given, even though only the priests were formally separated, it was equivalent to a designation of the entire tribe, with the formal designation of the Levites to come after the first census], for, from that day on it was [resolved] before Him that His tribe be wholly given unto Him to perform the service of the Tabernacle. Or perhaps he is saying that the tribe of Levi was separated at that time for the priests to be [chosen] from them, for they [i.e., the priests] also carried the ark. … Now, according to the interpretation that the verse means that the tribe of Levi was separated to be the source of the priests, rather than as a special tribe in its entirety, the following question arises: The verse indicates that the priests [derived from the tribe of Levi] were to carry the ark, but it is known that the Levites, not the priests, carried the ark (Numbers 7:9). Ramban answers that the priests, too, were permitted to carry the ark. See “The Commandments.” Vol. I, pp. 43-44, for a fuller discussion on this subject. And so it is said, and he [Moses] delivered it [the Torah] unto the priests the sons of Levi; that bore the ark of the covenant of the Eternal, and they [the priests] are the ones who minister to G-d and bless in His Name [as the verse before us concludes]. And the meaning of the expression unto this day [at the end of this verse] is that it refers [back] to Eleazar’s ministering in the priest’s office [in Aaron’s stead — mentioned in Verse 6], as if saying: “then He separated them [the priests] to minister to Him, and it [so] was to this day” [i.e., the time when Moses spoke these words, that Eleazar served as High Priest]. (Verse 8) as referring to the designating of the priests, from the tribe of Levi, to minister in the Tabernacle, why does the verse conclude with the expression, unto this day, since on “this day,” when Moses spoke these words, the whole tribe of Levi was already elevated to its exalted position? But if it refers back to Eleazar’s office as High Priest (mentioned in Verse 6) that it was so “unto this day,” there is of course no difficulty as to why the Levites are not mentioned here.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.