Numbers 3:30

Hebrew (Westminster Leningrad Codex)

English Translation

The prince of the fathers' house of the families of the Kohathites shall be Elizaphan the son of Uzziel.

World English Bible · Public Domain

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אֶלִיצָפָ֖ן

ʼĔlîytsâphân

H469

“Elizaphan”

Noun, Proper

Appears 6× in the Hebrew Bible
First appears at Exodus 6:22

Full BDB Definition

Origin: from H410 and H6845

TWOT: None

Elizaphan or Elzaphan = "my God has protected" - a Kohathite chief in the wilderness - a Zebulunite chief - Uzziel's son, Mishael's brother in time of Moses

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

8: words
8: distinct lemmas
Pentateuch: section

Notable vocabulary

The rarest word here is אֶלִיצָפָ֖ן Elizaphan H469 — appearing just 6 times in the whole Hebrew Bible.

Shared distinctive vocabulary

אֶלִיצָפָ֖ן Elizaphan H469 occurs in 6 verses of the Hebrew Bible. Also found in:

Grammatical profile

8 nouns

Hebrew & Septuagint length

In English translation the verse runs 19 words from the Hebrew and 20 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 8 Hebrew tokens and 12 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Numbers 3:30 Masoretic · Westminster Leningrad Codex

וּנְשִׂ֥יא בֵֽית אָ֖ב לְמִשְׁפְּחֹ֣ת הַקְּהָתִ֑י אֶלִיצָפָ֖ן בֶּן עֻזִּיאֵֽל

The prince of the fathers' house of the families of the Kohathites shall be Elizaphan the son of Uzziel.

World English Bible · Public Domain

Greek LXX Numbers 3:30 Septuagint · lemma form

καί ὁ ἄρχων οἶκος πατριά ὁ δῆμος ὁ κααθ ελισαφαν υἱός οζιηλ

And the chief of the house of the families of the divisions of Caath, was Elisaphan the son of Oziel.

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Onkelos Torah (Genesis–Deuteronomy)

וְרַב בֵּית אַבָּא לְזַרְעֲיַת קְהָת אֱלִיצָפָן בַּר עֻזִיאֵל

(no public-domain English translation for this verse)

Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)

וְרַב בֵּית אַבָּא דַהֲוָה מִתְמַנֵי עַל גְנִיסַת קְהָת אֱלִיצָפָן בַּר עֻזִיאֵל

the Rab shall be Elizaphan bar Uzziel,

Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Numbers 3:30 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

John Gill's Exposition

And their charge shall be the ark,.... That is, when the tabernacle was taken down, and carried from place to place, this, and the following things, were committed to their care and custody, the ark with the mercy seat, and all appertaining thereunto, which were in the holy of holies:

and the table, and the candlestick, and the altars; the table of shewbread, and the candlestick of pure gold, with its lamps, and the altar of incense, all which stood in the holy place, and the altar of burnt offering, which was in the court, for both altars were their charge:

and the vessels of the sanctuary wherewith they minister; all the vessels which belonged to the above things; for the table, candlestick, and altars, all had vessels appertaining to them:

and the hanging; that is, the vail, as Jarchi interprets it, which divided between the, holy and the most holy place; all the other hangings for the court, and the door of it, and for the door of the tabernacle, were the charge of the Gershonites, Num 3:25,

and all the service thereof; what belonged to the things in this part of the tabernacle.

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

Whedon's Commentary on the Bible

Daniel D. Whedon

30. Elizaphan was of the youngest family of the Kohathites. Three other families outranked his in seniority. The ill-will awakened by this promotion of Elizaphan to the headship may have caused the rebellion of Korah, one of the older families.

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

The Pulpit Commentary

Elizaphan the son of Uzziel of the youngest branch. This may have aroused the jealousy of Korah, who represented an elder branch.

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

unfoldingWord translationNotes

Door43 World Missions Community

General Information:

These verses give us information about the clans that descended from Kohath. (See: How to Translate Names)

the holy things that are used in their service

This can be stated in active form. AT: "the holy things which the priests use for service" (See: Active or Passive)

translationWords

ark of the covenant

lampstand

Eleazar

Aaron

priest

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

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Numbers, in the Pentateuch, opens this verse with 8 words (8 distinct Hebrew lemmas). Its most distinctive word is ʼĔlîytsâphân (“Elizaphan”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

What does “Elizaphan” (ʼĔlîytsâphân) contribute to the verse as a whole?
Exodus 6:22 shares the word «Elizaphan» with this verse. How do the two illuminate each other?
These translations render this verse differently. What is at stake in choosing one wording over another?
Reading how John Gill's Exposition and Whedon's Commentary on the Bible read this verse, where do the two commentators agree and where do they part?

Things to notice

This verse counts 8 Hebrew ↔ 12 Greek words.
These translations choose different wording for 10 words in this verse.
8 distinct Hebrew lemmas span 8 words in this verse.