Levi

Hastings' Dictionary of the Bible

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.

Hawker's Poor Man's Concordance And Dictionary

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 Genesis 49:5-7) 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 division of 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 inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. (Deuteronomy 10:8-9)

The services of the Levites, seem to have been a constant, ministration in the temple. We have the account, Num 3They were subordinate to the priests, and their consecration to their offices was not with so much ceremony, (see Numbers 7:5-7) nevertheless they were all of one tribe, (see 2 Chronicles 29:34) Their provision was noble. (Numbers 35:1-34)

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's name on the children of Israel before his death, he distinguished Levi. (See Deuteronomy 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 shall put 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, Hebrews 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 Exodus 17:1-7) Here Moses and Aaron stemmed the torrent of the people's anger; and it should seem to have 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, (Exodus 32:25-28) The other instance at Meribah, sets forth the frailty both of Moses and Aaron: (see Numbers 20:1-13) 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 Old Testament 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 though the 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 New Testament 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.

Fausset's Bible Dictionary

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" (Genesis 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 (Genesis 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 Genesis 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 (Joshua 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 (Deuteronomy 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 (Exodus 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" (Numbers 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 (Exodus 32:26-29), "slaying every man his brother ... companion ... neighbour ... son," where God's honour was at stake (Matthew 10:37; Matthew 19:29; Luke 14:26), and Phinehas' zeal against the idolaters and fornicators with the Moabite women (Numbers 25:11), gained God's approval and the choice of Levi as the priestly tribe (Deuteronomy 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 (Leviticus 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 (Psalms 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 (Exodus 6:16). (See LEVITES.)

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

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

Smith's Bible Dictionary

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." Genesis 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. Genesis 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. Genesis 49:5-7. See Levites.

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

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

People's Dictionary of the Bible

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. Genesis 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. Genesis 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. Genesis 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. Exodus 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. Exodus 6:16. See Levites. 2. The same as Matthew. Mark 2:14; Luke 5:27. See Matthew 3:1-17; Matthew 4:1-25. Two of our Lord's ancestors. Luke 3:24; Luke 3:29.

Bridgeway Bible Dictionary

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 (Genesis 29:31-34; Genesis 34:25-26; Exodus 32:26-28). Jacob announced that because of his son’s violence, the descendants of Levi would be scattered in Israel (Genesis 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 (Exodus 32:28-29; Numbers 35:2; Numbers 35:8; Deuteronomy 33:8-10; see LEVITE).

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

Morrish Bible Dictionary

1. The third son of Jacob and Leah. Genesis 29:34 . Very little is recorded of Levi: he joined with Simeon in the treacherous and vindictive dealings with Shechem. Genesis 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. Malachi 2:4,6 . It was sovereign grace. For the blessings on Levi's descendants by Moses, see Deuteronomy 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. Mark 2:14; Luke 5:27,29 .

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

American Tract Society Bible Dictionary

1. The third son of Jacob and Leah, born in Mesopotamia; and father of three sons, and of Jochebed the mother of Moses, Genesis 29:34 Exodus 6:16-20 . For his share in the treacherous massacre of the Shechemites, Genesis 34:1-31 , his father at death foreboded evil to his posterity, Genesis 49:5-7; but as they afterwards stood forth on the Lord's side, Moses was charged to bless them, Exodus 32:26-29 Deuteronomy 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 .

2. The apostle Matthew was also called Levi. See Matthew .

Easton's Bible Dictionary

One of the apostles, the son of Alphaeus (Mark 2:14; Luke 5:27,29 ), called also Matthew (Matthew 9:9 ).

Copyright StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography InformationEaston, Matthew George. Entry for 'Levi'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/l/levi.html. 1897.

Holman Bible Dictionary

Genesis 29:34Genesis 34:25-31Genesis 49:5-7Exodus 32:28Luke 3:243:293Mark 2:14Mark 9:9

Hastings' Dictionary of the New Testament

See Tribes, Priest, Aaron.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(Heb. Levi', לֵוי , wreathed [see below], being the same Heb. word also signifying "Levite;" Sept. and N.T. Λευϊ v or Λευεί ), the name of several men.

1. The third son of Jacob by his wife Leah. This, like most other names in the patriarchal history, was connected with the thoughts and feelings that gathered round the child's birth. As derived from לָוָה, to twine, and hence to adhere, it 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 (יַלָּוֶה ) unto me, because I have borne him three sons" (Genesis 29:34). B.C. 1917.

The new-born child was to be a κοινωνίας βεβαιωτής (Josephus, Ant. 1:19, 8), a new link binding the parents to each other more closely than before. The same etymology is recognized, though with a higher significance, in Numbers 18:2 (יַלָּווּ ). One fact only is recorded in which he appears prominent. The sons of Jacob had come from Padan-Aram to Canaan with their father, and were with him "at Shalem, a city of Shechem." Their sister Dinah went out "to see the daughters of the land" (Genesis 34:1), i.e. as the words probably indicate, and as Josephus distinctly states (Ant. 1:21), to be present at one of their great annual gatherings for some festival of nature-worship, analogous to that which we meet with afterwards among the Midianites (Numbers 25:2). The license of the time or the absence of her natural guardians exposed her, though yet in earliest, youth, to lust and outrage. A stain was left, not only on her, but on the honor of her kindred, which, according to the rough justice of the time, nothing but blood could wash out. The duty of extorting that revenge fell, as in the case of Amnon and Tamar (2 Samuel 13:22), and in most other states of society in which polygamy has prevailed (compare, for the customs of modern Arabs, J. D. Michaelis, quoted by Kurtz, Hist. of Old Covenant i, § 82, p. 340), on the brothers rather than the father, just as, in the case of Rebekah, it belonged to the brother to conduct the negotiations for the marriage. We are left to conjecture why Reuben, as the first-born, was not foremost in the work, but the sin of which he was afterwards guilty makes it possible that his zeal for his sister's purity was not so sensitive as theirs. The same explanation may perhaps apply to the non-appearance of Judah in the history. Simeon and Levi, as the next in succession to the first-born, take the task upon themselves. Though not named in the Hebrew text of the O.T. till 34:25, there can be little doubt that they were "the sons of Jacob" who heard from their father the wrong over which he had brooded in silence, and who a planned their revenge accordingly. The Sept. does introduce their names in 2 Samuel 13:14. The history that follows is that of a cowardly and repulsive crime. The two brothers exhibit, in its broadest contrasts, that union of the noble and the base, of characteristics above and below the level of the heathen tribes around them, which marks much of the history of Israel. They have learned to loathe and scorn the impurity in the midst of which they lived, to regard themselves as a peculiar people, to glory in the sign of the covenant. They have learned only too well from Jacob and from Labant the lessons of treachery and falsehood. They lie to the men of Sheclem as the Druses and the Maronites lie to each other in the prosecution of their blood-feuds. For the offense of one man they destroy and plunder a whole city.

They cover their murderous schemes with fair words and professions of friendship. They make the very token of their religion the instrument of their perfidy and revenge. (Josephus [Ant . 1. c.] characteristically glosses over all that connects the attack with the circumcision of the Shechemites, and represents it as made in a time of feasting and rejoicing.) Their father, timid and anxious as ever, utters a feeble lamentation (Blunt, Script. Coincidences, pt. 1, § 8), "Ye have made me a stench among the inhabitants of the land . . . I being few in number, they shall gather themselves against me." With a zeal that, though mixed with baser elements, foreshadows the zeal of Phinehas, they glory in their deed, and meet all remonstrance with the question, "Should he deal with our sister as with a harlot?" Of other facts in the life of Levi, there are none in which he takes, as in this, a prominent and distinct part. He shares in the hatred which his brothers bear to Joseph, and joins in the plots against him (Genesis 37:4). Reuben and Judah interfere severally to prevent the consummation of the crime (Genesis 37:21; Genesis 37:26). Simon appears, as being made afterwards the subject of a sharper discipline than the others, to have been foremost — as his position among the sons of Leah made it likely that he. would be — in this attack on the favored son of Rachel; and it is at least probable that in this, as in their former guilt, Simeon and Levi were brethren. The rivalry of the mothers was perpetuated in the jealousies of their children; and the two who had shown themselves so keenly sensitive when their sister had been wronged, make themselves the instruments and accomplices of the hatred which originated, we are told, with the baser-born sons of the concubines (Genesis 37:2). Then comes for him, as for the others, the discipline of suffering and danger, the special education by which the brother whom they had wronged leads them back to faithfulness and natural affection. The detention of Simeon in Egypt may have been designed at once to be the punishment for the large share which he lead taken in the common crime, and to separate the two brothers who had hitherto been such close companions in evil. The discipline did its work. Those who had been relentless to Joseph became self-sacrificing for Benjamin.

After this we trace Levi as joining in the migration of the tribe that owned Jacob as its patriarch. He, with his three sons, Gershon, Kohath, Merari, went down into Egypt (Genesis 46:11). As one of the four eldest sons we may think of him as among the five (Genesis 47:2) that were specially presented before Pharaoh. (The Jewish tradition [Targ. Pseudojon.] states the five to have been Zebulun, Dan, Naphtali, Gad, and Asher.) Then comes the last scene in which his name appears. When his father's death draws near, and the sons are gathered round him, he hears the old crime brought up again to receive its sentence from the lips that are no longer feeble and hesitating. They, no less than the incestuous first- born, had forfeited the privileges of their birthright. "In their anger they slew men, and in their wantonness they maimed oxen" (marg. reading of the A. V.; Sept. ἐνευροκόπησαν ταῦρον ). Therefore the sentence on those who had been united for evil was, that they were to be "divided in Jacob and scattered in Israel." How that condemnation was at once fulfilled and turned into a benediction, how the zeal of the patriarch reappeared purified and strengthened in his descendants, how the very name came to have a new significance, will be found elsewhere. (See Levite).

The history of Levi has been dealt with here in what seems the only true and natural way of treating it, as a history of an individual person. Of the theory that sees in the sons of Jacob the mythical Eponymi of the tribes that claimed descent from them — which finds in the crimes and chances of their lives the outlines of a national or tribal chronicle — which refuses to recognize that Jacob had twelve sons, and insists that the history of Dinah records an attempt on the part of the Canaanites to enslave and degrade a Hebrew tribe (Ewald, Geschichte, 1:466-496) — of this one may be content to say, as the author says of other hypotheses hardly more extravagant, "Die Wissenschaft verscheucht alle solche Gespenster" (ibid. 1:466). The book of Genesis tells us of the lives of men and women, not of ethnological phantoms. A yet wilder conjecture has been hazarded by another German critic. P. Redslob (Die alttestamentl. Namen, Hamb. 1846, p. 24,25), recognizing the meaning of the name of Levi as given above, finds in it evidence of the existence of a confederacy or synod of the priests that had been connected with the several local worships of Canaan, and who, in the time of Samuel and David, were gathered together, joined, "round the Central Pantheon in Jerusalem." Here, also, we may borrow the terms of our judgment from the language of the writer himself. If there are "abgeschmackten etymologischen Mahrchen" (Redslob, p. 82) connected with the name of Levi, they are hardly those we meet with in the narrative of Genesis. (See Jacob).

2. The father of Matthat and son of Simeon (Maaseiah), of the ancestors of Christ. in the private maternal line between David and Zerubbabel (Luke 3:29). B.C. post 876. Lord Hervey thinks that the name of Levi reappears in his descendant Lebbseus (Geneal. of Christ, p. 132). (See Genealogy Of Jesus Christ).

3. Father of another Matthat and son of Melchi, third preceding Mary, among Christ's ancestors (Luke 3:24). B.C. considerably ante 22.

4. (Λευϊ v ς .) One of the apostles, the son of Alphaeus (Mark 2:14; Luke 5:27; Luke 5:29), elsewhere called MATTHEW (See Matthew) (Matthew 9:9).

Kitto's Popular Cyclopedia of Biblial Literature

Le´vi (a joining), the third son of Jacob and Leah, born in Mesopotamia B.C. 1750 . 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 . 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.