Text -- 1 Chronicles 23:8 (NET)

23:8 The sons of Ladan: Jehiel the oldest, Zetham, and Joel– three in all.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 1Ch 23:7-11

They had nine fathers' houses, six descended from Laadan, and three from Shimei.

TSK: 1Ch 23:8

Jehiel : 1Ch 15:18, 1Ch 15:20, 1Ch 15:21

Joel : 1Ch 6:33, 1Ch 6:34, 1Ch 15:7, 1Ch 15:11, 1Ch 15:17

Commentary -- Word/Phrase Notes (per Verse)

Poole: 1Ch 23:8

The sons of Laadan i.e. his posterity; and so in the following verses; for these could not be their immediate sons.

Haydock: 1Ch 23:8

Chief, head of the rest; (Haydock) or all these three were chiefs, (Junius) no less than the sons of Semei, ver. 9.

Gill: 1Ch 23:8

The sons of Laadan; the chief was Jehiah, and Zetham, and Joel. Not his immediate sons, but some that descended from him.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 23:1-32

1 David in his old age makes Solomon king.

2 The number and distribution of the Levites.

7 The families of the Gershonites.

12 The sons of Kohath.

21 The sons of Merari.

24 The office of the Levites.

MHCC: 1Ch 23:1-23

David, having given charge concerning the building of the temple, settles the method of the temple service, and orders the officers of it. When those of the same family were employed together, it would engage them to love and assist one another.

Matthew Henry: 1Ch 23:1-23

Here we have, I. The crown entailed, according to the divine appointment, 1Ch 23:1. David made Solomon king, not to reign with him, or reign under him, but only to reign after him. This he did, 1. When he was old and full of days. He was but seventy years old when he died, and yet he was full of days, satur dierum - satisfied with living in this world. When he found himself going off, he made provision for the welfare of the kingdom after his decease, and pleased himself with the hopeful prospect of a happy settlement both in church and state. 2. He did it in parliament, in a solemn assembly of all the princes of Israel, which made Adonijah's attempt to break in upon Solomon's title and set it aside, notwithstanding this public recognition and establishment of it, the more impudent, impious, and ridiculous. Note, The settling or securing of the crown in the interests of the temple is a great blessing to the people and a great satisfaction to those who are themselves leaving the world.

II. The Levites numbered, according to the rule in Moses's time, from thirty years old to fifty, Num 4:2, Num 4:3. Their number in Moses's time. by this rule, was 8580 (Num 4:47, Num 4:48), but now it had increased above four-fold, much more in proportion than the rest of the tribes; for the serviceable men of Levi's tribe were now 38,000, unless we suppose that here those were reckoned who were above fifty, which was not the case there. Joab had not numbered the Levites (1Ch 21:6), but David now did, not in pride, but for a good purpose, and then he needed not fear wrath for it.

III. The Levites distributed to their respective posts (1Ch 23:4, 1Ch 23:5), that every hand might be employed (for, of all men, an idle Levite makes the worst figure), and that every part of the work might be carefully done. Now it was for the honour of God that so great a number of servants attended his house and the business of it. Much of the state of great men consists in the greatness of their retinue. When God kept house in Israel see what a great household he had, and all well fed and well taught. But what were these to the attendants of his throne above, and the innumerable company of angels? It was the happiness of Israel that they had among them such a considerable body of men who were obliged by their office to promote and keep up religion among them. If the worship of God go to decay in Israel, let it not be said that it was for want of due provision for the support of it, but that those who should have done it were careless and false. The work assigned the Levites was four-fold: - 1. Some, and indeed far the greater number, were to set forward the work of the house of the Lord: 24,000, almost two-thirds, were appointed for this service, to attend the priests in killing the sacrifices, flaying them, washing them, cutting them up, burning them, to have the meat-offerings and drink-offerings ready, to carry out dirt, and keep all the vessels and utensils of the temple clean, and every thing in its place, that the service might be performed both with expedition and with exactness. These served 1000 a-week, and so went round in twenty-four courses. Perhaps while the temple was in building some of these were employed to set forward that work, to assist the builders, at least to quicken them, and keep good order among them, and the decorum which became temple-work. 2. Others were officers and judges, not in the affairs of the temple, and in the controversies that arose there (for there, we may suppose, the priests presided), but in the country. They were magistrates, to give the laws of God in charge, to resolves difficulties, and to determine controversies that arose upon them. Of these there were 6000, in the several parts of the kingdom, that assisted the princes and elders of every tribe in the administration of justice. 3. Others were porters, to guard all the avenues of the house of God, to examine those that desired entrance, and to resist those that would force an entrance. These were the life-guards of the temple, and probably were armed accordingly. 4. Others were singers and players on instruments, whose business it was to keep up that part of the service; this was a new-erected office.

IV. The Levites mustered, and disposed of into their respective families and kindreds, that an account of them might the better be kept, and those that neglected their duty might be the more easily discovered, by calling over the roll, and obliging them to answer to their names, which each family might do for itself. When those of the same family were employed together it would engage them to love and assist one another. When Christ sent forth his disciples two and two he put together those that were brethren. Two families were here joined in one (1Ch 23:11) because they had not many sons. Those that are weak and little, separately, may be put together and appear considerable. That which is most observable in this account of the families of the Levites is that the posterity of Moses (that great man) stood upon the level with common Levites, and had no dignities or privileges at all peculiar to them; whilst the posterity of Aaron were advanced to the priest's office, to sanctify the most holy things, 1Ch 23:13. It is said indeed of the grandson of Moses, Rehabiah, that his sons were highly multiplied, 1Ch 23:17, margin. When God proposed to him that, if he would let fall his intercession for Israel, he would make of him a great nation, he generously refused it, in recompence for which his family is here greatly increased, and makes up in number what it wants in figure, in the tribe of Levi. Now, 1. The levelling of Moses' family with the rest is an evidence of his self-denial. Such an interest had he both with God and man that if he had aimed to raise his own family, to dignify and enrich that, he might easily have done so; but he was no self-seeking man, as appears from his leaving to his children no marks of distinction, which was a sign that he had the spirit of God and not the spirit of the world. 2. The elevation of Aaron's family above the rest was a recompence for his self-denial. When Moses (his younger brother) was made a god to Pharaoh, and he only his prophet or spokesman, to observe his orders and do as he was bidden, Aaron never disputed it, nor insisted upon his seniority, but readily took the inferior post God put him in, submitted to Moses, and, upon occasion, called him his lord; and because he thus submitted himself, in his own person, to his junior, in compliance with the will of God, God highly exalted his family, even above that of Moses himself. Those that are content to stoop are in the fairest way to rise. Before honour is humility.

Keil-Delitzsch: 1Ch 23:6-23

The fathers'-houses of the Levites. - 1Ch 23:6. "And David divided them into courses according to the sons of Levi, Gershon, Kohath, and Merari;"see on 1Ch 6:1. The form ויּחלקם which recurs in 1Ch 24:3 with the same pointing, is in more accurate MSS in that place pointed ויּחלקם . There are also found in MSS and editions ויחלּקם , and the rare form of the Kal ויּחלקם (for ויּחלקם ); cf. J. H. Mich. Notae crit. This last pronunciation is attested for, 1Ch 24:3, by D. Kimchi, who expressly remarks that the regular form ויּחלקם corresponds to it; cf. Norzi on this passage. Gesen. (in Thes. p. 483) and Ew. (§83, c ) regard ויּחלקם as a variety of the Piel ( ויחלּקם ), to which, however, Berth. rightly remarks that it would be worth a thought only if the punctuation ויחלקם were confirmed by good MSS, which is not the case, though we find the Piel in the Chronicle in 1Ch 15:3, and then with the signification to distribute. Berth. therefore holds - and certainly this is the more correct opinion - that the form ויּחלקם , attested by Kimchi for 1Ch 24:3, was the original reading in our verse also, and considers it a rare form of the impf. Kal derived from ויּחלקם (cf. 1Ch 24:4-5), by Kamets coming into the pretonic syllable, after the analogy of יּשׁחטוּם for ישׁחטוּם , 2Ki 10:14, and by the passing of an ă (Pathach) into ĕ (Seghol) before the Kamets, according to well-known euphonic rules. מחלקות is a second accusative: "in divisions."The tribe of Levi had been divided from ancient times into the three great families of Gershonites, Kohathites, and Merarites, corresponding to the three sons of Levi; cf. 1 Chron 6:1-53; 28:32. - From 1Ch 23:7 onwards we have an enumeration of the fathers'-houses into which these three families were divided: 1Ch 23:7-11, the fathers'-houses of the Gershonites; 1Ch 23:12-20, those of the Kohathites; and 1Ch 23:21-23, those of the Merarites. Berth., on the other hand, thinks that in these verses only the fathers'-houses of those Levites who performed the service of the house of Jahve, i.e., the 24,000 in 1Ch 23:4, and not the divisions of all the Levites, are enumerated. But this opinion is incorrect, and certainly is not proved to be true by the circumstance that the singers, porters, and the scribes and judges, are only spoken of afterwards; nor by the remark that, in great part, the names here enumerated appear again in the sections 1Ch 24:20-31 and 1Ch 26:20-28, while in the enumeration of the twenty-four classes of musicians (1 Chron 25), of the doorkeepers (26:1-19), and of the scribes and judges (1Ch 26:29-32), quite other names are met with. The recurrence of many of the names here enumerated in the sections 1Ch 24:20-31 and 1Ch 26:20-28 is easily explained by the fact that these sections treat of the divisions of the Levites, according to the service they performed, and of course many heads of fathers'-houses must again be named. The occurrence of quite other names in the lists of musicians and doorkeepers, again, is simply the result of the fact that only single branches of fathers'-houses, not whole fathers'-houses, were appointed musicians and doorkeepers. Finally, Bertheau's statement, that in the catalogue of the scribes and judges quite other names occur than those in our verses, is based upon an oversight; cf. 1Ch 26:31 with 1Ch 23:19.

1Ch 23:7-11

The fathers'-houses of the Gershonites . - According to the natural development of the people of Israel, the twelve sons of Jacob founded the twelve tribes of Israel; his grandsons, or the sons of the twelve patriarchs, founded the families ( משׁפּחות ); and their sons, i.e., the great-grandsons of Jacob, founded the fathers'-houses ( בּית־אבות ). But this natural division or ramification of the people into tribes, families, and fathers'-houses (groups of related households), was not consistently carried out. Even the formation of the tribes suffered a modification, when the two sons of Joseph, Ephraim and Manasseh, who were born before Jacob's arrival in Egypt, were adopted by him as his sons, and so made founders of tribes (Gen 48:5). The formation of the families and fathers'-houses was also interfered with, partly by the descendants of many grandsons or great-grandsons of Jacob not being numerous enough to form independent families and fathers'-houses, and partly by individual fathers'-houses (or groups of related households) having so much decreased that they could no longer form independent groups, and so were attached to other fathers'-houses, or by families which had originally formed a בּית־אב becoming so numerous as to be divided into several fathers'-houses. In the tribe of Levi there came into operation this special cause, that Aaron and his sons were chosen to be priests, and so his family was raised above the other Levites. From these causes, in the use of the words משׁפּחה and בּית־אב many fluctuations occur; cf. my bibl. Archäol . ii. §140. Among the Levites, the fathers'-houses were founded not by the grandsons, but by the great-grandsons of the patriarch.

1Ch 23:7-8

"Of the Gershonites, Laadan and Shimei,"i.e., these were heads of groups of related families, since, according to 1Ch 23:9, their sons and descendants formed six fathers'-houses. The sons of Gershon, from whom all branches of the family of Gershon come, are called in 1Ch 6:2, as in Exo 6:17 and Num 13:18, Libni and Shimei; while in our verse, on the contrary, we find only the second name Shimei, whose sons are enumerated in 1Ch 23:10, 1Ch 23:11; and instead of Libni we have the name Laadan, which recurs in 1Ch 26:21. Laadan seemingly cannot be regarded as a surname of Libni; for not only are the sons of Shimei named along with the sons of Laadan in 1Ch 23:8 and 1Ch 23:9 as heads of the fathers'-houses of Laadan, without any hint being given of the genealogical connection of this Shimei with Laadan, but mainly because of לגּרשׁנּי in 1Ch 23:7. In the case of Kohath and Merari, the enumeration of the fathers'-houses descended from them is introduced by the mention of their sons, קהת בני and מררי בני (1Ch 23:12, 1Ch 23:21), while in the case of Gershon it is not so; - in his case, instead of גרשׁון בני , we find the Gentilic designation גּרשׁנּי , to point out that Laadan and Shimei are not named as being sons of Gershon, but as founders of the two chief lines of Gershonites, of which only the second was named after Gershon's son Shimei, while the second derived their name from Laadan, whose family was divided in David's time into two branches, the sons of Laadan and the sons of Shimei, the latter a descendant of Libni, not elsewhere mentioned. That the Shimei of 1Ch 23:9 is not the same person as Shimei the son of Gershon mentioned in 1Ch 23:7, is manifest from the fact that the sons of the latter are enumerated only in 1Ch 23:10. Each of these two lines numbered at that time three fathers'-houses, the heads of which are named in 1Ch 23:8 and 1Ch 23:9. הראשׁ in 1Ch 23:8 belongs to יחיאל : "the sons of Laadan were: the head (also the first; cf. 1Ch 23:11, 1Ch 23:16) Jehiel, Zetham, and Joel, three."

1Ch 23:9-11

The sons of Shimei: Shelomoth or Shelomith (both forms are found in 26:35 of another Shelomith), Haziel, and Haran, three. These (three and three) are the heads of the fathers'-houses of Laadan. - In 1Ch 23:10 and 1Ch 23:11 there follow the fathers'-houses of the Shimei mentioned in 1Ch 23:7 along with Laadan: they are likewise three, derived from the four sons of Shimei, Jahath, Zina, Jeush, and Beriah; for the last two, as they had not many sons, were included in one father's-house, one פּקדּה , i.e., one official class (1Ch 24:3; 2Ch 17:14). The Gershonites at that time, therefore, numbered nine father's-houses-six named after Laadan, and three after Shimei.

1Ch 23:12-13

The fathers'-houses of the Kohathites . - The four sons of Kohath who are named in 1Ch 23:12, as in 1Ch 6:2; 1Ch 6:18, and Exo 6:18, founded the four families of Kohath, Num 3:27. From Amram came Aaron and Moses; see on Exo 6:20. Of these, Aaron with his sons was set apart "to sanctify him to be a most holy one; he and his sons for ever to offer incense before Jahve, to serve Him, and to bless in His name for ever." קדשׁ ק להקדּישׁו signifies neither, ut ministraret in sancto sanctorum (Vulg., Syr.), nor, ut res sanctissimas, sacrificia, vasa sacra etc. consecrarent (Cler.). Against this interpretation we adduce not only the objection advanced by Hgstb. Christol . iii. p. 119, trans., that the office assigned by it to the Levites is far too subordinate to be mentioned here in the first place, but also the circumstance that the suffix in הקדּישׁו , after the analogy of שׁרתו , must denote the object of the sanctifying; and this view is confirmed by the subject, who offers incense and blesses, not being expressed with להקטיר and לברך . The Vulgate translation cannot be accepted, for קדשׁים קדשׁ cannot be the ablative, and the most holy place in the temple is always called הקּדשׁים קדשׁ with the article. קדשׁים קדשׁ , without the article, is only used of the most holy things, e.g., of the vessels connected with the worship, the sacrificial gifts, and other things which no lay person might touch or appropriate. See on Exo 30:10; Lev 2:3, and Dan 9:24. Here it is committed to Aaron, who, by being chosen for the priest's service and anointed to the office, was made a most holy person, to discharge along with his sons all the priestly functions in the sanctuary. Specimens of such functions are then adduced: יי לפני הקטיר , the offering of the sacrifice of incense upon the altar of the inner sanctuary, as in 2Ch 2:3, 2Ch 2:5; Exo 30:7.; לשׁרתו , "to serve Him,"Jahve, - a general expression, including all the other services in the sanctuary, which were reserved for the priests; and בּשׁמו לברך , to bless in His name, i.e., to pronounce the blessing in the name of the Lord over the people, according to the command in Num 6:23, cf. 1Ch 16:2; Deu 21:5; not "to bless His name"(Ges., Berth.). To call upon or praise the name of God is שׁמו בּרך , Psa 96:2; Psa 100:4; and the assertion that בשׁם בּרך is a somewhat later phrase formed on the model of בשׁם קרא , for "to call upon God"(Ges. in Lex. sub voce בלך ), is quite groundless. Our phrase occurs as early as in Deu 10:8 and Deu 21:5; and the latter passage in connection with לשׁרתו of the priests; in the former, of the tribe of Levi, but so used that it can refer only to the priests, not to the Levites also.

1Ch 23:14

"But as to Moses the man of God"(cf. Deu 33:1), "his sons were called after the tribe of Levi,"i.e., were reckoned in the ranks of the Levites, not of the priests. On על נקרא , cf. Gen 48:6; Ezr 2:61; Neh 7:63.

1Ch 23:15-17

Each of his two sons Gershon and Eliezer (see Exo 2:22 and Exo 18:3.) founded a father's-house; Gershon through his son Shebuel ( שׁבוּאל , in 1Ch 24:20 שׁוּבאל ), Eliezer through Rehabiah. The plurals בני ג , בני א are used, although in both cases only one son, he who was head ( הראשׁ ) of the father's-house, is mentioned, either because they had other sons, or those named had in their turn sons, who together formed a father's-house. From the remark in 1Ch 23:17, that Eliezer had no other sons than Rehabiah, while Rehabiah had very many, we may conclude that Gershon had other sons besides Shebuel, who are not mentioned because their descendants were numbered with Shebuel's father's-house.

1Ch 23:18

Only one son of Jizhar, the brother of Amram, is mentioned, Shelomith as head, after whom the Jizharite father's-house is named.

1Ch 23:19-20

Amram's next brother Hebron had four sons, and the youngest brother Uzziel two, who founded fathers'-houses; so that, besides the priests, nine Levitical fathers'-houses are descended from Kohath, and their chiefs who served in the sanctuary are enumerated in 1Ch 24:20-25.

1Ch 23:21-22

The fathers'-houses of the Merarites . - 1Ch 23:21. As in 1Ch 6:19; Exo 6:19, and Num 3:33, two sons of Merari are mentioned-Mahli and Mushi-who founded the two families of Merari which existed in the time of Moses. Mahli had two sons, Eleazar and Kish; the first of whom, however, left behind him at his death only daughters, who were married to the sons of Kish ( אחיהם , i.e., their cousins), according to the law as to daughters who were heiresses (Num 26:6-9). The descendants of Mahli, therefore, were comprehended in the one father's-house of Kish, whose head at that time (1Ch 24:29) was Jerahmeel.

1Ch 23:23

Of the sons of Mushi, three founded fathers'-houses, so that the Merarites formed only four fathers'-houses in all. If we compare the enumeration of the Merarites in 1Ch 24:26-30, we find there in 1Ch 24:30 Eleazar and Kish called sons of Mahli, with the remark that Eleazar had no sons. In 1Ch 24:26, however, of the same passage we read, "sons of Merari (were) Mahli and Mushi, sons of Jaaziah his son;"and 1Ch 24:27, "sons of Merari by Jaaziah his son; and Shoham, and Zaccur, and Ibri."From this Bertheau concludes that Merari had really three sons, and that the name of the third has been dropped out of 1 Chron 23; but in this he is incorrect, for 1Ch 23:26 and 1Ch 23:27 of the 24th chapter are at once, from their whole character, recognisable as arbitrary interpolations. Not only is it strange that בּנו יעזיּהוּ בּני should follow the before-mentioned sons of Merari in this unconnected way ( Vav being omitted before בּני ), but the form of the expression also is peculiar. If יעזיּהוּ be a third son of Merari, or the founder of a third family of Merarites, coordinate with the families of Mahli and Mushi, as we must conclude from the additional word בּנו , we should expect, after the preceding, simply the name with the conjunction, i.e., ויעזיּהוּ . The יעזיּהוּ בּני is all the more surprising that the names of the sons of Jaaziah follow in 1Ch 24:27, and there the name of the first son שׁהם is introduced by the Vav copulative. This misled the older commentators, so that they took בּנו for a proper name. The repetition of מררי בּני , too, at the beginning of the second verse is strange, and without parallel in the preceding enumeration of the fathers'-houses founded by Amram's sons (1Ch 24:20-25). We must, then, as the result of all this, since the Pentateuch knows only two descendants of Merari who founded families of fathers'-houses,

(Note: Bertheau, on the contrary, proceeding on the hypothesis that we may presume the list of Merari's descendants which is given in our verses to have been originally in perfect agreement with that in 1Ch 24:26-31, would emend our text according to 1Ch 23:21, for it cannot be doubted that in our passage also Jaaziah and his three sons were named. But since elsewhere only the two sons Mahli and Mushi occur, one can easily see why the third son Jaaziah came to be omitted from our passage, while we cannot conceive any motive which would account for the later and arbitrary interpolation of the names in 1Ch 24:26. This argumentation is weak to a degree, since it quite overlooks the main difficulty connected with this hypothesis. Had we no further accounts of the descendants of Merari than those in the two passages of the Chronicle (1Ch 23:11. and 1Ch 24:26-29), it would be natural to suppose that in 1Ch 23:21. the additional names which we find in 1 Chron 24 had been dropped out. But in the genealogical lists in the Pentateuch also (Exo 6:19 and Num 3:33), only two sons of Merari are named; and according to them, the Merarites, when Moses'census of the Levites was taken, formed only two families. Had Merari had yet a third son besides the two- Mahli and Mushi, who alone were known in the time of Moses- who left descendants, forming three fathers'-houses in David's time, the omission of this third son in the family register in the Pentateuch would be quite incomprehensible. Or are we to suppose that in Exo 6:19 also the name Jaaziah had been dropped out, and that in consequence of that the family descended from him has been omitted from Num 3:33? Supported by the Pentateuch, the text of our verses is presumably entire, and this presumption of its integrity is confirmed by the character of the additions in 24:26, 27, as above exhibited.)

regard the additions in 1Ch 24:26-27 as later glosses, although we are not in a position to explain the origin or the meaning of the interpolation. This inability arises from the fact that, of the names Jaaziah, Shoham, Zaccur, and Ibri, only Zaccur again occurs among the Asaphites (1Ch 25:2), and elsewhere of other persons, while the others are nowhere else to be met with. The three families of Levi numbered therefore 9 + 9 + 4 = 22 fathers'-houses, exclusive of the priests.

Constable: 1Ch 10:1--29:30

II. THE REIGN OF DAVID chs. 10--29

In all of Chronicles the writer assumed his readers' acquaintance with the other Old Testament historical books. This is especially true regarding what Samuel and Kings contain.

"The reigns of Saul, David and Solomon over a united Israel are central to the concerns of the Chronicler, about half his narrative material being devoted to these three kings alone. Nearly all the many themes of his work are developed here, and it is in their light that the subsequent history of the people is assessed."³⁶

Constable: 1Ch 17:1--29:30

E. God's Covenant Promises to David chs. 17-29

The dominating theme in 1 Chronicles is the Davidic Covenant, the receiving of which was the most important event in David's life. God promised to give him an eternal kingdom, and He formalized that promise by making a covenant with him. The writer repeated three times that David's descendants would be God's instruments for bringing salvation to the nations.

The Chronicler referred to the Davidic Covenant seven times in his book (1 Chron. 17:11-14; 22:8-13; 28:6-7; 2 Chron. 6:8-9, 16; 7:17-18; 13:5; 21:7). Many students of Chronicles have regarded the Davidic Covenant as the heart of these books because it established David's kingly line with promises that relate to the temple and the priesthood. The temple and the priesthood are two major themes of these books. God brought them under Davidic rule forever, as the Chronicler revealed.

Another unifying theme is the steps taken toward the building of the temple.

"These include identification of the builder (ch. 17), the necessary political conditions (18-20), site (21), materials and plans (22, 28-29), and the personnel (the primary layer in 23-27)."⁵⁶

Constable: 1Ch 22:1--27:34

2. The second account of God's promises to David chs. 22-27

In this section of chapters we have David's preparations for the fulfillment of those aspects of the covenant that extended beyond his reign. We can see David's belief that God would fulfill the rest of His promises in the ways he prepared for their fulfillment. He prepared in two ways: by gathering materials for the construction of the temple (ch. 22), and by appointing the officials who would guide Israel after his death (chs. 23-27).

David concerned himself with what God had promised. In this he was a godly example to the restoration Jews, and he is to us. He wanted to see God's kingdom come, namely, the kingdom that God had promised (cf. Matt. 6:10). The focus of the promise was the house for God that Solomon would build. David did all he could to pave the way for its coming into reality (cf. Ps. 69:9; John 2:17). The postexilic remnant demonstrated little zeal to rebuild the temple or to reestablish God's kingdom on earth (Hag. 1:2). The Book of Chronicles was one instrument God used to stir them up to action (cf. Hag. 2:20-23).

Constable: 1Ch 23:1--26:32

Preparations for temple service chs. 23-26

Verses 1 and 2 of chapter 23 provide an outline for what follows in chapters 23-27 but in reverse order. After David appointed Solomon as his coregent in 973 B.C., he began the preparations the writer described here.

David adapted the service of the Levites, who assisted the priests, to the new temple ritual. This form of worship was a combination of tabernacle and divinely approved revised worship (Num. 3; 23:3-32). The Chronicler gave the names of the family heads in Levi's tribe first (vv. 3-24). Then he explained the duties that David prescribed for them (vv. 25-32). In all this David was careful to abide within the guidelines of the Mosaic Law and other instructions he had received from the Lord (cf. 28:19). Previously the Levites had served mainly by carrying the tabernacle and its furnishings from place to place (Num. 2-4). Now their duty was to maintain the temple and its worship with the exception of matters reserved for the priests (vv. 28-32).

"To entitle this section the organization of the Levites' is to make it sound like bureaucratic regimentation. It is rather to be seen as a scaffolding for that house, a structure to enable God's people to function as they ought."⁷⁴

The high priest supervised the priests in their temple service (23:28; 24:1-19). Priests were descendants of Aaron and constituted only one branch of the Levitical family (Num. 18:7). The priests continued to offer sacrifices and offerings on the brazen and incense (golden) altars (Num. 18:1-7). David organized the priests into 24 groups each of which served for one week at a time (2 Chron. 23:8). Zadok and Ahimelech served as high priests. Ahimelech, a descendant of Eli, served at the Jerusalem tent David had erected for the ark until Zadok replaced him. Zadok originally oversaw the sanctuary at Gibeon until David brought him into Jerusalem to take Ahimelech's place. Abiathar, Ahimelech's son, revolted against Solomon, and from then on Zadok served as high priest alone.

The writer also recorded the order of Levitical service (24:20-31). The casting of lots determined this order. Every detail of temple service was important to David. This shows his heart for God and how he lived in the present with the future God had promised clearly in view. David lowered the age required for Levitical service from 30 to 20. He may have done this because there was a need for many more Levites under the new system of worship (vv. 24, 27; cf. v. 3).⁷⁵

David also organized some of the Levitical families as temple musicians. Asaph was a Gershonite (6:39-43), Heman a Kohathite (6:33), and Jeduthun (Ethan) a Merarite (6:44-47). They were responsible for singing praises to God and leading the people in doing the same. This is what "prophesying" included (25:1). The re-establishment of temple worship was important in postexilic Israel, and music played a large part in it. Consequently David's organization would have been of great interest then.

The organization of a temple choir is surprising since the Chronicler elsewhere presented Israel's worship as done in compliance with the Mosaic Law, which made no provision for a choir. However the prophets Nathan and Gad had authorized this choir (2 Chron. 29:25). Furthermore this choir was in harmony with other legislation in the Law directing praise of the Lord (cf. Num. 10:10; Deut. 10:8; 18:5). Also the general scriptural admonition to rejoice in God's presence encouraged creative expressions of worship in harmony with God's Word.⁷⁶

David also organized the officers of the Levites as gatekeepers (26:1-19), treasury guards (26:20-28), and leaders in external affairs (26:29-32). The gatekeepers were the temple guards (cf. 26:7-8).⁷⁷ David even specified the number of guards at each temple gate (26:17-18). There were 24 guard stations manned 24 hours a day. In view of the wealth in and on the temple, security needed to be tight (cf. 26:27-28).

"In the capitals of the Asiatic kingdoms of antiquity, enormous quantities of precious metals were accumulated."⁷⁸

Guzik: 1Ch 23:1-32

1 Chronicles 23 - New Duties for the Levites

A. The groupings of the Levites.

1. (1-2) David passes the kingdom to Solomon.

So when David was old and full of days, he made his son Solomon king over Israel. And he gathered together all the leaders of Israel, with the priests and the Levites.

a. When David was old and full of days, he made his son Solomon king over Israel: David had other sons who might also claim the throne of Israel after his death (especially Adonijah). 1 Kings 1:31-40 describes in greater detail how David made sure that Solomon and not Adonijah took the throne after his death.

i. "Not that he did resign the kingdom to him, but that he declared his mind concerning his succession into the throne after his death." (Poole)

b. He gathered together all the leaders of Israel: David gathered these for the purpose of organizing them to help Solomon with the work of building the temple and administering the affairs of the kingdom.

2. (3-6) The number and the main groupings of the Levites.

Now the Levites were numbered from the age of thirty years and above; and the number of individual males was thirty-eight thousand. Of these, twenty-four thousand were to look after the work of the house of the LORD, six thousand were officers and judges, four thousand were gatekeepers, and four thousand praised the LORD with musical instruments, "which I made," said David, "for giving praise." Also David separated them into divisions among the sons of Levi: Gershon, Kohath, and Merari.

a. The Levites were numbered for the age of thirty years and above: This was based on the ancient command found in Numbers 4:1-3, indicating that a Levite's service began at 30 years of age.

b. The number of individuals was thirty-eight thousand: These 38,000 qualified Levites were divided into different duties.

i. To look after the work of the house of the LORD: The temple was a busy place constantly flowing with worshippers, sacrifice, and service unto God. It took many skilled people to take care of all the practical matters behind this activity.

ii. Officers and judges: The Levites were also the civil servants for the Kingdom of Israel. Governmental records, decisions, and administration were all in the hands of the Levites.

iii. Gatekeepers: These had the responsibility for security, both in a practical and spiritual sense. They made sure that only those who were ready to serve and worship God could come to the temple and its associated building.

iv. Four thousand praised the LORD: These Levites had the job of worshipping God both with their voices and musical instruments. They did this both to honor God directly and also to encourage others to worship God.

c. David separated them into divisions among the sons of Levi: Gershon, Kohath, and Merari: These family groupings within the tribe of Levi were described hundreds of years before in Numbers 3 and 4.

i. Gershon: The Gershonites were to take care of the skins that covered the tabernacle itself.

ii. Kohath: The Kohathites were to take care of the furniture of the tabernacle including the ark of the covenant, the table of showbread, and so forth, under the direction of Eleazar the priest, son of Aaron.

iii. Merari: The family of Merari was to take care of the structural aspects of the tabernacle including the pillars, the boards, and so forth

3. (7-11) The Gershonites.

Of the Gershonites: Laadan and Shimei. The sons of Laadan: the first Jehiel, then Zetham and Joel; three in all. The sons of Shimei: Shelomith, Haziel, and Haran; three in all. These were the heads of the fathers' houses of Laadan. And the sons of Shimei: Jahath, Zina, Jeush, and Beriah. These were the four sons of Shimei. Jahath was the first and Zizah the second. But Jeush and Beriah did not have many sons; therefore they were assigned as one father's house.

4. (12-13) The Kohathites.

The sons of Kohath: Amram, Izhar, Hebron, and Uzziel; four in all. The sons of Amram: Aaron and Moses; and Aaron was set apart, he and his sons forever, that he should sanctify the most holy things, to burn incense before the LORD, to minister to Him, and to give the blessing in His name forever.

a. And Aaron was set apart, he and his sons forever: Among the Levites, the descendants of Aaron were chosen for the priestly duties described in these verses. Being a member of the tribe of Levi was not enough to be a priest; one had to be a descendant of this particular family of Aaron.

b. That he should sanctify the most holy things, to burn incense before the LORD, to minister to Him, and to give the blessing in His name forever: This is a brief but powerful description of the duties of the priests of Israel.

· That he should sanctify the most holy things: The priest was have an active concern for holiness, and to be able to discern between what was holy and what was not. This means that holiness had to touch the life of the priest; he had to represent God before the people.

· To burn incense before the LORD: Incense is a picture of intercessory prayer. The priest had to represent the people before the Lord. "The fragrant incense stealing heavenward is a beautiful emblem of intercessory prayer. Let us pray more, not for ourselves so much as for others. This is the sign of grown in grace, when our prayers are fragrant with the names of friend and foe, and mingled with the coals of the golden altar." (Meyer)

· To minister to Him: The priest was busy with people and the work of ministry, but he must never forget his ministry to God Himself. He was to spend time in personal devotion, worship, and attention given to God in the secret place.

· To give the blessing in His name forever: The priest was blessed so that he could bless others. "It is not enough to linger in soft prayer within the vail, we must come forward to bless mankind. He who is nearest to God is closest to man." (Meyer)

5. (14-20) The sons of Moses, of the family of Kohath.

Now the sons of Moses the man of God were reckoned to the tribe of Levi. The sons of Moses were Gershon and Eliezer. Of the sons of Gershon, Shebuel was the first. Of the descendants of Eliezer, Rehabiah was the first. And Eliezer had no other sons, but the sons of Rehabiah were very many. Of the sons of Izhar, Shelomith was the first. Of the sons of Hebron, Jeriah was the first, Amariah the second, Jahaziel the third, and Jekameam the fourth. Of the sons of Uzziel, Michah was the first and Jesshiah the second.

6. (21-23) The family of Merari.

The sons of Merari were Mahli and Mushi. The sons of Mahli were Eleazar and Kish. And Eleazar died, and had no sons, but only daughters; and their brethren, the sons of Kish, took them as wives. The sons of Mushi were Mahli, Eder, and Jeremoth; three in all.

B. David changes the duties of the Levites.

1. (24-26) The reason for the change of duty.

These were the sons of Levi by their fathers' houses; the heads of the fathers' houses as they were counted individually by the number of their names, who did the work for the service of the house of the LORD, from the age of twenty years and above. For David said, "The LORD God of Israel has given rest to His people, that they may dwell in Jerusalem forever"; and also to the Levites, "They shall no longer carry the tabernacle, or any of the articles for its service."

a. From the age of twenty years and above: David first changed the year when service began for the Levites from 30 to 20.

i. One reason he did this was because the new temple would require more workers, and he wanted to keep the Levites busy. "Temple service will certainly have brought increased work, even though the occasional duty of transporting the ark was now to be abolished. In fact, the Levites and their duties had suffered from long-standing neglect." (Selman)

b. The LORD God of Israel has given rest to His people: Now that the tabernacle and its furnishings would rest permanently at the temple David planned and Solomon would build, there could and should be a change in the duties of the Levites.

2. (27-32) The new duties of the Levites.

For by the last words of David the Levites were numbered from twenty years old and above; because their duty was to help the sons of Aaron in the service of the house of the LORD, in the courts and in the chambers, in the purifying of all holy things and the work of the service of the house of God, both with the showbread and the fine flour for the grain offering, with the unleavened cakes and what is baked in the pan, with what is mixed and with all kinds of measures and sizes; to stand every morning to thank and praise the LORD, and likewise at evening; and at every presentation of a burnt offering to the LORD on the Sabbaths and on the New Moons and on the set feasts, by number according to the ordinance governing them, regularly before the LORD; and that they should attend to the needs of the tabernacle of meeting, the needs of the holy place, and the needs of the sons of Aaron their brethren in the work of the house of the LORD.

a. For by the last word of David the Levites were numbered: "Never was the true kingliness of David more manifest, than when he sought to make these arrangements for the consolidation around the Throne of God of that kingdom which he was so soon to leave." (Morgan)

i. 2 Chronicles 29:25 tells us that David commanded this arrangements as he worked together with Gad the king's seer and Nathan the prophet. It also tells us that these arrangements were the commandment of the LORD by his prophets. This was Holy Spirit guided organization and administration.

ii. "Guided by the prophets (2 Chronicles 29:25), the king exercised his administrative genius to establish a system of procedures that helped maintain legitimate worship under his successors." (Payne)

b. Because their duty was to help the sons of Aaron in the service of the house of the LORD: Since the tabernacle and its service was now to come to a place of permanent rest, the Levites who once had the responsibility to manage and move the mobile structure could now become the helpers of the priests, the sons of Aaron.

c. To stand every morning to thank and praise the LORD: The Chronicler mentioned many specific duties of the Levites (purifying all holy things . . . with the showbread . . . what is baked in the pan). Yet he included among them this most important duty: to stand every morning to thank and praise the LORD. This was essential among the duties of the Levites and the priests, and could never be neglected.

i. "The specific work of the Levites is beautifully described by the chronicler in the closing verses of the chapter. They were the servants of the priest and of the house. They were also to stand at morning and evening to praise the Lord. High and holy calling, this." (Morgan)

ii. "It was the priests' business to kill, flay, and dress, as well as to offer, the victims; but being few, they were obliged to employ the Levites to flay those animals. The Levites were, properly speaking, servants to the priests, and were employed about the more servile part of divine worship." (Clarke)

iii. "As assistants, they were active in side-rooms and courtyards rather than the main building, preparing food and offerings rather than actually offering sacrifices." (Selman)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 1 Chronicles (Outline)

• ADAM'S LINE TO NOAH. (1Ch. 1:1-23)
• SHEM'S LINE TO ABRAHAM. (1Ch 1:24-28)
• SONS OF ISHMAEL. (1Ch 1:29-31)
• SONS OF KETURAH. (1Ch 1:32-33)
• POSTERITY OF ABRAHAM BY ESAU. (1Ch 1:34-42)
• POSTERITY OF JUDAH. (1Ch 2:3-12)
• CHILDREN OF JESSE. (1Ch 2:13-17)
• POSTERITY OF CALEB. (1Ch. 2:18-55)
• SONS OF DAVID. (1Ch 3:1-9)
• HIS LINE TO ZEDEKIAH. (1Ch 3:10-16)
• SUCCESSORS OF JECONIAH. (1Ch 3:17-24)
• POSTERITY OF JUDAH BY CALEB THE SON OF HUR. (1Ch 4:1-8)
• OF JABEZ, AND HIS PRAYER. (1Ch 4:9-20)
• POSTERITY OF SHELAH. (1Ch 4:21-23)
• OF SIMEON. (1Ch. 4:24-43)
• THE LINE OF REUBEN. (1Ch 5:1-10)
• THE LINE OF GAD. (1Ch. 5:11-26)
• LINE OF THE PRIESTS. (1Ch. 6:1-48)
• OFFICE OF AARON AND HIS SONS. (1Ch. 6:49-81)
• SONS OF ISSACHAR. (1Ch 7:1-5)
• OF BENJAMIN. (1Ch 7:6-12)
• OF NAPHTALI. (1Ch 7:13)
• OF MANASSEH. (1Ch. 7:14-40)
• SONS AND CHIEF MEN OF BENJAMIN. (1Ch. 8:1-32)
• STOCK OF SAUL AND JONATHAN. (1Ch 8:33-40)
• ORIGINAL REGISTERS OF ISRAEL AND JUDAH'S GENEALOGIES. (1Ch. 9:1-26)
• SAUL'S OVERTHROW AND DEATH. (1Ch 10:1-7)
• THE PHILISTINES TRIUMPH OVER HIM. (1Ch 10:8-14)
• DAVID MADE KING. (1Ch 11:1-3)
• HE WINS THE CASTLE OF ZION FROM THE JEBUSITES BY JOAB'S VALOR. (1Ch 11:4-9)
• A CATALOGUE OF HIS WORTHIES. (1Ch. 11:10-47)
• THE COMPANIES THAT CAME TO DAVID AT ZIKLAG. (1Ch. 12:1-22)
• THE ARMIES THAT CAME TO HIM AT HEBRON. (1Ch. 12:23-40)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM. (1Ch 13:1-8)
• HIRAM'S KINDNESS TO DAVID; DAVID'S FELICITY. (1Ch 14:1-2)
• HIS WIVES. (1Ch 14:3-7)
• HIS VICTORIES OVER THE PHILISTINES. (1Ch 14:8-17)
• DAVID BRINGS THE ARK FROM OBEDEDOM. (1Ch. 15:1-24)
• DAVID'S FESTIVAL SACRIFICE AND LIBERALITY TO THE PEOPLE. (1Ch 16:1-6)
• HIS PSALM OF THANKSGIVING. (1Ch. 16:7-43)
• DAVID FORBIDDEN TO BUILD GOD A HOUSE. (1Ch 17:1-10)
• DAVID SUBDUES THE PHILISTINES AND MOABITES. (1Ch 18:1-2)
• DAVID SMITES HADADEZER AND THE SYRIANS. (1Ch 18:3-17)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (1Ch 19:1-5)
• JOAB AND ABISHAI OVERCOME THE AMMONITES. (1Ch 19:6-15)
• SHOPHACH SLAIN BY DAVID. (1Ch 19:16-19)
• RABBAH BESIEGED BY JOAB, SPOILED BY DAVID, AND THE PEOPLE TORTURED. (1Ch 20:1-3)
• THREE OVERTHROWS OF THE PHILISTINES AND THREE GIANTS SLAIN. (1Ch 20:4-8)
• DAVID SINS IN NUMBERING THE PEOPLE. (1Ch 21:1-13)
• HE BUILDS AN ALTAR. (1Ch 21:18-30)
• DAVID PREPARES FOR BUILDING THE TEMPLE. (1Ch 22:1-5)
• HE INSTRUCTS SOLOMON. (1Ch 22:6-19)
• DAVID MAKES SOLOMON KING. (1Ch 23:1)
• NUMBER AND DISTRIBUTION OF THE LEVITES. (1Ch 23:2-6)
• SONS OF GERSHON. (1Ch 23:7-11)
• OF KOHATH. (1Ch 23:12-20)
• OF MERARI. (1Ch 23:21-23)
• OFFICE OF THE LEVITES. (1Ch 23:24-32)
• DIVISION OF THE SONS OF AARON INTO FOUR AND TWENTY ORDERS. (1Ch. 24:1-19)
• NUMBER AND OFFICE OF THE SINGERS. (1Ch 25:1-7)
• THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)
• DIVISIONS OF THE PORTERS. (1Ch 26:1-12)
• THE GATES ASSIGNED BY LOT. (1Ch 26:13-19)
• LEVITES THAT HAD CHARGE OF THE TREASURES. (1Ch 26:20-28)
• OFFICERS AND JUDGES. (1Ch 26:29-32)
• TWELVE CAPTAINS FOR EVERY MONTH. (1Ch 27:1-15)
• PRINCES OF THE TWELVE TRIBES. (1Ch 27:16-24)
• DAVID EXHORTS THE PEOPLE TO FEAR GOD. (1Ch 28:1-8)
• HE ENCOURAGES SOLOMON TO BUILD THE TEMPLE. (1Ch 28:9-20)
• DAVID CAUSES THE PRINCES AND PEOPLE TO OFFER FOR THE HOUSE OF GOD. (1Ch 29:1-9)
• HIS REIGN AND DEATH. (1Ch 29:26-30)

TSK: 1 Chronicles 23 (Chapter Introduction)

Overview

1Ch 23:1, David in his old age makes Solomon king; 1Ch 23:2, The number and distribution of the Levites; 1Ch 23:7, The families of the Gershonites; 1Ch 23:12, The sons of Kohath; 1Ch 23:21, The sons of Merari; 1Ch 23:24, The office of the Levites.

Poole: 1 Chronicles (Book Introduction)

FIRST BOOK OF THE CHRONICLES

THE ARGUMENT

THESE Books of the CHRONICLES are not the same which are so called, 1Ki 14:19 , and elsewhere, (because some passages said to be there mentioned are not found here,) but other books, and written by other persons, and for other ends. Yet this same writer took out of those books such historical passages as were most useful or necessary. They were written after the Babylonish captivity, as appears from 2Ch 36:20 , &c., by Ezra; as may be gathered not only from the same words used in the place now quoted, and in the beginning of that book which goeth under the name of Ezra, but also from some other passages, which we may observe hereafter, and from the exactness and diligence here used in making catalogues of persons and families, which also is used in the Book of Ezra. If one or two passages seem to be of a later date, those were added by some other prophets; there being some few such additional passages in the Books of Moses. The chief design of these books is, to complete the history of the kings of Judah, and to gather up the fragments of sacred history which were omitted in the Books of Samuel and Kings, and to explain some passages there mentioned, and to give an exact account of the genealogies; which (though ignorant or inconsiderate persons may think trivial and useless) was a work of great necessity, to preserve the distinction of the tribes and families, that so it might appear that Christ came of that nation, and tribe, and family, of which he was to be born. And this account having been hitherto neglected, is most seasonably mentioned in these books, because this was to be in a manner the last part of the sacred and canonical history of the Old Testament, and therefore the fittest place to record those genealogies, upon which the truth and authority of the New Testament ill some sort depends. And whereas many things in these genealogies to us are obscure and doubtful, they were not so to the Hebrews; and all the persons here named were known to them by those very particular and exact genealogies, which they kept in their several families and in public registers; from whence this sacred penman, by the direction of God’ s Spirit, took those things which were of most importance.

Poole: 1 Chronicles 23 (Chapter Introduction)

CHRONICLES CHAPTER 23

David maketh Solomon king, 1Ch 23:1 . The number and distribution of the Levites, according to their families, 1Ch 23:2-23 . Their office, 1Ch 23:24-32 .

Not that he did resign the kingdom to him, but that he declared his mind concerning his succession into the throne after his death. As David himself is called king, 1Sa 16:1 , because he was appointed and anointed to be king after Saul’ s death, though till then he was only a subject.

MHCC: 1 Chronicles (Book Introduction)

The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained.

MHCC: 1 Chronicles 23 (Chapter Introduction)

(v. 1-23) David declares Solomon his successor.

(1Ch 23:24-32) The office of the Levites.

Matthew Henry: 1 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Chronicles

In common things repetition is thought needless and nauseous; but, in sacred things, precept must be upon precept and line upon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phi 3:1. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no vain repetitions. We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with, 1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before. 2. It is still of use, that out of the mouth of two witnesses every word may be established, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezr 7:6. It is a groundless story of that apocryphal writer (2 Esdr. 14:21, etc.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew words of days - journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as 2Ch 5:9, there it is unto this day, which must have been written before the destruction of the temple. The Septuagint calls it a book Paraleipomenōn - of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have, I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but have their use and end in Christ, ch. 1-9. Divers little passages of history are here inserted which we had not before. II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. 10-21. III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. 22-29. These are words of days, of the oldest days, of the best days, of the Old Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity.

Matthew Henry: 1 Chronicles 23 (Chapter Introduction)

David, having given charge concerning the building of the temple, in this and the following chapters settles the method of the temple-service and puts into order the offices and officers of it. In the late irregular times, and during the wars in the beginning of his reign, we may suppose that, though the Levitical ordinances were kept up, yet it was not in the order, nor with the beauty and exactness, that were desirable. Now David, being a prophet, as well as a prince, by divine warrant and direction, " set in order the things that were wanting." In this chapter we are informed, I. He declared Solomon to be his successor, (1Ch 23:1). II. He numbered the Levites, and appointed them to their respective offices (1Ch 23:2-5). III. He took an account of the several families of the Levites (v. 6-23). IV. He made a new reckoning of them from twenty years old, and appointed them their work (1Ch 23:24-32). And in this he prepared for the temple as truly as when he laid up gold and silver for it; for the place is of small account in comparison with the work.

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

The earliest Hebrew title for the Books of Chronicles translates as, "The Things Left Behind." This name describes Chronicles as containing remnants of the monarchy history not recorded in the preceding Old Testament historical books. A later title that appears in most copies of the Hebrew Bible is, "The Accounts of the Days," or "Daily Matters." This title emphasizes the nature of Chronicles as official annals (cf. Esth. 2:23; 1 Kings 14:19). Chronicles contains the official records of the kings of Israel, especially those of the Southern Kingdom after the kingdom split. The English title "Chronicles" comes down to us from this later Hebrew one.

As was true of Samuel and Kings, the Septuagint (Greek) translation of the Hebrew Old Testament was responsible for dividing the single Book of Chronicles into 1 and 2 Chronicles. Scribes divided these long books to make them easier for copyists, publishers, and readers to handle. We could translate the Septuagint title as, "Things Omitted." This title implies that Chronicles contains material left out of other inspired histories of Israel. This is true. Of course, it also contains much material that the former historical books included.

Writer and Date

Early Jewish tradition recorded in the Talmud ascribed the authorship of Chronicles to Ezra. Recent studies of the linguistic differences that exist between the Books of Ezra and Chronicles have led some modern scholars to reject this ancient view.¹ Internal evidence suggests that if the writer was not Ezra he was probably a contemporary of Ezra.

There is quite a bit of difference of opinion even among conservative evangelical scholars regarding the date of composition. Most of these people place it within Ezra's lifetime (ca. 450-400 B.C.).² This date would make Chronicles one of the last if not the last historical book of the Old Testament. The date of composition of Ezra was probably about 446 B.C. The Book of Nehemiah probably came into existence between 420 and 400 B.C. The date of writing of Esther was probably shortly after 473 B.C.

"It is now clear from comparison of Chronicles with the Samaritan Pentateuch and the Greek translations of the Pentateuch that the text Chronicles used was more like these texts than the MT [Masoretic Text]."³

Scholars vary greatly in their ideas concerning the date of composition. Some of them hold a date as early as the middle of the fifth century B.C. (450 B.C.) while others date Chronicles as late as 200 B.C.⁴

Scope and Purpose

Chronicles covers a broader period of history than any other Old Testament book. It begins with Adam and ends with Anani who lived eight generations after King Jehoiachin (1 Chron. 3:24). If we allow 25 years for each generation, the birth of Anani would have been between 425 and 400 B.C.

"In Near Eastern antiquity, the generation (that is the years between a man's birth and his begetting his first-born son) is ordinarily 25 years or less."⁵

Since the writer had great interest in David's family it is unlikely that any of David's descendants after Anani were alive when he wrote the book. If they had been, the writer probably would have included their names.

Other Old Testament books, especially Genesis, Samuel, and Kings, cover over half the material that Chronicles contains. There are two main reasons for this repetition. First, the writer wanted to give his readers another version of those events. In this respect Chronicles and the other historical books are similar to the Gospels in the New Testament. Each gives a unique interpretation and emphasis. Each writer selected the historical materials that would present what he wanted to emphasize. Chronicles is more similar to John's Gospel than the other Gospels. Both books are very sermonic, and each has a purpose that is easy to identify (John 20:30-31; 2 Chron. 7:14). Chronicles is also similar to Deuteronomy, the last book of the Pentateuch, which also preaches by recalling history.

Second, the writer of Chronicles explained and expounded the meaning of many events in Israel's history much as the writers of modern commentaries do. This was especially important since the original readers of Chronicles needed to remember their history and the spiritual issues that had molded and would mold their destiny. These observations would guide them as they sought to reestablish Israel in the Promised Land after the Babylonian captivity.

"The purpose of these two volumes [1 and 2 Chronicles] is to review the history of Israel from the dawn of the human race to the Babylonian captivity and Cyrus' edict of restoration. This review is composed with a very definite purpose in mind, to give to the Jews of the Second Commonwealth the true spiritual foundations of their theocracy as the covenant people of Jehovah. This historian's purpose is to show that the true glory of the Hebrew nation was found in its covenant relationship to God, as safeguarded by the prescribed forms of worship in the temple and administered by the divinely ordained priesthood under the protection of the divinely authorized dynasty of David. Always the emphasis is upon that which is sound and valid in Israel's past as furnishing a reliable basis for the task of reconstruction which lay ahead. Great stress is placed upon the rich heritage of Israel and its unbroken connection with the patriarchal beginnings (hence the prominence accorded to genealogical lists)."⁶

". . . the Chronicler' is no mere chronicler! He is a theologian, sharing with all the biblical writers the burden of interpreting God's ways to human beings."⁷

The writer saw principles operating in history. He selected unmistakable instances of them and applied them to his own times.

"If Kings, composed after the final collapse of the kingdom in 586 B.C., concentrates on how sin leads to defeat (2 Kings 17:15, 18), then Chronicles, coming after the two returns from exile in 537 and 458 B.C., recounts, from the same record, how faith is the victory' (2 Chron. 20:20, 22)."⁸

". . . the Chronicler goes even further than the Deuteronomic historian [i.e., the writer of 1 and 2 Kings] in attempting to correlate blessing with faithfulness and judgment with disobedience within each separate generation."⁹

Another statement of the purpose of Chronicles is as follows:

". . . to rally the returned remnant to hopeful temple worship . . . by demonstrating their link with the enduring Davidic promises."¹⁰

"The past is explained so that its institutions and religious principles become relevant to the present, and the ways of the present are legitimized anew by being connected to the prime source of authority--the formative period in the people's past."¹¹

Three major features of Chronicles appear when we isolate the material the writer included that is not in Samuel or Kings. First, the genealogies reflect the writer's goal of encouraging Israel's racial and religious purity. Second, the emphases on the temple, ark, and worship show his desire that the returned exiles reestablish worship according to the Mosaic Law.¹² Third, the record of David's glories and the victories God gave his successors were his way of encouraging his original readers as they sought to reestablish their nation in the Promised Land.¹³

Conservative students of Chronicles differ in their opinion concerning the amount of Messianic expectation the Chronicler held out to his readers. My belief is that he did present some hope of a coming Messiah who would fulfill the promises given to David in the Davidic Covenant. I will point this out at the appropriate places in the notes that follow.¹⁴

Passages Unique to Chronicles (In probable chronological order)15
Genealogies	The genealogical tables	1 Chron. 1-9
David	The list of the men who came to David at Ziklag	1 Chron. 12:1-7
	The list of the men who joined David on his way to Ziklag	1 Chron. 12:19-22
	Data concerning the number of warriors who made David king	1 Chron. 12:23-40
	The Gadites who "separated themselves unto David"	1 Chron. 12:8-15
	David's hymn of praise when he moved the ark	1 Chron. 16:4-36
	David's final preparations for the building of the temple	1 Chron. 22:1-19
	The national convention	1 Chron. 23:1-9:22
Solomon	The making of the altar of brass	2 Chron. 4:1
	The close of Solomon's dedicatory prayer	2 Chron. 6:40-42
Rehoboam	The adherence of the Levites in all Israel to Rehoboam	2 Chron. 11:13-14
	The immigration of other pious Israelites to Judah	2 Chron. 11:16-17
	Rehoboam's fortifications	2 Chron. 11:5-12
	Rehoboam's family	2 Chron. 11:18-23
Abijah	Abijah's family	2 Chron. 13:21
Asa	The ten years of peace under Asa	2 Chron. 14:1
	Asa's defense policy	2 Chron. 14:6-8
	Asa's victory over Zerah the Ethiopian	2 Chron. 14:9-15
	The warning of the prophet Azariah	2 Chron. 15:1-7
	The four years of peace under Asa	2 Chron. 15:19
	The renewal of the covenant	2 Chron. 15:9-15
	The warning of the prophet Hanani	2 Chron. 16:7-9
	Asa's transgression	2 Chron. 16:10
Jehoshaphat	Jehoshaphat's strengthening of his kingdom	2 Chron. 17:1-7
	The mission of the princes, Levites and priests	2 Chron. 17:7-9
	Jehoshaphat's increasing power	2 Chron. 17:10-8:1
	The prophet Jehu's judgment on Jehoshaphat	2 Chron. 19:1-3
	Jehoshaphat's further reforms in worship and law	2 Chron. 19:4-11
	The deliverance from Moab and Ammon on Mt. Seir	2 Chron. 20:1-30
Jehoram	The posthumous message of Elijah to Jehoram	2 Chron. 21:12-15
	The invasion of the Philistines and Arabians	2 Chron. 21:16-17
	Jehoram's illness	2 Chron. 21:18
Joash	Joash's matrimonial affairs	2 Chron. 24:3
	The temple worship	2 Chron. 24:14
	The death of Jehoiada	2 Chron. 24:15-16
	The sins of Joash	2 Chron. 24:17-19
	The stoning of Zechariah	2 Chron. 24:20-22
	The reverses of Judah due to Hazael's operations	2 Chron. 24:23-24
Amaziah	Amaziah's planned expedition against Edom	2 Chron. 25:5
	Amaziah's hiring of 1000 mercenaries out of Israel and dismissing them	2 Chron. 25:6-10
	The pillage of the cities of Judah by the dismissed mercenaries	2 Chron. 25:13
	Amaziah's further wickedness	2 Chron. 25:14-16
Uzziah	Uzziah's success in war	2 Chron. 26:6-8
	Uzziah's building and farming	2 Chron. 26:9-10, 15
	Uzziah's army	2 Chron. 26:11-14
	Uzziah's fame	2 Chron. 26:8, 15
Jotham	Jotham's subjugation of the Ammonites	2 Chron. 27:5-6
Ahaz	Obed the prophet's obtaining the release of the Jewish captives during Ahaz's war with Rezin and Pekah	2 Chron. 28:9-15
	The Edomite and Philistine invasions under Ahaz	2 Chron. 28:17-19
Hezekiah	The cleansing of the temple by Hezekiah	2 Chron. 29:3-19
	The consecration of the temple	2 Chron. 29:20-36
	Preparations for the Passover	2 Chron. 30:1-12
	The keeping of the Passover	2 Chron. 30:13-22
	The keeping of "other seven days"	2 Chron. 30:23-27
	Hezekiah's further religious reforms	2 Chron. 31:2-21
	Hezekiah's wealth and building	2 Chron. 32:27-30
	Sennacherib's second entry into Judah for invasion	2 Chron. 32:1
	Hezekiah's precautions in view of Sennacherib's second entry into Judah for invasion	2 Chron. 32:2-8
	Hezekiah's renewed prosperity	2 Chron. 32:23
Manasseh	Manasseh's captivity	2 Chron. 33:11
	Manasseh's repentance and restoration	2 Chron. 33:12-13
	The acts of Manasseh after his restoration	2 Chron. 33:14-16
	The spiritual condition of the people	2 Chron. 33:17
Josiah	Josiah's early reformations	2 Chron. 34:3-7
Captivity	The length of the captivity	2 Chron. 36:20-21
	Cyrus' proclamation permitting return from the captivity	2 Chron. 36:22-23

Message¹⁶

The central subject of 1 and 2 Chronicles is the temple of God. Someone evidently wrote these books at the end of the Babylonian exile to encourage the Israelites to reestablish Israel's national life in the Promised Land. In view of this purpose the northern kingdom of Israel was of little interest to the writer. Judah is the kingdom in view, and David is the king in view. The central passion in David's life is in view, namely the building of the temple. Furthermore the reason for David's passion for the temple is in view. He saw that the recognition of God is of supreme importance in national life.

This is the message of the book. The recognition of God is of supreme importance in national life formally as well as really. The writer demonstrated this fact in the genealogies, and he illustrated it in David's life in the rest of 1 Chronicles.

The genealogies demonstrate the supreme importance of recognizing God in national life.

What was the writer emphasizing by his selective genealogy? This genealogy (chs. 1-9) shows that God has chosen to bless some individuals and not others. This was His plan from Adam to Nehemiah. God also chose to bring blessing to those who obeyed Him regardless of their other personal abilities or disabilities. Obedience is key to success. We can see a heart for God in obedience to God's will. There are two reasons God blesses people: His sovereign choice to bless, and our obedience to Him. Character grows out of obedience. Likewise God chose to bring cursing on those who were disobedient to Him regardless of their other personal rights and privileges.

The reason God chose to bless some individuals was to accomplish one ultimate goal. This goal was the fulfillment of His plans for His own glorification including the fulfillment of His promises to humanity. All the details of His choices of individuals contributed to His ultimate goal.

The genealogies teach us this lesson. The way to achieve permanence and success in individual life, and the way to achieve stability and success in national life, is to recognize God in life. Throughout history people and nations have succeeded or failed as they recognized God. This is a major point the writer was demonstrating in the genealogies. God has been selecting, changing, interrupting, and moving through history inexorably toward His ultimate goal.

The life of David, as narrated here, illustrates the supreme importance of recognizing God in national life (chs. 10-29).

The writer presented David as a strong model king. He selected four pictures from David's life. The first of these was his crowning that shows God's choice of him. The second was his capture of Jerusalem that was the victory that led to the temple. The third picture was his mighty men. It shows his influence on personal character and his true power. The fourth was the gathering of multitudes behind his leadership that shows his influence on the masses. All of these pictures are in a sense background for what follows concerning David.

What made David the great king he was? The writer showed that it was his attitude toward God that expressed itself in his attitude toward the temple. David's care for the ark (a symbol of God's grace) and his desire to build the temple (a symbol of worship that responds to God's grace) reveal his deepest passion in life. His master passion was that Israel should never forget the God who had chosen her for special blessing in the world. We can see that his great desire was not simply to build the temple. When God told him through Nathan not to build it, David accepted this. He was content to gather materials and to make plans because he saw the temple as a way of helping Israel remember her God.

The writer of 1 Chronicles wanted to show the importance of what the temple symbolized, namely Israel's national recognition of God. David's great desire was that Israel recognize God and express that recognition publicly.

As king, David ruled under the authority of God. As warrior, he executed the will of God. As poet, he constantly extolled the reign of God. He glorified God in every aspect of his life. He also appreciated the importance of recognizing God nationally.

The message of this book is still a timeless one for us today. The recognition of God is still extremely important in life nationally and individually. Just as God governs all individuals, He also governs all nations, not just Israel. Amos made the point that God governs all nations, not just Israel. All nations are accountable to Him (cf. Deut. 32). Even today one of the Jews' favorite names for God is "king of the universe."

It is important that we recognize God because of His selective activity that the genealogies highlight. Throughout all of history God has been choosing, selecting, lifting up, and casting down. He selects new people in every generation. If they fail, He selects others and keeps moving ahead. If the person we would normally expect God to use is not ready or is unqualified, God will choose another (cf. Saul and David). If the person with privilege does not respond to his opportunity, God will pass him by, find some other perhaps obscure person, and move on. How foolish it is for nations and individuals not to recognize Him in view of God's sovereign progress.

It is also important that we recognize God because of the effect recognizing Him has on life. Take God out of the life of nations and individuals and what happens? There is no moral standard. An English politician once said, "If there is no Bible, where is your textbook of morals? There is the supreme difficulty. We must teach morals, and there is no textbook or standard in the world if we take the Bible away."¹⁷

When we lose our moral standard we lose individual character. When we lose individual character we lose the basis for civilized society. These things build on each other. Awareness of the throne of God and the government of God is foundational for any social order.

It is extremely important for every nation to build the temple of God, to recognize God in its life. This creates an opportunity for people to deal with God. Movements that advocate removing recognition of God from national life are pernicious. The person who points people to God is the true patriot. David wrote, "Zeal for your house has eaten me up." What is God's temple today? It is the church (Matt. 16:18). As the church we must point people to God. This was the "point" of church steeples in the past, to point people to God.

Constable: 1 Chronicles (Outline)

Outline

I. Israel's historical roots chs. 1-9

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

B. David's coronation and capital 11:1-9

C. David's mighty men 11:10-12:40

D. David and the ark chs. 13-16

1. The removal of the ark from Kiriath-jearim ch. 13

2. Restoring fellowship with Yahweh ch. 14

3. The importance of the priests and Levites 15:1-15

4. The joy produced by God's presence 15:16-16:6

5. David's concern for the universal worship of Yahweh 16:7-43

E. God's covenant promises to David chs. 17-29

1. The first account of God's promises to David chs. 17-21

2. The second account of God's promises to David chs. 22-27

3. The third account of God's promises to David chs. 28-29

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

These Books are called by the Greek Interpreters, Paralipomenon; ( Greek: Paraleipomenon, ) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibre Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner) --- The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet) --- The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock) --- Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet) --- "Without it, a person would in vain pretend to understand the Scriptures." It is "an epitome of the Old Testament," and "explains many difficulties of the gospels." (St. Jerome) --- The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet) --- The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

This and the following book were reckoned by the Jews as one book, as appears by the Masoretic note at the end of the second book, and as is affirmed by Origen ^a and Jerom ^b; and they were by the ancients ^c called Chronicles, as they are by us; but they are different from the book of the chronicles of the kings of Israel and Judah, so often mentioned in the preceding books, seeing several things there referred to, as in them, are not to be found here; though no doubt many things here recorded were taken from thence under a divine direction. In the Greek version, and so in the Vulgate Latin version after that, they are called "Paralipomena", that is, things passed over or omitted, because they contain several anecdotes which are not to be found in the books of Samuel and Kings. The Hebrew title of them is, "Dibre Hayamim", words of days, day books or diaries, and what the Greeks call "Ephemerides"; though, as "yamim" sometimes signifies years, they may be named "annals"; and so the Arabic inscription is,

"the Books of Annals;''

and because they chiefly respect the kings of Judah, the Syriac inscription is,

"the Book of the Things that were done in the Times of the Kings of Judah.''

The Targum is,

"the Book of Genealogies, the Words of Days, which were from the Days of the World;''

because the first ten chapters consist of genealogies beginning from Adam. The inspired penman of these books must live after the return of the Jews from the Babylonish captivity, since he carries down the genealogy of the kings and princes of Judah beyond that time, 1Ch 3:17. It is generally thought by the Jews and Christians that Ezra was the writer of them, with which agrees the age in which he lived; and as it may seem, from the last of these books ending with the same words with which that under his name begins: so the Talmudists ^d say, that Ezra wrote his own book, and the genealogy of the chronicles unto his own, or unto Velo, "and he had brethren", 2Ch 21:2 and Jarchi affirms that he wrote them by the hand or means of Haggai, Zechariah, and Malachi, inspired prophets; though some Jewish writers ^e suppose they were written partly by him, and partly by Nehemiah; that all to 2Ch 21:2 were written by Ezra, and the rest by Nehemiah. Kimchi thinks that Ezra was not the first author and writer of these books, but that the books of Chronicles and Annals of the kings of Judah, and of the kings of Israel, were separately written before him; but that he only revised them, and with the men of the great synagogue added the genealogies, and put them into the canon of the Scriptures ^f. Spinosa ^g fancies they were written after Judas Maccabaeus had restored the temple, since the historian tells what families dwelt in Jerusalem in the times of Ezra, 1Ch 9:1 and speaks of the porters, 1Ch 9:17 two of which are mentioned, Neh 11:19 as if Ezra could not describe the families that lived when he did, or name the porters of the temple, since it was finished and dedicated in his time, Ezr 6:15, but however there is no doubt to be made of the authenticity of these books, since not only they have always been acknowledged by the Jews as a part of the canonical Scripture, and by ancient Christians, as appears by the catalogues of Melito ^h and Origen ⁱ; but there are plain references to them in the New Testament. The genealogy of Christ, by the evangelists, is formed out of them; the doxology in Rev 5:12 as some have observed, comes very near to what is used by David, 1Ch 29:11 and the passages in Act 7:48 contain the sense of what is expressed in 2Ch 2:5. The use and design of these books are chiefly to give a larger account of the kingdom of Judah, especially after the division of it from the ten tribes, and of the kings thereof, than what is given in the preceding books, as in the last of these books; and particularly they ascertain the genealogy of Christ, that it might be clear and plain of what tribe and family the Messiah came, that he descended from the tribe of Judah, and from the kings of the house of David, as in this first book. They both contain an history from Adam, to the deliverance of the Jews from their captivity in Babylon. The first of these books reaches, according to Hottinger ^k, to A. M. 2985, and the latter is an history of four hundred and seventy two years. According to Bishop Usher ^l the former contains a course of 2990 years, and the latter of four hundred and seventy eight.

Gill: 1 Chronicles 23 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 23

In this chapter David makes Solomon king, 1Ch 23:1, calls together the princes, priests, and Levites, numbers the latter, and assigns them their proper work, 1Ch 23:2, divides them into three classes, 1Ch 23:6, when the number of them was taken from twenty years of age, and upwards; the reasons of which are given, partly from the rest the land enjoyed, and partly from the several branches of their work and office in the temple, 1Ch 23:24.