Text -- 1 Chronicles 6:1-32 (NET)

Levi’s Descendants

6:1 The sons of Levi: Gershon, Kohath, and Merari. 6:2 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel. 6:3 The children of Amram: Aaron, Moses, and Miriam. The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. 6:4 Eleazar was the father of Phinehas, and Phinehas was the father of Abishua. 6:5 Abishua was the father of Bukki, and Bukki was the father of Uzzi. 6:6 Uzzi was the father of Zerahiah, and Zerahiah was the father of Meraioth. 6:7 Meraioth was the father of Amariah, and Amariah was the father of Ahitub. 6:8 Ahitub was the father of Zadok, and Zadok was the father of Ahimaaz. 6:9 Ahimaaz was the father of Azariah, and Azariah was the father of Johanan. 6:10 Johanan was the father of Azariah, who served as a priest in the temple Solomon built in Jerusalem. 6:11 Azariah was the father of Amariah, and Amariah was the father of Ahitub. 6:12 Ahitub was the father of Zadok, and Zadok was the father of Shallum. 6:13 Shallum was the father of Hilkiah, and Hilkiah was the father of Azariah. 6:14 Azariah was the father of Seraiah, and Seraiah was the father of Jehozadak. 6:15 Jehozadak went into exile when the Lord sent the people of Judah and Jerusalem into exile by the hand of Nebuchadnezzar. 6:16 The sons of Levi: Gershom, Kohath, and Merari. 6:17 These are the names of the sons Gershom: Libni and Shimei. 6:18 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel. 6:19 The sons of Merari: Mahli and Mushi. These are the clans of the Levites by their families. 6:20 To Gershom: His son Libni, his son Jahath, his son Zimmah, 6:21 his son Joah, his son Iddo, his son Zerah, and his son Jeatherai. 6:22 The sons of Kohath: His son Amminadab, his son Korah, his son Assir, 6:23 his son Elkanah, his son Ebiasaph, his son Assir, 6:24 his son Tahath, his son Uriel, his son Uzziah, and his son Shaul. 6:25 The sons of Elkanah: Amasai, Ahimoth, 6:26 his son Elkanah, his son Zophai, his son Nahath, 6:27 his son Eliab, his son Jeroham, and his son Elkanah. 6:28 The sons of Samuel: Joel the firstborn and Abijah the second oldest. 6:29 The descendants of Merari: Mahli, his son Libni, his son Shimei, his son Uzzah, 6:30 his son Shimea, his son Haggiah, and his son Asaiah.

Professional Musicians

6:31 These are the men David put in charge of music in the Lord’s sanctuary, after the ark was placed there. 6:32 They performed music before the sanctuary of the meeting tent until Solomon built the Lord’s temple in Jerusalem. They carried out their tasks according to regulations.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 6:10

So did all the rest, but it is implied that he did it worthily, he filled his place, and valiantly discharged his office in Uzziah's time.

Wesley: 1Ch 6:10

In Solomon's temple; so called to distinguish it from the second temple which was built or in building when these books were written.

JFB: 1Ch 6:5

It is supposed that, in his days, the high priesthood was, for unrecorded reasons, transferred from Eleazar's family to Ithamar's, in which it continued for several generations.

JFB: 1Ch 6:10

It is doubtful whether the person in favor of whom this testimony is borne be Johanan or Azariah. If the former, he is the same as Jehoiada, who rendered important public services (2Ki. 11:1-20); if the latter, it refers to the worthy and independent part he acted in resisting the unwarrantable encroachments of Uzziah (2Ch 26:17).

JFB: 1Ch 6:10

Described in this particular manner to distinguish it from the second temple, which was in existence at the time when this history was written.

JFB: 1Ch 6:14

He filled the supreme pontifical office at the destruction of Jerusalem, and, along with his deputy and others, he was executed by Nebuchadnezzar's orders at Riblah (2Ki 25:18, 2Ki 25:21). The line of high priests, under the first temple, which from Zadok amounted to twelve, terminated with him.|| 10471||1||33||0||@The sons of Levi; Gershom, &c.==--This repetition (see 1Ch 6:1) is made, as the historian here begins to trace the genealogy of the Levitical families who were not priests. The list is a long one, comprising the chiefs or heads of their several families until David's reign, who made a new and different classification of them by courses.

JFB: 1Ch 6:20

His grandson (1Ch 6:42).

JFB: 1Ch 6:24

Or Zephaniah (1Ch 6:36).

JFB: 1Ch 6:27

The father of the prophet Samuel (1Sa 1:1).

JFB: 1Ch 6:28

The sons of Samuel are here named Vashni and Abiah. The first-born is called Joel (1Sa 8:2); and this name is given to him in 1Ch 6:33. It is now generally thought by the best critics that, through an error of the copyists, an omission has been made of the oldest son's name, and that Vashni, which is not the name of a person, merely signifies "and the second." This critical emendation of the text makes all clear, as well as consistent with other passages relating to the family of Samuel.

JFB: 1Ch 6:32

That is, in the tent which David had erected for receiving the ark after it was removed from the house of Obed-edom [2Sa 6:17]. This was a considerable time before the temple was built.

JFB: 1Ch 6:32

Which David, doubtless by the direction of the Holy Spirit, had instituted for the better regulation of divine worship.

Clarke: 1Ch 6:1

The sons of Levi - It has been well remarked that the genealogy of Levi is given here more ample and correct than that of any of the others

And this is perhaps an additional proof that the author was a priest, felt much for the priesthood, and took care to give the genealogy of the Levitical and sacerdotal families, from the most correct tables; for with such tables we may presume he was intimately acquainted.

Clarke: 1Ch 6:4

Eleazar begat Phinehas - As the high priesthood continued in this family for a long time, the sacred historian confines himself to this chiefly, omitting Nadab and Abihu, and even the family of Ithamar.

Clarke: 1Ch 6:8

Ahitub begat Zadok - Through this person the high priesthood came again into the family of Eleazar.

Clarke: 1Ch 6:10

Johanan - Supposed to be the same as Jehoiada

Clarke: 1Ch 6:10

Executed the priest’ s office - Probably this refers to the dignified manner in which Azariah opposed King Uzziah, who wished to invade the priest’ s office, and offer incense in the temple. See 2Ch 26:17, 2Ch 26:18.

Clarke: 1Ch 6:14

Seraiah - He was put to death by Nebuchadnezzar, 2Ki 25:18, 2Ki 25:21.

Clarke: 1Ch 6:22

Korah - See the history of this man, and his rebellion, Numbers 16:1-33.

Clarke: 1Ch 6:28

The first-born Vashni, and Abiah - There is a great mistake in this verse: in 1Sa 8:2 we read, Now the name of his (Samuel’ s) first-born was Joel; and the name of his second Abiah. The word יואל Joel is lost out of the text in this place, and ושני vesheni , which signifies the second, and which refers to Abiah, is made here into a proper name. The Septuagint, Vulgate, and Chaldee, copy this blunder; but the Syriac and Arabic read as in 1Sa 8:2. The MSS. have all copied the corrupted Hebrew in this place. Jarchi labors to restore the true reading, and yet preserve the integrity of the text, by paraphrasing thus: "And the second, ( ושני vesheni ), in respect of the first, he was Abiah; and the second, in respect of Abiah, he was Joel.

These, Joel and Abiah, were the two sons of Samuel, who administered justice so badly that the people, being oppressed, began to murmur, and demanded a king. See 1Sa 8:1, etc.

Clarke: 1Ch 6:31

After that the ark had rest - The Targum says, "These are they whom David set over the service of the singing, in the house of the sanctuary, or tabernacle of the Lord, at the time in which the ark was brought into it;"that is, when it was brought from the house of Obed-edom.

Clarke: 1Ch 6:32

According to their order - This order is specified below.

Defender: 1Ch 6:28

Samuel and his father Elkanah (1Ch 6:27) are shown in this chapter to be descendants of Kohath, the son of Levi (1Ch 6:1). This explains the fact that he was able to offer sacrifices as a priest. Moses and Aaron were also descendants of Levi. However, in 1Sa 1:1, Elkanah is said to be from Ephraim. The Levites, of course, had been dispersed among all the tribes of Israel, including Ephraim. Thus, Samuel could be said to be an Ephraimite geographically and a Levite genetically."

Defender: 1Ch 6:31

Music had been an important aspect of human life since the beginning of time; although the first reference to it is in connection with the ungodly line of Cain (Gen 4:21). However, angels sang at the creation (Job 38:7), and Moses led the children of Israel in a victory song after the Red Sea crossing (Exodus 15:1-21). Deborah and Barak sang after their victory over the Canaanites (Judges 5). However, it was David, a musician composing most of the psalms, who institutionalized music in the formal worship of God, before and after the tabernacle was built (1Ch 6:32). Although there are very few references to songs in the gospels and epistles (Mat 26:30; Col 3:16; Eph 5:19), singing will play a prominent role in the heavenly congregation when Christ returns (Rev 4:11; Rev 5:8-14; Rev 15:2-4)."

TSK: 1Ch 6:1

am 2304, etc. bc 1700, etc

sons of Levi : 1Ch 23:6; Gen 46:11; Exo 6:16; Num 3:17, Num 26:57

Gershon : 1Ch 6:16, 1Ch 6:20, Gershom

TSK: 1Ch 6:2

the sons of Kohath : 1Ch 23:12; Exo 6:18, Exo 6:21-24

Amram : 1Ch 6:22, Amminadab

TSK: 1Ch 6:3

Aaron : 1Ch 23:13; Exo 6:20

Miriam : Exo 2:4, Exo 2:7, Exo 15:20; Mic 6:4

Nadab : 1Ch 24:1, 1Ch 24:2; Exo 6:23, Exo 24:1, Exo 28:1; Lev 10:1, Lev 10:12, Lev 10:16

Eleazar : 1Ch 24:3-6

TSK: 1Ch 6:4

Phinehas : 1Ch 6:50, 1Ch 9:20; Exo 6:25; Num 25:6-11, Num 25:13, Num 31:6; Jos 22:13, Jos 22:30-32, Jos 24:33; Jdg 20:28; Ezr 8:2; Psa 106:30, Psa 106:31

Abishua : Ezr 7:1-5

TSK: 1Ch 6:6

Zerahiah : Ezr 7:4

Meraioth : Neh 12:15

TSK: 1Ch 6:7

Amariah : Ezr 7:3

Ahitub : 1Sa 14:3

TSK: 1Ch 6:8

Ahitub : 2Sa 8:17

Zadok : 2Sa 15:35, 2Sa 17:15, 2Sa 20:25; 1Ki 1:8, 1Ki 1:34, 1Ki 1:44, 1Ki 2:35

Ahimaaz : 2Sa 15:27, 2Sa 15:36, 2Sa 17:17, 2Sa 17:20, 2Sa 18:19, 2Sa 18:22, 2Sa 18:27-29

TSK: 1Ch 6:9

Azariah : 1Ch 6:36

Johanan : 2Ki 25:23

TSK: 1Ch 6:10

am 3244, bc 760

Johanan : Johanan is supposed to the same as Jehoiada, as he would otherwise not be mentioned.

executed : 2Ch 26:17-20

the temple : Heb. the house

Solomon : 1Kings 6:1-7:51; 2Ch 3:4

TSK: 1Ch 6:11

Amariah : Ezr 7:3

TSK: 1Ch 6:12

Shallum : 1Ch 9:11; Neh 11:11, Meshullam

TSK: 1Ch 6:13

Hilkiah : 2Ki 22:12-14; 2Ch 34:14-20, 2Ch 35:8

TSK: 1Ch 6:14

am 3416, bc 588

Seraiah : Seraiah was carried to Riblah, and there put to death by order of Nebuchadnezzar; so that with him ended the succession of high priests in the first temple. 2Ki 25:18; Ezr 7:1; Neh 11:11; Zec 6:11

TSK: 1Ch 6:15

Jehozadak : Ezr 5:2, Jozadak, Hag 1:1, Hag 1:12, Hag 1:14, Hag 2:2, Josedech.

when the Lord : 2Ki 25:18, 2Ki 25:21; 2Ch 36:17-21; Jer 39:9, Jer 52:12-15, Jer 52:28

by the hand : Exo 4:13; 2Ki 14:27; Act 14:27; Rom 15:18

TSK: 1Ch 6:16

am 2304, bc 1700, etc

Gershom : 1Ch 6:1; Exo 6:16, Gershon

TSK: 1Ch 6:17

the sons of Gershom : 1Ch 23:7; Num 3:18, Num 3:21

Shimei : Exo 6:17, Shimi

TSK: 1Ch 6:18

Amram : 1Ch 6:2, 1Ch 6:3, 1Ch 23:12

TSK: 1Ch 6:19

Mahli : 1Ch 23:21, 1Ch 24:26; Exo 6:19, Mahali, Num 3:20, Num 26:57, Num 26:58

TSK: 1Ch 6:20

Libni : 1Ch 6:17

Zimmah : 1Ch 6:42

TSK: 1Ch 6:21

Joah : 1Ch 6:42, Ethan

Zerah : 1Ch 6:41, Adaiah

Jeaterai : 1Ch 6:41, Ethni

TSK: 1Ch 6:22

Amminadab : 1Ch 6:2, 1Ch 6:18; Exo 6:21, Exo 6:24, Izhar

TSK: 1Ch 6:24

Uriel : 1Ch 6:36, Zephaniah, Azariah, Joel

TSK: 1Ch 6:25

am 2904, etc. bc 1100, etc

Elkanah : 1Ch 6:35, 1Ch 6:36; Exo 6:24

TSK: 1Ch 6:26

Zophai : 1Ch 6:35; 1Sa 1:1, Zuph

Nahath : 1Ch 6:34, Toah, 1Sa 1:1, Tohu

TSK: 1Ch 6:27

Eliab : 1Ch 6:34, Eliel, 1Sa 1:1, Elihu

Elkanah : 1Sa 1:1, 1Sa 1:19, 1Sa 1:20; Houbigant says that we may here venture to add, ""Samuel his son.""

TSK: 1Ch 6:28

firstborn : 1Ch 5:1; Lev 27:26; Gen 14:20; Here there is an ellipsis of the name of the firstborn, which the margin correctly supplies as Joel. The word Vashni when otherwise pointed means ""second,""so that the verse more properly reads ""And the sons of Samuel; the firstborn (Joel) and the second Abiah."

Vashni : i.e. Jah is strong; wherefore, sleep thou; changed; my year; second; liberal gift of the Lord, [Strong’ s H2059]. It appears that the Joel is here lost out of the text; and that washni , which signifies ""and the second,""and which refers to Abiah, is made into a proper name. The Syriac and Arabic read as in Samuel. The marginal references contain the variation in the names given to the same persons, in different parts of sacred history, as far as it can be ascertained; and nearly the whole, that is at present known concerning them, may be learned by carefully consulting them. 1Ch 6:33; 1Sa 8:2, Joel

TSK: 1Ch 6:29

Mahli : 1Ch 6:19; Num 3:33

TSK: 1Ch 6:30

Haggiah : i.e. festival of Jah, [Strong’ s H2293], Asaiah. 2Ch 34:20

TSK: 1Ch 6:31

am 2962, bc 1042

whom David : 1Ch 15:16-22, 1Ch 15:27, 25:1-31

after that : 1Ch 16:1; 2Sa 6:17; Psa 132:8, Psa 132:14

TSK: 1Ch 6:32

they ministered : 1Ch 16:4-6, 1Ch 16:37-42; Psa 68:24, Psa 68:25

with singing : Eph 5:19

until Solomon : 1Ch 6:10; 1Ki 8:6-13

and then : 1Ch 9:33, 25:7-31; 2Ch 29:25-30, 2Ch 31:2, 2Ch 35:15; Ezr 3:10, Ezr 3:11, Ezr 6:18; Neh 11:17-23, Neh 12:27, Neh 12:28, Neh 12:45-47; Psa 134:1, Psa 134:2, Psa 135:1-3, waited Heb. stood, 1Ch 6:33; 1Ki 12:6, 1Ki 12:8

according to their order : This order is specified below. 1Co 12:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 6:1

The genealogy of the high priestly stem to the captivity.

Barnes: 1Ch 6:9

Ahimaaz begat Azariah - It must, apparently, be this Azariah, and not the son of Johanan 1Ch 6:10, who was high priest at the dedication of Solomon’ s Temple. For Zadok, who lived into the reign of Solomon 1Ki 4:4 cannot have been succeeded by a great-great-grandson. The notice in 1Ch 6:10, which is attached to the second Azariah, must, beyond a doubt, belong properly to the first.

Barnes: 1Ch 6:11

Ahitub - Between Amariah and Hilkiah 1Ch 6:13 this genealogy is most certainly defective, as it gives three generations only for a period for which nine generations are furnished by the list of the kings of Judah, and which cannot be estimated as much short of 200 years. Further, no one of the names in this part of the list occurs among the High priests of the period, several of whom are mentioned both in the Second Book of Chronicles and in Kings; the explanation of which seems to be that the present is not a list of high priests, but the genealogy of Jozadak or Jehozadak, whose line of descent partly coincided with the list of High priests, partly differed from it. Where it coincided, all the names are given; where it differed, some are omitted, in order (probably) to render the entire list from Phinehas a multiple of seven. See the note at 1Ch 6:20.

Barnes: 1Ch 6:15

Jehozadak - The meaning of the name is "Jehovah is righteous."It has been noted as remarkable that the heads of both the priestly and the royal stock carried to Babylon should have had names (Zedekiah and Jehozadak) composed of the same elements, and assertive of the "justice of God,"which their sufferings showed forth so signally.

Barnes: 1Ch 6:16

A general account of the several branches of the tribe of Levi.

Barnes: 1Ch 6:20

Of Gershom - The names in this list are curiously different from those in 1Ch 6:41-43, which yet appear to represent the same line reversed. Probably both lists are more or less corrupted, and, as in many genealogies, omission is made, to reduce the number of the names to seven. Compare e. g. 1Ch 6:22-28 with 1Ch 6:33-38. Compare the other genealogy ties of this chapter; and see also Matt. 1:1-17.

Barnes: 1Ch 6:28

Vashni - The true name of Samuel’ s first-born, which was "Joel"(see the margin and references), has here dropped out; and the word properly meaning "and his second (son)"has been taken as the name of the first.

Barnes: 1Ch 6:31-48

The genealogies of David’ s three chief singers, Heman, Asaph, and Ethan or Jeduthun.

1Ch 6:32

They waited on their office - On the establishment and continuance of the choral service in the temple, see 2Ch 5:12, 2Ch 29:27-30; 2Ch 35:15.

1Ch 6:33

Heman - In general Asaph takes precedence of Heman and Jeduthun, but here Heman is placed first, because his family, that of the Kohathites, had the highest priestly rank, being the family which furnished the high priests (see 1Ch 6:2-15).

Shemuel - i. e. "Samuel."Our translators have here given the Hebrew, while elsewhere they give uniformlv the Greek, form of the name. We learn by this genealogy that Heman was Samuel’ s grandson.

1Ch 6:39

His brother Asaph - Not "brother"in the ordinary sense of the term, since Asaph was the son of Berachiah, and a Gershonite, not a Kohathite. "Brother"here may mean "fellow-craftsman"(compare 1Ch 25:7).

1Ch 6:44

Ethan - Or Jeduthun (see the margin). Corruption will scarcely account for the two forms of the name, since Ethan is used persistently up to a certain point 1Ch 15:19, after which we have uniformly "Jeduthun."The case seems to be rather one in which a new name was taken after a while, which thenceforth superseded the old. Compare Abraham, Sarah, Joshua, Jehoiakim, Zedekiah, etc.

Poole: 1Ch 6:2

Izhar called also 1Ch 6:22 : compare Exo 6:21 .

Poole: 1Ch 6:5

In the days of Uzzi it is supposed that the high priesthood was translated from Eleazar’ s family to Ithamar’ s, for some cause now unknown, in whose line it continued for some successions.

Poole: 1Ch 6:10

He it is that executed the priest’ s office: so did all the rest, but it is implied that lie did it worthily, he filled his place and valiantly discharged his office in Uzziah’ s time; of which see 2Ch 26:17 , &c. Or this he may relate to Johanan, otherwise called Jehoiada, who is so highly commended for the good service which he did to the house of God and of the king; of whom see 2Ki 11 .

In the temple that Solomon built in Solomon’ s temple; so called to distinguish it from the second temple, which was built or in building when these books were written.

Poole: 1Ch 6:14

Seraiah who was slain by Nebuchadnezzar at Riblah, 2Ki 25:18,21 .

Poole: 1Ch 6:16

This he repeats, as the foundation of the following genealogy of those Levites who were not priests.

Poole: 1Ch 6:19

Who are distinguished and named from their fathers. And the following catalogue is thought to contain the successive heads or chiefs of their several families until thee times of David, by whom they were distributed into several ranks or courses.

Poole: 1Ch 6:20

i.e. His grandson, by his son Shimei, as appears from 1Ch 6:42,43 , the names of father and son being oft used in scripture of more remote progenitors or successors.

Poole: 1Ch 6:24

Uriel called also Zephaniah , 1Ch 6:36 , where also

Uzziah here following is called Azariah .

Poole: 1Ch 6:25

Elkanah the son of that Korah mentioned above, 1Ch 6:22 , as is manifest by 1Ch 6:35-37 and by Exo 6:23,24

Poole: 1Ch 6:26

Elkanah this was another Elkanah , son or grandson of the former Elkanah and either the son or brother of Ahimoth last mentioned, or of Amasai .

Nahath called also Toah , 1Ch 6:31 , and Tohu , 1Sa 1:1 .

Poole: 1Ch 6:27

Elkanah the father of the prophet Samuel, 1Sa 1:1 , who therefore follows here.

Poole: 1Ch 6:31

These are they whose names here follow.

The service Heb. the hands . Hand put for ministry or service , which is commonly performed by the hand. Thus God is frequently said to speak or command things by the hand (i.e. the ministry) of Moses. Compare 2Ch 29:27 .

After that the ark had rest which was in David’ s time, 2Sa 6:17 .

Poole: 1Ch 6:32

The dwelling-place of the tabernacle or, the tabernacle of the tent , as the same Hebrew words are translated, Exo 39:32 40:2,6 .

According to their order which David had appointed by the Spirit, as it follows in this book.

Haydock: 1Ch 6:1

Sophai, Nahath, and Eliab, are called Suph, Thohu, (ver. 34.; Calmet) and Eliel. (Haydock) ---

Sophai may be a surname of Elcana. (Poole) (Du Hamel)

Haydock: 1Ch 6:1

Levi. The genealogy of the Levites is given with more exactitude than any of the preceding. Caath formed two branches, 1. the priests, descended from Aaron; 2. all his other children, who were simply Levites. (Calmet) ---

Hence they are placed after the priests. (Menochius)

Haydock: 1Ch 6:2

Isaar, or Aminadab, ver. 22.

Haydock: 1Ch 6:3

Abiu. These died without children. The genealogy of Eleazar is given, as his family enjoyed the pontificate a long time, while that of Ithamar is neglected, (Calmet) as only Heli and a few others were raised to that dignity. (Haydock)

Haydock: 1Ch 6:4

Eleazar. The nine following generations to Sadoc may be immediate. (Du Hamel)

Haydock: 1Ch 6:5

Abisue. He is mentioned no where else. Josephus ([Antiquities?] v. ultra) calls him Abiezer. (Calmet) ---

Many of these high priests were very obscure. (Menochius) ---

Ozi, after whom Heli is supposed to have reigned, so that Zaraias and the three following were excluded, (Calmet) while Heli, and four of the same family of Ithamar, were acknowledged as high priests. (Tirinus) ---

Abiathar was then forced to give place to Sadoc, (3 Kings ii. 26.; Haydock) whose family was in power at the captivity, ver. 15. (Tirinus) ---

Nicephorus (ii. 4.) and Josephus ([Antiquities?] x. 11.) mention other high priests besides these. (Worthington)

Haydock: 1Ch 6:9

Azarias. Perhaps the same who is called Amarias, (2 Paralipomenon xix. 11.) as Johanan is probably the illustrious Joiada, 4 Kings xi. 4.

Haydock: 1Ch 6:10

This may refer to either. (Calmet) ---

The Holy Ghost gives an encomium to Joiada, for re-establishing the divine worship, (Junius) or to Azarias, for withstanding the impious attempt of king Osias. (Estius; Tirinus, &c.) (2 Paralipomenon xxvi. 17. (Menochius)

Haydock: 1Ch 6:12

Sellum, or Mosollam, chap ix. 11. (Calmet)

Haydock: 1Ch 6:15

Went out, into captivity, while his father was slain, 4 Kings xxv. 18. More than 22 priests would be requisite to fill up near 900 years. See Salien.

Haydock: 1Ch 6:16

Gerson. Hebrew here reads Gersom, though it had Gerson before, ver. 1.

Haydock: 1Ch 6:18

The, &c. This verse is repeated from ver. 2., as the author is now going to continue the genealogy of the Levites, in their natural order, (Haydock) to Samuel. (Du Hamel)

Haydock: 1Ch 6:20

Jahath. See ver. 42, 43. ---

Zamma springs from Semei, Jeth, Gerson, and has a son named Ethan, who has Adaia; as Zara begot Athanai, ver. 41. Almost all the names are rather different

Haydock: 1Ch 6:22

Asir. While Core perished, his children were preserved, Numbers xvi. 30., and xxvi. 11. (Haydock)

Haydock: 1Ch 6:23

Asir. This name seems superfluous (ver. 36., and Exodus vi. 24.; Calmet) perhaps taken from the preceding verse. (Haydock) ---

The two former were sons of Core, ver. 25, 37. (Calmet)

Haydock: 1Ch 6:27

Elcana, his son. It seems necessary to supply, "Samuel, his son," (Haydock) as he descended from the 3d Elcana. (Du Hamel)

Haydock: 1Ch 6:28

Vasseni. Some Latin copies subjoin "Joel," who was the first-born, (ver. 33.) (La Haye) ---

Vasseni means, "and the second;" which can hardly be considered as the name of the eldest son, tough some have take it as such, in like manner as they have explained six, chap. iii. 22. But then the v ought at least to be omitted, (Calmet) as it is in the Vatican and Alexandrian Septuagint, "Sani and Abia." (Haydock) ---

Other editions insert "Joel," with the Syriac and Arabic. (Calmet) ---

This person had therefore either two names, or Joel has been omitted, and we should translate "Joel and the second, Abia." (Menochius) ---

These brothers acted so ill as judges, that the people took occasion to demand a king, 1 Kings viii. 3.

Haydock: 1Ch 6:31

The singing. Hebrew, "the hands or places of the canticle," the two tribunes on each side of the altar. Heman presided over the band in the middle, while Asaph directed those on the right, and Ethan those on the left, ver. 33, 39, and 44. (Calmet) ---

Placed. Hebrew, "rested," as before David's time it had been carried about. He erected a tabernacle for it on Sion, and directed the Levites to attend in order, (chap. xxv.) so that some should be present every day (Menochius) to honour God, both by instruments and vocal music, while the priests performed their sacred functions with the utmost decency.

Gill: 1Ch 6:1

The sons of Levi,.... After an account of the chief of the tribes of Judah and Simeon, of Reuben, Gad, and the half tribe of Manasseh, follows that of Levi, and his posterity; the kingdom being given to Judah, the birthright to Joseph, and the priesthood to Levi: the immediate sons of Levi were

Gershon, Kohath, and Merari; as in Gen 46:11, from these sprung the three families of the Levites.

Gill: 1Ch 6:2

And the sons of Kohath; Amram, Izhar, and Hebron, and Uzziel,.... Given in the same order as in Exo 6:18; see Gill on Exo 6:18.

Gill: 1Ch 6:3-15

And the children of Amram, Aaron, and Moses, and Miriam,.... Very memorable persons: Aaron was the high priest, Moses the prophet and lawgiver, and Miriam a prophetess, see Mic 6:4,

the sons also of Aaron, Nadab and Abihu, Eleazar and Ithamar; the two first were destroyed by fire from heaven for offering strange fire, Lev 10:1 and the third succeeded his father in the high priesthood; the line of which is drawn from Aaron through him unto the Babylonish captivity, from hence to the end of the fifteenth verse, where it ends: Jehozadak is the same with Josedech, Hag 1:1 who went young into Babylon, and whose son Joshua, born in the captivity, came out of it on the proclamation of Cyrus, Ezr 2:2. According to Josephus ^e, and other Jewish writers ^f, in the times of Uzzi, 1Ch 6:6 the priesthood was translated into the family of Ithamar, of which Eli was the first high priest; where it continued to the times of Solomon, when it was restored to Zadok, of the line of Eleazar. It is particularly observed of Azariah, 1Ch 6:10 that he it was that executed the priest's office in the temple built by Solomon; not that he was the first that officiated in it, that was Zadok; but this seems to be Azariah, who was the high priest in the times of Uzziah, who opposed him when he would have offered incense in the temple, 2Ch 26:17, which may be the reason why he is so particularly taken notice of here; though some think this is to be understood of Johanan, the father of Azariah, supposed to the same with Jehoiada, who, in the times of Athaliah, was the instrument of preserving both church and state, 2Ki 11:4, the temple in which he ministered is described as built by Solomon, because at the time of the writing of this there was another temple built, or building, by Zerubbabel.

Gill: 1Ch 6:16-19

The sons of Levi, Gershon, Kohath, and Merari. Which is repeated from 1Ch 6:1 for the sake of their posterity, whose names are given in the three following verses, in the same manner as in Exo 6:17.

Gill: 1Ch 6:20

Of Gershon, Libni his son,.... Whose genealogy runs thus, Jahath, called Jehiel, 1Ch 23:8. Zimmah, between whom was Shimei, 1Ch 6:42. Joah, the same with Ethan, 1Ch 6:42. Iddo, called Adaiah, 1Ch 6:41. Zerah, Jeaterai, whose name was also Ethni, 1Ch 6:41, the posterity of Shimei, the brother of Libni, are omitted.

Gill: 1Ch 6:21-28

The sons of Kohath, Amminadab,.... The same with Izhar, 1Ch 6:2 the posterity of his brethren, Amram, Hebron, and Uzziel, are omitted; and his genealogy is carried to a considerable length, for the sake of Samuel the prophet, who sprang from him: it stands thus, Korah, Assir, Elkanah, Ebiasaph, Assir, Tahath, Uriel, called Zephaniah, 1Ch 6:36 Uzziah, the same with Azariah, 1Ch 6:36. Shaul, whose name is Joel, 1Ch 6:36 then through the sons of Elkanah, before mentioned, Amasai, Ahimoth, called Mahath, 1Ch 6:35 another Elkanah, Zophai, or Zuph, 1Ch 6:35. Nahath, the same with Toah, 1Ch 6:34 and Tohu, 1Sa 1:1, Eliab, called Eliel, 1Ch 6:34, and Elihu, 1Sa 1:1, Jeroham, another Elkanah, the father of Samuel the prophet, whose firstborn was Vashni, and whose name also was Joel, 1Ch 6:33 and so here it is read in the Syriac and Arabic versions:

and his second son Abiah.

Gill: 1Ch 6:29-30

The sons of Merari; Mahli,.... The posterity of his brother Mushi are omitted; his genealogy is drawn thus, Libni, Shimei, Uzza, Shimea, Haggiah, Asaiah.

Gill: 1Ch 6:31

And these are they,.... Who follow; the account of whom begins 1Ch 6:33,

whom David set over the service of the song in the house of the Lord: whom he appointed chief musicians, and masters of the chorus, to manage and conduct that part of divine service in the sanctuary, singing the praises of God, both with vocal and instrumental music:

after the ark had rest; which was when it was brought from the house of Obededom to the city of David, and was placed in a tabernacle he provided for it, 2Sa 6:12, where it remained until the temple was built, when and which was the only time it was removed, whereas before it had been removed from place to place, and so till now had no rest; though some understand this of the ceasing or silence of the oracle over the ark, which was neither consulted by Solomon and his successors, nor any of the high priests afterwards ^g.

Gill: 1Ch 6:32

And they ministered before the dwelling place of the tabernacles of the congregation with singing,.... Psalms, hymns, and spiritual songs; this service they performed before the ark, which was in a tent or tabernacle David pitched for it; and which the Targum here calls the tabernacle of time, or a temporary tabernacle:

until Solomon had built the house of the Lord in Jerusalem; the temple there:

and then they waited on their office according to their order; performed it in the manner prescribed by David, see 1Ch 25:1.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 6:1

¹ sn Beginning with 6:1, the verse numbers through 6:81 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:27 HT, 6:2 ET = 5:28 HT, 6:16 ET = 6:1 HT, etc., through 6:81 ET = 6:66 HT. Beginning with 7:1 the verse numbers in the ET and HT are again the same.

NET Notes: 1Ch 6:10

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 1Ch 6:15

¹ tn The words “the people of” are added in the translation for clarification.

NET Notes: 1Ch 6:16

¹ sn Chapter 6 of 1 Chr begins here in the Hebrew text; 6:16-81 ET = 6:1-66 HT. See the note at 6:1.

² tn The name “Gershom” (also in vv. 17, 20, 43, 62, 71) appears as “Gershon” in 1 Chr 6:1.

NET Notes: 1Ch 6:19

¹ tn Heb “by their fathers.”

NET Notes: 1Ch 6:22

¹ tn Or perhaps, “descendants,” since the list differs from the one in v. 18.

NET Notes: 1Ch 6:25

¹ tn Heb “and Achimoth.”

NET Notes: 1Ch 6:26

¹ tc The consonantal Hebrew text (Kethib) has, “Elkanah, his son, Elkanah.” The marginal reading (Qere) is “Elkanah, the sons of Elkanah.” The text probably originally read simply, “Elkanah his son.”

NET Notes: 1Ch 6:27

¹ tc After the last named individual (“Elkanah” in v. 27) some LXX mss insert the words “Samuel his son” to facilitate a transition to the following verse, which beings “and the sons of Samuel.” Among the English versions that include this added phrase are NAB, NIV, and NLT.

NET Notes: 1Ch 6:28

¹ tc The Hebrew text lacks the name יוֹאֵל (yo’el, “Joel”), which has probably dropped out due to homoioteleuton (note the last three letters of the preceding name שְׁמוּאֵל (shÿmuel, “Samuel”).

NET Notes: 1Ch 6:31

¹ tn Heb “house.”

NET Notes: 1Ch 6:32

¹ tn Heb “they were serving…with music.”

² tn Or traditionally “tabernacle.”

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

Geneva Bible: 1Ch 6:8

And Ahitub begat ^{( a )} Zadok, and Zadok begat Ahimaaz,

^{( a )} Who was high priest after Abiathar was deposed, according to the prophecy of Eli the priest, (1Sa 2:31, 1Sa 2:35).

Geneva Bible: 1Ch 6:10

And Johanan begat Azariah, (he [it is] that executed the ^{( b )} priest's office in the temple that Solomon built in Jerusalem:)

^{( b )} And valiantly resisted king Uzziah, who would have usurped the priest's office (2Ch 26:17-18).

Geneva Bible: 1Ch 6:15

And ^{( c )} Jehozadak went [into captivity], when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar.

^{( c )} That is, he was led into captivity with his father Seraiah the high priest, (2Ki 25:18).

Geneva Bible: 1Ch 6:22

The sons of Kohath; ^{( d )} Amminadab his son, Korah his son, Assir his son,

^{( d )} Who seems to be called Izhar, (Exo 6:21).

Geneva Bible: 1Ch 6:28

And the sons of Samuel; the firstborn ^{( e )} Vashni, and Abiah.

^{( e )} Who is also called Joel, (1Sa 8:2; 1Ch 6:33).

Geneva Bible: 1Ch 6:31

And these [are they] whom David set over the service of song in the house of the LORD, after that the ark had ^{( f )} rest.

^{( f )} After it was brought to the place where the temple would be built and was no longer carried to and fro.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 6:1-81

1 The sons of Levi.

4 The line of Eleazar unto the captivity.

16 The families of Gershom, Kohath, and Merari.

49 The office of Aaron, and his line unto Ahimaaz.

54 The cities of the priests and Levites.

Maclaren: 1Ch 6:32

David's Choristers

They Stood In Their Office, According To Their Order.' 1 Chron. 6:32 (R.V. Margin).

This brief note is buried in the catalogue of the singers appointed by David for the service of song in the house of the Lord.' The waves of their choral praise have long ages since ceased to eddy round the tabernacle of the tent of meeting,' and all that is left of their melodious companies is a dry list of names, in spite of which the dead owners of them are nameless. But the chronicler's description of them may carry some lessons for us, for is not the Church of Christ a choir, chosen to shew forth the praises of Him who has called us out of darkness into His marvellous light'? We take a permissible liberty with this fragment, when we use it to point lessons that may help that great band of choristers who are charged with the office of making the name of Jesus ring through the world. Now, in making such a use of the text, we may linger on each important word in it and find each fruitful in suggestions which we shall be the better for expanding in our own meditations.

We pause on the first word, which is rendered in the Authorised and Revised Versions waited,' and in the margin of the latter stood.' The former rendering brings into prominence the mental attitude with which the singers held themselves ready to take their turns in the service, the latter points rather to their bodily attitude as they fulfilled their office. We get a picture of the ranked flies gathered round their three leaders, Heman, Asaph, and Ethan. These three names are familiar to us from the Psalter, but how all the ranks behind them have fallen dim to us, and how their song has floated into inaudible distance! They stood,' a melodious multitude, girt and attent on their song, or waiting their turn to fill the else silent air with the high praises of Jehovah, and glad when it came to their turn to open their lips in full-throated melody.

Now may we not catch the spirit of that long vanished chorus, and find in the two possible renderings of this word a twofold example, the faithful following of which would put new vigour into our service? We are called to a loftier office, and have heavenly harmonies entrusted to us to be made vocal by our lips, compared with which theirs were poor. They waited on' their office, and shall not we, in a higher fashion, wait on our ministry, and suffer no inferior claims to block our way or hamper our preparedness to discharge it? To let ourselves be entangled with' the affairs of this life,' or to drowse in idle cell,' sleepily letting summonses that should wake us to work sound unheeded and almost unheard, is flagrant despite done to our high vocation as Christians. They also serve who only stand and wait,' but not if in their waiting their eyes are straying everywhere but to their Master's pointing hand or directing eye. The world is full of voices calling Christ's folk to help; but what a host of so-called Christians fail to hoar these piteous and despairing cries, because the noise of their own whims, fancies, and self-centred desires keeps buzzing in their ears. A constant accompaniment of deafness is constant noises in the head; and the Christians who are hardest of hearing when Christ calls are generally afflicted with noises which are probably the cause, and not merely an accompaniment, of their deafness. For indeed it demands no little detachment of spirit from self and sense, from the world and its clamant suitors, if a Christian soul is to be ready to mark the first signal of the great Conductor's baton, and to answer the lightest whisper, intrusting it with a task for Him, with its self-consecrating Here am I. Send me.'

It used to be said that they who watched for providences never wanted providences to watch for; it is equally true that they who are on the watch for opportunities for service never fail to find them, and that ears pricked to' hear what God the Lord shall speak,' summoning to work for Him, will not listen in vain. Paul saw in a vision a man of Macedonia' begging for his help, and straightway' he concluded that God ha(! called' him to preach in Europe. Happy are these Christian workers who hear God's voice speaking through men's needs, and, recognise a divine imperative in human cries!

May we not see in the attitude of David's choristers as they sang, hints for our own discharge of the tasks of our Christian service? There was a curse of old on him who did the work of the Lord negligently,' and its weight falls still on workers and work. For who can measure the harm done to the Christian life of the negligent worker, and who can expect any blessing to come either to him or to others from such half-hearted seeming service? The devil's kingdom is not to be cast down nor Christ's to be builded up by workers who put less than their whole selves, the entire weight of their bodies, into their toil. A pavior on the street brings down his rammer at every stroke with an accompanying exclamation expressing effort, and there is no place in Christ's service for dainty people who will not sweat at their task, and are in mortal fear of over-work. Strenuousness, the gathering together of all our powers, are implied in the attitude of Heman and his band as they stood' in their office. Idle revellers might loll on their rose-strewn couches as they sing idle songs to the sound of the viol and devise for themselves instruments of music, like David,' but the austerer choir of the Temple despised ease, and stood ready for service and in the best bodily posture for song.

The second important word of the text brings other thoughts no less valuable and rich in practical counsel. The singers in the Temple stood in their office,' which was song. Their special work was praise. And that is the highest task of the Church. As a matter of fact, every period of quickened earnestness in the Church's life has been a period marked by a great outburst of Christian song. All intense emotion seeks expression in poetry, and music is the natural speech of a vivid faith. Luther chanted the Marseillaise of the Reformation, A safe stronghold our God is still,' and many another sweet strain blended strangely with the fiery and sometimes savage words from his lips. The Scottish Reformation, grim in some of its features as it was, had yet its Gude and Godly Ballads.' At the birth of Methodism, as round the cradle at Bethlehem, hovered as it were angel voices singing, Glory to God in the highest.' A flock of singing birds let loose attends every revival of Christian life.

The Church's praise is the noblest expression of the Church's life. Its hymns go deeper than its creeds, touch hearts more to the quick, minister to the faith which they enshrine, and often draw others to see the preciousness of the Christ whom they celebrate. How little we should have known of Old Testament religion, notwithstanding law and prophets, if the Psalter had perished!

And it is true, in a very deep sense, that we shall do more for Christ and men by voicing our own deep thankfulness for His great gifts and speaking simply our valuation of, and our thankfulness for, what we draw from Him than by any other form of so-called Christian work. We can offend none by saying: ,We have found the Messias,' and are adoringly glad that we have. The most effectual way of moving other souls to participate in our joy is to let our joy speak. If you wish me to weep,' your own tears must not be held back, and if you wish others to know the preciousness of Christ, you must ring out His name with fervour of emotion and the triumphant confidence. We are the secretaries of God's praise,' as George Herbert has it, for we have possession of His greatest gift, and have learned to know Him in loftier fashion than Heman's choristers dreamed of, having seen the glory of God in the face of Jesus Christ,' and tasted the sweetness of redeeming love. The Apocalyptic seer sets forth a great truth when he tells us that he first heard a new song from the lips of the representatives of the Church, who could sing, Thou wast slain and didst redeem us to God with Thy blood,' and then heard their adoration echoed from' many angels round about the throne,' and finally heard the song reverberated from every created thing in heaven and earth, in the sea and all deep places. A praising Church has experiences of its own which angels cannot share, and it sets in motion the great sea of praise whose surges break in music and roll from every side of the universe in melodious thunder to the great white throne. Without our song even angel voices would lack somewhat.

God said, "A praise is in Mine ear;There is no doubt in it, no fear:Clearer loves sound other ways:I miss My little human praise."

The song of the redeemed has in it a minor strain that gives a sweetness far more poignant than belongs to those who cannot say: Out of the depths I cried unto Thee.' The sweetest songs are those which tell of saddest thought,' and recount experiences of conquered sin and life springing from death.

But it is also true that no kind of Christian service will be effectual, if it lacks the element of grateful praise as its motive and mainspring. Perhaps there would be fewer complaints of toiling all night and wearily hauling in empty nets, if the nets were oftener let down not only at Thy word,' but with glad remembrance of the fishermen's debt to Jesus, and in the spirit of praise. When all our work is a sacrifice of praise, it is pleasing to God and profitable to ourselves and to others. If we would oftener bethink ourselves, and herald every deed with a silent dedication of it and of ourselves to Him who died for us, we should less often have to complain that we have sowed much and brought back little. A pinch of incense cast into the common domestic fire makes its flame sacrificial and fragrant.

The last important word of the text is also fertile in hints for us. The singers stood in their office according to their order.' That last expression may either refer to rotation of service or to distribution of parts in the chorus. They did not sing in unison, grand as the effect of such a song from a multitude sometimes is, but they had their several parts. The harmonious complexity of a great chorus is the ideal for the Church. Paul puts the same thought in a sterner metaphor when he tells the Colossian Christians that he joys beholding your order and the steadfastness of your faith in Christ,' where he is evidently thinking of the Roman legion with its rigid discipline and its solid, irresistible, ranked weight. Division of function and consequent concordant action of different parts is the lesson taught by both metaphors, and by the many modern examples of the immense results gained in machinery that almost simulates vital action, and by organisations for great purposes in which men combine. The Church should be the highest example of such combination, for it is the shrine of the noblest life, even the life of its indwelling Lord. Every member of it should have and know his place. Every Christian should know his part in the great chorus, for he has a part, even if it is only that of tinkling the triangle in the orchestra or beating a drum. That division of function and concordance of action apply to all forms of the Church's action, and are enforced most chiefly by the great Apostolic metaphor of the body and its members. Paul did not delight in uniformity.' Inferiors calling themselves his successors have often aimed at enforcing it, but nature has been too strong for them, and the hedge will grow its own way in spite of pedants' shears. If the whole body were an eye, where the hearing?' The monotony of a church in which uniformity was the ideal would be intolerable. The chorus has its parts, and the soprano cannot say to the bass, I have no need of you,' nor the bass to the tenor, I have no need of thee.'

So let us see that we find our own place, and see that we fill it, singing our own part lustily, and not being either confused or made dumb because another has other notes to sing than are written on our score. Let us recognise unity made more melodious by diversity, the importance of the humblest, and having gifts differing according to the grace given unto us let us wait on our ministry,' and stand in our office according to our order.

MHCC: 1Ch 6:1-81

We have an account of Levi in this chapter. The priests and Levites were more concerned than any other Israelites, to preserve their descent clear, and to be able to prove it; because all the honours and privileges of their office depended upon their descent. Now, the Spirit of God calls ministers to their work, without any limit as to the families they came from; and then, as now, though believers and ministers may be very useful to the church, none but our great High Priest can make atonement for sin, nor can any be accepted but through his atonement.

Matthew Henry: 1Ch 6:1-30

The priests and Levites were more concerned than any other Israelites to preserve their pedigree clear and to be able to prove it, because all the honours and privileges of their office depended upon their descent. And we read of those who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, as polluted, put from the priesthood, and forbidden to eat of the holy things, Ezr 2:62, Ezr 2:63. It is but very little that is here recorded of the genealogies of this sacred tribe. I. The first fathers of it are here named twice, 1Ch 6:1, 1Ch 6:16. Gershom, Kohath, and Merari, are three names which we were very conversant with in the book of Numbers, when the families of the Levites were marshalled and had their work assigned to them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them instruments of Israel's deliverance and settlement and figures of him that was to come, Moses as a prophet and Aaron as a priest. And the mention of Nadab and Abihu (though, having no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine justice which they were made monuments of for offering strange fire, that we may always fear before him. 2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, 1Ch 6:4-15. It begins with Eleazar, who came out of the house of bondage in Egypt, and ends with Jehozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found, which might also intimate that the Levitical priesthood did not make anything perfect, but this was to be done by the bringing in of a better hope. All these here named were not high priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into the family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said (v. 10), He it is that executed the priest's office in the temple that Solomon built. It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest's office (2Ch 26:17, 2Ch 26:18), though he ventured his neck by so doing. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest's office, and made good its barriers against such a daring insult, might well be said to execute it; and this honour is put upon him for it; while Urijah, one of his successors, for a base compliance with King Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy, as perhaps some others are. But some think that this remark upon this Azariah should have been added to his grandfather of the same name (1Ch 6:9), who was the son of Ahimaaz, and that he was the priest who first officiated in Solomon's temple. 3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli) is likewise drawn down for several descents, 1Ch 6:29, 1Ch 6:30.

Matthew Henry: 1Ch 6:31-53

When the Levites were first ordained in the wilderness much of the work then appointed them lay in carrying and taking care of the tabernacle and the utensils of it, while they were in their march through the wilderness. In David's time their number was increased; and, though the greater part of them was dispersed all the nation over, to teach the people the good knowledge of the Lord, yet those that attended the house of God were so numerous that there was not constant work for them all; and therefore David, by special commission and direction from God, new-modelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them.

I. Singing-work, 1Ch 6:31. David was raised up on high to be the sweet psalmist of Israel (2Sa 23:1), not only to pen psalms, but to appoint the singing of them in the house of the Lord (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards. For we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song. Thus when the people of God come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs. These singers kept up that service in the tabernacle till the temple was built, and then they waited on their office there, 1Ch 6:32. When they came to that stately magnificent house they kept as close both to their office and to their order as they had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business. We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them, 1Ch 6:33. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be an equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service. 1. Of the house of Kohath was Heman with his family (1Ch 6:33), a man of a sorrowful spirit, if it be the same Heman that penned the 88th psalm, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (1Sa 8:2, 1Sa 8:3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to be a door-keeper. Rather we may look upon this preferment of the grandson in the church as a recompense for the humble modest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people's losses and balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel. 2. Of the house of Gershom was Asaph, called his brother, because in the same office and of the same tribe, though of another family. He was posted on Heman's right hand in the choir, 1Ch 6:39. Several of the psalms bear his name, being either penned by him or tuned by him as the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David and of Asaph. He was a seer as well as a singer, 2Ch 29:30. His pedigree is traced up here, through names utterly unknown, as high as Levi, 1Ch 6:39-43. 3. Of the house of Merari was Ethan (1Ch 6:44), who was appointed to Heman's left hand. His pedigree is also traced up to Levi, 1Ch 6:47. If these were the Heman and Ethan that penned the 88th and 89th psalms, there appears no reason here why they should be called Ezrahites (see the titles of those psalms), as there does why those should be called so who are mentioned 1Ch 2:6, and who were the sons of Zerah.

II. There was serving-work, abundance of service to be done in the tabernacle of the house of God (1Ch 6:48), to provide water and fuel, - to wash and sweep, and carry out ashes, - to kill, and flay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice or no good ear. As every one has received the gift, so let him minister. Those that could not sing must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service they might be useful in.

III. There was sacrificing-work, and that was to be done by the priests only, 1Ch 6:49. They only were to sprinkle the blood and burn the incense; as for the work of the most holy place, that was to be done by the high priest only. Each had his work, and they both needed one another and both helped one another in it. Concerning the work of the priests we are here told, 1. What was the end they were to have in their eye. They were to make an atonement for Israel, to mediate between the people and God; not to magnify and enrich themselves, but to serve the public. They were ordained for men. 2. What was the rule they were to have in their eye. They presided in God's house, yet must do as they were bidden, according to all that God commanded. That law the highest are subject to.

Keil-Delitzsch: 1Ch 6:1-15

(5:27-41). The family of Aaron, or the high-priestly line of Aaron, to the time of the Babylonian exile. - 1Ch 6:1-3. In order to exhibit the connection of Aharon (or Aaron) with the patriarch Levi, the enumeration begins with the three sons of Levi, who are given in 1Ch 6:1 as in Gen 46:11; Exo 6:16, and in other passages. Of Levi's grandchildren, only the four sons of Kohath (1Ch 6:2) are noticed; and of these, again, Amram is the only one whose descendants - Aaron, Moses, and Miriam - are named (1Ch 6:3); and thereafter only Aaron's sons are introduced, in order that the enumeration of his family in the high-priestly line of Eleazar might follow. With 1Ch 6:2 cf. Exo 1:18, and on 1Ch 6:34 see the commentary on Exo 6:20. With the sons of Aaron ( 1Ch 6:44 ) compare besides Exo 6:23, also Num 3:2-4, and 1Ch 24:1-2. As Nadab and Abihu were slain when they offered strange fire before Jahve (Lev 10:1.), Aaron's race was continued only by his sons Eleazar and Ithamar. After Aaron's death, his eldest son Eleazar was chosen by God to be his successor in the high priest's office, and thus the line of Eleazar came into possession of the high-priestly dignity.

1Ch 6:4-15

(5:30-41). In 1Ch 6:4-15 the descendants of Eleazar are enumerated in twenty-two generations; the word הוליד , "he begat,"being repeated with every name. The son so begotten was, when he lived after his father, the heir of the high-priestly dignity. Thus Phinehas the son of Eleazar (Exo 6:25) is found in possession of it in Jdg 20:28. From this the older commentators have rightly drawn the inference that the purpose of the enumeration in 1Ch 6:4-15 was to communicate the succession of high priests from Eleazar, who died shortly after Joshua (Jos 24:33), to Jehozadak, whom Nebuchadnezzar caused to be carried away into Babylon. From the death of Aaron in the fortieth year after Israel came forth from Egypt, till the building of the temple in the fourth year of the reign of Solomon, 400 years elapsed (480 - _40 = 440, 1Ki 6:1). From the building of the temple to the destruction of Jerusalem and of the temple by the Chaldaeans there was an interval of 423 years (36 years under Solomon, and 387 years during which the kingdom of Judah existed; see the chronological table to 1 Kings 12). Between the death of Aaron, therefore, and the time when Jehozadak was led away into captivity, supposing that that event occurred only under Zedekiah, lay a period of 440 + 423 = 863 years. For this period twenty-two generations appear too few, for then the average duration of each life would be 39 1/4 years. Such an estimate would certainly appear a very high one, but it does not pass the bounds of possibility, as cases may have occurred in which the son died before the father, when consequently the grandson would succeed the grandfather in the office of high priest, and the son would be omitted in our register. The ever-recurring הוליד cannot be brought forward in opposition to this supposition, because הוליד esuace in the genealogical lists may express mediate procreation, and the grandson may be introduced as begotten by the grandfather. On the supposition of the existence of such cases, we should have to regard the average above mentioned as the average time during which each of the high priests held the office. But against such an interpretation of this list of the posterity of Eleazar two somewhat serious difficulties are raised. The less serious of these consists in this, that in the view of the author of our register, the line of Eleazar remained an uninterrupted possession of the high-priestly dignity; but in the historical books of the Old Testament another line of high priests, beginning with Eli, is mentioned, which, according to 1Ch 24:5, and Joseph. Ant. v. 11. 5, belonged to the family of Ithamar. The list is as follows: Eli (1Sa 2:20); his son Phinehas, who, however, died before Eli (1Sa 4:11; his son Ahitub (1Sa 14:3); his son Ahijah, who was also called Ahimelech (1Sa 14:3; 1Sa 22:9, 1Sa 22:11, 1Sa 22:20); his son Abiathar (1Sa 22:20), from whom Solomon took away the high-priesthood (1Ki 2:26.), and set Zadok in his place (1Ki 2:35). According to Josephus, loc. cit. , the high-priestly dignity remained with the line of Eleazar, from Eleazar to Ozi ( עזּי , 1Ch 6:4-6); it then fell to Eli and his descendants, until with Zadok it returned to the line of Eleazar. These statements manifestly rest upon truthful historical tradition; for the supposition that at the death of Ozi the high-priesthood was transferred from the line of Eleazar to the line of Ithamar through Eli, is supported by the circumstance that from the beginning of the judgeship of Eli to the beginning of the reign of Solomon a period of 139 years elapsed, which is filled up in both lines by five names, - Eli, Phinehas, Ahitub, Ahijah, and Abiathar in the passages above quoted; and Zerahiah, Meraioth, Amariah, Ahitub, and Zadok in 1Ch 6:6-8 of our chapter. But the further opinion expressed by Joseph. Antt. viii. 1. 3, that the descendants of Eleazar, during the time in which Eli and his descendants were in possession of the priesthood, lived as private persons, plainly rests on a conjecture, the incorrectness of which is made manifest by some distinct statements of the Old Testament: for, according to 2Sa 8:17 and 2Sa 20:25, Zadok of Eleazar's line, and Abiathar of the line of Ithamar, were high priests in the time of David; cf. 1Ch 24:5. The transfer of the high-priestly dignity, or rather of the official exercise of the high-priesthood, to Eli, one of Ithamar's line, after Ozi's death, was, as we have already remarked on 1Sa 2:27., probably brought about by circumstances or relations which are not now known to us, but without an extinction of the right of Ozi's descendants to the succession in dignity. But when the wave of judgment broke over the house of Eli, the ark was taken by the Philistines; and after it had been sent back into the land of Israel, it was not again placed beside the tabernacle, but remained during seventy years in the house of Abinadab (1 Sam 4:4-7:2). Years afterwards David caused it to be brought to Jerusalem, and erected a separate tent for it on Zion, while the tabernacle had meanwhile been transferred to Gibeon, where it continued to be the place where sacrifices were offered till the building of the temple.

Thus there arose two places of worship, and in connection with them separate spheres of action for the high priests of both lines, - Zadok performing the duties of the priestly office at Gibeon (1Ch 16:39; cf. 1Ki 3:4.), while Abiathar discharged its functions in Jerusalem. But without doubt not only Zadok, but also his father Ahitub before him, had discharged the duties of high priest in the tabernacle at Gibeon, while the connection of Eli's sons with the office came to an end with the slaughter of Ahijah (Ahimelech) and all the priesthood at Nob (1 Sam 22); for Abiathar, the only son of Ahimelech, and the single survivor of that massacre, fled to David, and accompanied him continuously in his flight before Saul (1Sa 22:20-23). But, not content with the slaughter of the priests in Nob, Saul also smote the city itself with the edge of the sword; whence it is probable, although all definite information to that effect is wanting, that it was in consequence of this catastrophe that the tabernacle was removed to Gibeon and the high-priesthood entrusted to Zadok's father, a man of the line of Eleazar, because the only son of Ahimelech, and the only representative of Ithamar's line, had fled to David. If this view be correct, of the ancestors of Ahitub, only Amariah, Meraioth, and Zerahiah did not hold the office of high priest. But if these had neither been supplanted by Eli nor had rendered themselves unworthy of the office by criminal conduct; if the only reason why the possession of the high-priesthood was transferred to Eli was, that Ozi's son Zerahiah was not equal to the discharge of the duties of the office under the difficult circumstances of the time; and if Eli's grandson Ahitub succeeded his grandfather in the office at a time when God had already announced to Eli by prophets the approaching ruin of his house, then Zerahiah, Meraioth, and Amariah, although not de facto in possession of the high-priesthood, might still be looked upon as de jure holders of the dignity, and so be introduced in the genealogies of Eleazar as such. In this way the difficulty is completely overcome.

But it is somewhat more difficulty to explain the other fact, that our register on the one hand gives too many names for the earlier period and too few for the later time, and on the other hand is contradicted by some definite statements of the historical books. We find too few names for the time from the death of Aaron to the death of Uzzi (Ozi), when Eli became high priest, - a period of 299 years ( vide the Chronological View of the Period of the Judges , ii. 1, S. 217). Five high priests - Eleazar, Phinehas, Abishua, Bukki, and Uzzi - are too few; for in that case each one of them must have discharged the office for 60 years, and have begotten the son who succeeded him in the office only in his 60th year, or the grandson must have regularly succeeded the grandfather in the office, - all of which suppositions appear somewhat incredible. Clearly, therefore, intermediate names must have been omitted in our register. To the period from Eli till the deposition of Abiathar, in the beginning of Solomon's reign - which, according to the chronological survey, was a period of 139 years - the last five names from Zerahiah to Zadok correspond; and as 24 years are thus assigned to each, and Zadok held the office for a number of years more under Solomon, we may reckon an average of 30 years to each generation. For the following period of about 417 years from Solomon, or the completion of the temple, till the destruction of the temple by the Chaldaeans, the twelve names from Ahimaaz the son of Zadok to Jehozadak, who was led away into captivity, give the not incredible average of from 34 to 35 years for each generation, so that in this part of our register not many breaks need be supposed. But if we examine the names enumerated, we find (1) that no mention is made of the high priest Jehoiada, who raised the youthful Joash to the throne, and was his adviser during the first years of his reign (2 Kings 11, and 2Ch 22:10; 2Ch 24:2), and that under Ahaz, Urijah, who indeed is called only הכּהן , but who was certainly high priest (2Ki 16:10.), is omitted; and (2) we find that the name Azariah occurs three times (1Ch 6:9, 1Ch 6:10, and 1Ch 6:11), on which Berth. remarks: "Azariah is the name of the high priest in the time of Solomon (1Ki 4:2), in the time of Uzziah (2Ch 26:17), and in the time of Hezekiah (2Ch 31:10)."Besides this, we meet with an Amariah, the fifth after Zadok, whom Lightf., Oehler, and others consider to be the high priest of that name under Jehoshaphat, 2Ch 19:11. And finally, (3) in the historical account in 2Ki 22:4., Hilkiah is mentioned as high priest under Josiah, while according to our register (1Ch 6:13) Hilkiah begat Azariah; whence we must conclude either that Hilkiah is not the high priest of that name under Josiah, or Azariah is not the person of that name who lived in the time of Hezekiah. As regards the omission of the names Urijah and Jehoiada in our register, Urijah may have been passed over as an unimportant man; but Jehoiada had exerted far too important an influence on the fate of the kingdom of Judah to allow of his being so overlooked. The only possibilities in his case are, either that he occurs in our register under another name, owing to his having had, like so many others, two different names, or that the name יהוידע has fallen out through an old error in the transcription of the genealogical list. The latter supposition, viz., that Jehoiada has fallen out before Johanan, is the more probable. Judging from 2Ki 12:3 and 2Ch 24:2, Jehoiada died under Joash, at least five or ten years before the king, and consequently from 127 to 132 years after Solomon, at the advanced age of 130 years (2Ch 24:15). He was therefore born shortly before or after the death of Solomon, being a great-grandson of Zadok, who may have died a considerable time before Solomon, as he had filled the office of high priest at Gibeon under David for a period of 30 years.

Then, if we turn our attention to the thrice recurring name Azariah, we see that the Azariah mentioned in 1Ki 4:2 cannot be regarded as the high priest; for the word כּהן in this passage does not denote the high priest, but the viceroy of the kingdom ( vide on the passage). But besides, this Azariah cannot be the same person as the Azariah in 1Ch 6:9 of our genealogy, because he is called a son of Zadok, while our Azariah is introduced as the son of Ahimaaz, the son of Zadok, and consequently as a grandson of Zadok; and the grandson of Zadok who is mentioned as being high priest along with Abiathar, 1Ki 4:4, could not have occupied in this grandfather's time the first place among the highest public officials of Solomon. The Azariah mentioned in 1Ki 4:2 as the son of Zadok must not be considered to be a brother of the Ahimaaz of our register, for we very seldom find a nephew and uncle called by the same name. As to the Azariah of 1Ch 6:10, the son of Johanan, it is remarked, "This is he who was priest (or who held the priest's office; כּהן , cf. Exo 40:13; Lev 16:32) in the house (temple) which Solomon had built in Jerusalem."R. Sal. and Kimchi have connected this remark with the events narrated in 2Ch 26:17, referring it to the special jealousy of King Uzziah's encroachments on the priest's office, in arrogating to himself in the temple the priestly function of offering incense in the holy place. Against this, indeed, J. H. Mich. has raised the objection, quod tamen chronologiae rationes vix admittunt; and it is true that this encroachment of Uzziah's happened 200 years after Solomon's death, while the Azariah mentioned in our register is the fourth after Zadok. But if the name Jehoiada has been dropped out before Johanan, and the Jehoiada held the high priest's office for a considerable time under Joash, the high-priesthood of his grandson Azariah would coincide with Uzziah's reign, when of course the chronological objection to the above-mentioned explanation of the words וגו כּהן אשׁר הוּא is removed.

(Note: Bertheau's explanation is inadmissible. He says: "If we consider that in the long line of the high priests, many of them bearing the same name, it would naturally suggest itself to distinguish the Azariah who first discharged the duties of his office in the temple, in order to bring a fixed chronology into the enumeration of the names; and if we recollect that a high priest Azariah, the son, or according to our passage more definitely the grandson, of Zadok, lived in the time of Solomon; and finally, if we consider the passage 1Ch 6:32, we must hold that the words, 'He it is who discharged the duties of priest in the temple which Solomon had built in Jerusalem,'originally stood after the name Azariah in v. 9; cf. 1Ki 4:2."All justification of the proposed transposition is completely taken away by the fact that the Azariah of 1Ki 4:2 was neither high priest nor the same person as the Azariah in v. 10 of our register; and it is impossible that a grandson of Zadok whom Solomon appointed to the high-priesthood, instead of Abiathar, can have been the first who discharged the duties of high priest in the temple. Oehler's opinion (in Herzog's Realencyklop . vi. 205), that the Amariah who follows Azariah (1Ch 6:11) is identical with the Amariah under Jehoshaphat, is not less improbable; for Jehoshaphat was king sixty-one years after Solomon's death, and during these sixty-one years the four high priests who are named between Zadok and Amariah could not have succeeded each other.)

But lastly, the difficulty connected with the fact that in our passage Azariah follows Hilkiah, while in 2Ki 22:4. and 2Ch 31:10, 2Ch 31:13, Azariah occurs as high priest under King Hezekiah, and Hilkiah in the time of his great-grandson Josiah, cannot be cleared away by merely changing the order of the names Hilkiah and Azariah. For, apart altogether from the improbability of such a transposition having taken place in a register formed as this is, "Shallum begat Hilkiah, and Hilkiah begat Azariah, and Azariah begat,"the main objection to it is the fact that between Azariah, 1Ch 6:13, who lived under Uzziah, and Hilkiah four names are introduced; so that on this supposition, during the time which elapsed between Uzziah's forcing his way into the temple till the passover under Hezekiah, i.e., during a period of from 55 to 60 years, four generations must have followed one another, which is quite impossible. In addition to this, between Hezekiah and Josiah came the reigns of Manasseh and Amon, who reigned 55 years and 2 years respectively; and from the passover of Hezekiah to the finding of the book of the law by the high priest Hilkiah in the eighteenth year of Josiah, about 90 years had elapsed, whence it is clear that on chronological grounds Hilkiah cannot well have been the successor of Azariah in the high-priesthood. The Azariah of v. 11f., therefore, cannot be identified with the Azariah who was high priest under Hezekiah (2Ch 31:10); and no explanation seems possible, other than the supposition that between Ahitub and Zadok the begetting of Azariah has been dropped out. On this assumption the Hilkiah mentioned in v. 13 may be the high priest in the time of Josiah, although between him and the time when Jehozadak was led away into exile three names, including that of Jehozadak, are mentioned, while from the eighteenth year of Josiah till the destruction of the temple by the Chaldaeans only 30 years elapsed. For Hilkiah may have been in the eighteenth year of Josiah's reign very old; and at the destruction of Jerusalem, not Jehozadak, but his father Seraiah the grandson of Hilkiah, was high priest, and was executed at Riblah by Nebuchadnezzar (2Ki 25:18, 2Ki 25:21), from which we may conclude that Jehozadak was led away captive in his early years. The order in which the names occur in our register, moreover, is confirmed by Ezr 7:1-5, where, in the statement as to the family of Ezra, the names from Seraiah onwards to Amariah ben-Azariah occur in the same order. The correspondence would seem to exclude any alterations of the order, either by transposition of names or by the insertion of some which had been dropped; but yet it only proves that both these genealogies have been derived from the same authority, and does not at all remove the possibility of this authority itself having had some defects. The probability of such breaks as we suppose in the case of Jehoiada and Azariah, who lived under Hezekiah, is shown, apart altogether from the reasons which have been already brought forward in support of it, by the fact that our register has only eleven generations from Zadok, the contemporary of Solomon, to Seraiah, who was slain at the destruction of Jerusalem; while the royal house of David shows seventeen generations, viz., the twenty kings of Judah, omitting Athaliah, and Jehoahaz and Zedekiah, the last two as being brothers of Jehoiakim (1Ch 3:10-24). Even supposing that the king's sons were, as a rule, earlier married, and begat children earlier than the priests, yet the difference between eleven and seventeen generations for the same period is too great, and is of itself sufficient to suggest that in our register of the high priests names are wanting, and that the three or four high priests known to us from the historical books who are wanting - Amariah under Jehoshaphat, Jehoiada under Joash, (Urijah under Ahaz,) and Azariah under Hezekiah - were either passed over or had fallen out of the list made use of by the author of the Chronicle.

(Note: The extra-biblical information concerning the prae-exilic high priests in Josephus and the Seder Olam, is, in so far as it differs from the account of the Old Testament, without any historical warr Ant. Vide the comparison of these in Lightfoot, Ministerium templi , Opp. ed. ii. vol. i. p. 682ff.; Selden, De success, in pontific . lib. i.; and Reland, Antiquitatt . ss. ii. c. 2.)

1Ch 6:15

(5:41). Jehozadak is the father of Joshua who returned from exile with Zerubbabel, and was the first high priest in the restored community (Ezr 3:2; Ezr 5:2; Hag 1:1). After הלך , "he went forth," בּגּולה is to be supplied from וגו בּהגלות , "he went into exile"to Babylon; cf. Jer 49:3.

Keil-Delitzsch: 1Ch 6:16-81

(Ch. 6). The families and cities of the Levites. - Vv. 1-34. Register of the families of the Levites. - This is introduced by an enumeration of the sons and grandsons of Levi (1Ch 6:16-19), which is followed by lists of families in six lines of descent: ( a ) the descendants of Gershon (1Ch 6:20-21), of Kohath (1Ch 6:22-28), and of Merari (1Ch 6:29-30); and ( b ) the genealogies of David's chief musicians (1Ch 6:31, 1Ch 6:32), of Heman the Kohathite (1Ch 6:33-38), of Asaph the Gershonite (1Ch 6:39-43), and of Ethan the Merarite (1Ch 6:44-47); and in 1Ch 6:48, 1Ch 6:49, some notes as to the service performed by the other Levites and the priests are added.

(6:1-4). The sons of Levi are in 1Ch 6:1 again enumerated as in 1Ch 6:1; then in 1Ch 6:16-22 the sons of these three sons, i.e., the grandsons of Levi, are introduced, while in 1Ch 6:1 only the sons of Kohath are mentioned. The only object of this enumeration is to make quite clear the descent of the Levitic families which follow. The name of the first son of Levi is in 1Ch 6:16, 1Ch 6:17, 1Ch 6:20, etc. of this chapter גּרשׁם , which was the name of Moses' son, cf. 1Ch 23:15.; whereas in 1Ch 6:1 and in the Pentateuch we find a different pronunciation, viz., גּרשׁון . The names of Levi's grandsons in 1Ch 6:17-22 coincide with the statements of the Pentateuch, Exo 6:17-19, and Num 3:17-20, cf. Num 26:57. Bertheau and other commentators consider the words in 1Ch 6:17 , "and these are the families of Levi according to their fathers,"to be a "concluding subscription"to the statements of 1Ch 6:15-17, and would remove ו before אלּה , as not compatible with this supposition. But in this he is wrong: for although the similar statement in Exo 6:20 is a subscription, yet it is in Num 3:20 a superscription, and must in our verse also be so understood; for otherwise the enumeration of the descendants of Gershon, Kohath, and Merari, which follows, would be brought in very abruptly, without any connecting particle, and the ו before אלּה points to the same conclusion.

Keil-Delitzsch: 1Ch 6:20-30

(6:5-15). The three lists of the descendants of Gershon, Kohath, and Merari are similar to one another in plan, and in all, each name is connected with the preceding by בּנו , "his son,"but they differ greatly in the number of the names.

1Ch 6:20-21

(6:5-6). The ל before גּרשׁום is introductory: "as to Gershom."Those of his descendants who are here enumerated belong to the family of his oldest son Libni, which is traced down through seven generations to Jeaterai, a name not elsewhere met with. Of the intermediate names, Johath, Zimmah, and Zerah occur also among the descendants of Asaph, who is descended from the line of Shimei, 1Ch 6:39.

1Ch 6:22-28

(6:7-13). The genealogy of the descendants of Kohath consists of three lists of names, each of which commences afresh with בּני , 1Ch 6:22, 1Ch 6:35, and 1Ch 6:38; yet we learn nothing from it as to the genealogical connection of these three lines. The very beginning, "The sons of Kohath, Amminidab his son, Korah his son, Assir his son,"is somewhat strange. For, according to Exo 6:18, Exo 6:21, and Exo 6:24, Kohath's second son is called Izhar, whose son was Korah, whose sons were Assir, Elkanah, and Abiasaph. Amminidab is nowhere met with as a son of Kohath; but among the descendants of Uzziel, a prince of a father's-house is met with in the time of David who bore this name. The name Amminidab occurs also in the time of Moses, in the genealogies of the tribe of Judah, 1Ch 2:10; Num 1:7; Rth 1:19, as that of the father of the prince Nahshon, and of Elisheba, whom Aaron took to wife, Exo 6:23. But since the names Korah and Assir point to the family of Izhar, the older commentators supposed the Amminidab of our verse to be only another name for Izhar; while Bertheau, on the contrary, conjectures "that as an Amminidab occurs in the lists of the descendants of Kohath as father-in-law of Aaron, Amminidab has been substituted for Izhar by an ancient error, which might very easily slip into an abridgment of more detailed lists."But we have here no trace of an abridgment of more detailed lists. According to Exo 6:21 and Exo 6:24, Korah was a son of Izhar, and Assir a son of Korah; and consequently in our genealogies only the name Izhar is wanting between Korah and Kohath, while instead of him we have Amminidab. An exchange or confusion of the names of Izhar and Amminidab the father-in-law of Aaron, is as improbable as the supposition that Amminidab is another name for Izhar, since the genealogies of the Pentateuch give only the name Izhar. Yet no third course is open, and we must decide to accept either one or the other of these suppositions. For that our verses contain a genealogy, or fragments of genealogies, of the Kohathite line of Izhar there can be no doubt, when we compare them with the genealogy (1Ch 6:33) of the musician Heman, a descendant of Kohath, which also gives us the means of explaining the other obscurities in our register. In 1Ch 6:22 and 1Ch 6:23 the names of Assir, Elkanah, and Abiasaph, and again Assir, follow that of Korah, with בּנו after each. This בּנו cannot be taken otherwise than as denoting that the names designate so many consecutive generations; and the only peculiarity in the list is, that the conjunction w is found before Abiasaph and the second Assir, while the other names do not have it. But if we compare the genealogy in Ex 6 with this enumeration, we find that there, in 1Ch 6:39, the same three names, Assir, Elkanah, and Abiasaph, which are here enumerated as those of the son, grandson, and great-grandson of Korah, were said to be the names of the sons of the Izharite Korah. Further, from Heman's genealogy in 1Ch 6:37, we learn that the second Assir of our list is a son of Abiasaph, and, according to 1Ch 6:37 and 1Ch 6:23, had a son Tahath. Assir, Elkanah, and Abiasaph must consequently be held to have been brothers, and the following Assir a son of the last-named Abiasaph, whose family is in 1Ch 6:9 further traced through four generations (Tahath, Uriel, Uzziah, and Shaul). Instead of these four, we find in 1Ch 6:37 and 1Ch 6:36 the names Tahath, Zephaniah, Azariah, and Joel. Now although the occurrence of Uzziah and Azariah as names of the same king immediately suggests that in our register also Uzziah and Azariah are two names of the same person, yet the divergence in the other names, on the one hand Zephaniah for Joel, and on the other Uriel for Shaul, is strongly opposed to this conjecture. The discrepancy can scarcely be naturally explained in any other way, than by supposing that after Tahath the two genealogies diverge-ours introducing his son Uriel and his descendants; the other, in 1Ch 6:36, mentioning a second son of Tohath, Zephaniah, of whose race Heman came.

1Ch 6:25-30

(6:10-15). "And the sons of Elkanah, Amasai and Ahimoth."As it is clear that with אלק וּבני אל a new list begins, and that the preceding enumeration is that of the descendants of Abiasaph, it is at once suggested that this Elkanah was the brother of the Abiasaph mentioned in 1Ch 6:15. If, however, we compare the genealogy of Heman, we find there (1Ch 6:36 and 1Ch 6:35) a list of the descendants of Joel in an ascending line, thus, - Elkanah, Amasai, Mahath, Elkanah, Zuph; from which it would seem to follow that our Elkanah is the son of Moel mentioned in 1Ch 6:36, for Ahimoth may be without difficulty considered to be another form of the name Mahath. This conclusion would be assured if only the beginning of 1Ch 6:26 were in harmony with it. In this verse, indeed, בּנו אלקנה , as we read in the Kethibh, may be without difficulty taken to mean that Elkanah was the son of Ahimoth, just as in 1Ch 6:20 Elkanah is introduced as son of Mahath. But in this way no meaning can be assigned to the אלקנה which follows בני , and Bertheau accordingly is of opinion that this אלקנה has come into the text by an error. The Masoretes also felt the difficulty, and have substituted for the Kethibh בנו the Keri בּני , but then nothing can be made of the first אלקנה in 1Ch 6:26. Beyond doubt the traditional text is here corrupt, and from a comparison of 1Ch 6:35 and 1Ch 6:34 the only conclusion we can draw with any certainty is that the list from צופי onwards contains the names of descendants of Elkanah the son of Mahath, which is so far favourable to the Keri אלקנה בּני . The name Elkanah, on the contrary, which immediately precedes בנו , seems to point to a hiatus in the text, and gives room for the conjecture that in 1Ch 6:10 the sons of Elkanah, the brother of Abiasaph and Assir, were named, and that there followed thereupon an enumeration of the sons or descendants of the Elkanah whom we meet with in 1Ch 6:36 as son of Joel, after which came the names Elkanah בּנו , Zophai בּנו , etc. נחת and אליאב we consider to be other forms of תּוח and אליאל , 1Ch 6:34, and צופי is only another form of צוּף . The succeeding names, Jeroham and Elkanah (1Ch 6:27), agree with those in 1Ch 6:34; but between the clauses "Elkanah his son"(1Ch 6:27), and "and the sons of Samuel"(1Ch 6:28), the connecting link בּנו שׁמוּאל , cf. 1Ch 6:33, is again wanting, as is also, before or after הבּכר (1Ch 6:28), the name of the first-born, viz., Joel; cf. 1Ch 6:33 with 1Sa 8:2. Now, although the two last-mentioned omissions can be supplied, they yet show that the enumeration in 1Ch 6:22 is not a continuous list of one Kohathite family, but contains only fragments of several Kohathite genealogies. - In 1Ch 6:29 and 1Ch 6:30, descendants of Merari follow; sons of Mahli in six generations, who are not mentioned elsewhere. Bertheau compares this list of names, Mahli, Libni, Shimei, Uzza, Shimea, Haggiah, and Asaiah, with the list contained in 1Ch 6:44, Mushi, Mahli, Shamer, Bani, Amzi, Hilkiah, and Amaziah, and attempts to maintain, notwithstanding the great difference in the names, that the two lists were originally identical, in order to find support for the hypothesis "that the three lists in 1Ch 6:20 have not found a place in the Chronicle from their own intrinsic value, or, in other words, have not been introduced there in order to give a register of the ancestors of Jeaterai, the sons of Samuel and Asaiah, but have been received only because they bring us to Heman, Asaph, and Ethan, 1Ch 6:34, 1Ch 6:39, 1Ch 6:44, in another fashion than the lists of names in 1Ch 6:33."But this hypothesis is shown to be false, apart altogether from the other objections which might be raised against it, by the single fact of the total discrepancy between the names of the Merarites in 1Ch 6:29 and 1Ch 6:30 and those found in 1Ch 6:44-47. Of all the six names only Mahli is found in both cases, and he is carefully distinguished in both - in the genealogy of Ethan as the son of Mushi and grandson of Merari; in our list as the son of Merari. When we remember that Merari had two sons, Mahli and Mushi, after whom the father's-houses into which his descendants divided themselves were named (Num 3:20; Num 26:58), and that the same names very frequently occur in different families, it would never suggest itself to any reader of our register to identify the line of Mushi with the line of Mahli, seeing that, except the name of Mahli the son of Mushi, which is the same as that of his uncle, all the other names are different. 1Ch 6:29 and 1Ch 6:30 contain a register of the family of Mahli, while the ancestors of Ethan, 1Ch 6:44-47, belonged to the family of Mushi. Our list then absolutely cannot be intended to form a transition to Ethan or Ethan's ancestors. The same may be said of the two other lists 1Ch 6:20-22 and 1Ch 6:23-28, and this transition hypothesis is consequently a mere airspun fancy. The three lists are certainly not embodied in the Chronicle on account of the persons with whose names they end-Jeaterai, the sons of Samuel, and Asaiah; but the author of the Chronicle has thought them worthy of being received into his work as registers of ancient families of the three sons of Levi which had been transmitted from ancient times.

Keil-Delitzsch: 1Ch 6:31-49

(6:16-34). The genealogies of the Levite musicians - Heman, Asaph, and Ethan. - These registers are introduced by an account of the service of the Levites about the sanctuary (1Ch 6:31, 1Ch 6:32), and conclude with remarks on the service of the remaining Levites (1Ch 6:48, 1Ch 6:49).

1Ch 6:31-32

(6:16-17). "These are they whom David set for the leading of the song in the house of Jahve, after the resting of the ark,"cf. 1Ch 6:20, 1Ch 6:22. ידי על "upon the hands,""to the hands;"that is, both for leading, and, according to arrangement. To the hands of the song, i.e., to manage the singing, to carry it on, to conduct it. הערון ממּנוח , "from the resting of the ark,"i.e., from the time that the ark of the covenant, which in the prae-Davidic time had been carried about from one place to another, had received a permanent resting-place on Zion, and had become the centre of the worship instituted by David, 2Sa 6:17. "And they served before the dwelling of the tabernacle with song." משׁכּן לפני , "before the dwelling,"for the sacrificial worship, with which the singing of psalms was connected, was performed in the court before the dwelling. The genitive מועד אהל is to be taken as explanatory: "The dwelling (of Jahve), which was the tent of the meeting (of God with His people)." מועד אהל was the usual designation of the tabernacle built by Moses, which was at first set up in Shiloh, then in the time of Saul at Nob, and after the destruction of that city by Saul (1 Sam 22) in Gibeon (1Ch 21:29). It denotes here the tent which David had erected upon Mount Zion for the ark of the covenant, because from its containing the ark, and by the institution of a settled worship in it (cf. 1Ch 16:1-4.), it thenceforth took the place of the Mosaic tabernacle, although the Mosaic sanctuary at Gibeon continued to be a place of worship till the completion of the temple (1Ki 3:4; 2Ch 1:3), - "till Solomon built the house of Jahve in Jerusalem,"into which the ark was removed, and to which the whole of the religious services were transferred. In their services they stood כּמשׁפּטם , according to their right, i.e., according to the order prescribed for them by David; cf. 1 Chron 16:52ff.

1Ch 6:33-38

(6:18-23). "These (following three men, Heman, Asaph, and Ethan) are they who stood (in service) with their sons."The three were the heads of the three Levitic families, to whom the execution of the liturgic singing was entrusted. The names of their sons, vide 1Ch 25:1-6. The object of the following genealogies is to show their descent from Levi. "Of the sons of the Kohathite family (is) Heman the singer." המשׁורר , ὁ ψαλτῳδός lxx. Heman is named first as being the head of the choir of singers who stood in the centre, while Asaph and his choir stood on his right hand, and on the left Ethan and his choir, so that when they sang in concert the conducting of the whole fell to Heman. His family is traced back in 1Ch 6:33-38 through twenty members to "Kohath the son of Levi, then son of Israel"(Jacob).

1Ch 6:39-43

(6:24-28). "His brother Asaph,"who is Heman's brother only in the more general sense of being closely connected with him, partly by their common descent from Levi, partly by their common calling, was a descendant of Gershon from his younger son Shimei. His genealogy contains only fifteen names to Gershon, five less than that of his contemporary Heman, probably because here and there intermediate names are omitted.

1Ch 6:44-47

(6:29-32). "And the sons of Merari their brethren (i.e., the brethren of the choirs of Heman and Asaph) on the left (i.e., forming the choir which stood on the left hand) were Ethan and his sons."As in the case of Asaph, so also in that of Ethan, וּבניהם (1Ch 6:18) is omitted, but is to be supplied; when the introductory clause "and the sons of Merari"is at once explained. Ethan is a Merarite of the younger line of Mushi (see above). The name of his father is here קישׁי , and in 1Ch 15:17 it is קוּשׁיהוּ , which latter is clearly the original form, which has been shortened into Kishi. Instead of the name Ethan ( איתן ) as here and in 1Ch 15:19, we find in other passage a Jeduthun mentioned as third chief-musician, along with Heman and Asaph (cf. 1Ch 25:1; 2Ch 35:15; Neh 11:17, cf. 1Ch 6:41); from which we see that Jeduthun was another name for Ethan, probably a by-name - ידוּתוּן , "praiseman"- which he had received from his calling, although nothing is said in the Old Testament as to the origin of this name. His genealogy contains only twelve names to Merari, being thus still more abridged than that of Asaph.

1Ch 6:48-49

(6:33-34). "And their brethren the Levites,"i.e., the other Levites besides the singers just mentioned, "were נתוּנים given for every service of the dwelling of the house of God,"i.e., given to Aaron and his sons (the priests) for the performance of service in the carrying on of the worship; cf. Num 3:9; Num 8:16-19; Num 18:6. But Aaron and his sons had three duties to perform: (1) they burnt the offerings on the altar of burnt-offering and on the altar of incense, cf. Num 18:1-7; (2) they looked after all the service of the holy place; (3) they had to atone for Israel by offering the atoning-sacrifices, and performing the cleansings according to all that Moses commanded. This last clause refers to all the three above-mentioned duties of the priests. Moses is called the servant of God, as in Deu 34:5; Jos 1:1, Jos 1:13.

Constable: 1Ch 1:1--9:44

I. ISRAEL'S HISTORICAL ROOTS chs. 1--9

"The fact that the author of 1 and 2 Chronicles devoted nine chapters out of sixty-five to genealogies (1 Chr 1-9) makes clear that these were of great importance to him and bear significantly on his purpose in writing his work. This purpose needs to be understood by any commentator who would elucidate the nature of these volumes.

"We may define a genealogy as a written or oral expression of the descent of a person or persons from an ancestor or ancestors.'¹⁸ They may display breadth (These were the sons of Israel: Reuben, Simeon, Levi, Judah,' 1 Chr 2:1) and depth (the sons of Solomon: Rehoboam, Abijah his son, Asa his son,' 1 Chr 3:10). This latter genealogy and others of its type that display depth alone are termed linear.' Biblical genealogies, like the extrabiblical ones, are normally quite limited in depth, rarely extending beyond ten or twelve generations but often from four to six. In 1 Chronicles 2-9 we have an exception. Perhaps the writer sometimes joined separate genealogies.

"If a genealogy displays breadth as well as depth, it is termed segmented,' or mixed.' In Chronicles multiple descendants of an ancestor are frequently named, but not all the lives are pursued to later generations. Genealogies may proceed from parent to child (descending, as in 1 Chr 9:39-44) or from child to parent (ascending, as in 1 Chr 9:14-16).

"The two types of genealogy, linear and segmented, serve different purposes. The linear genealogy seeks to legitimize an individual by relating him to an ancestor whose status is established. The segmented genealogy is designed to express relationships between the various branches of a family."¹⁹

"Their function, broadly speaking, is to show that the promises and purposes of God continue."²⁰

The aim of the genealogies "is to paint a portrait of the people of God in its ideal extent as a symbol of both the particularity of his election and the breadth of his grace."²¹

". . . it should be noted that a further theme of Chr., that of the Lord's willingness to start afresh with his errant people, is also tucked away almost unnoticed in the genealogies."²²

Constable: 1Ch 4:1--7:40

B. The House of Israel chs. 4-7

The writer's next concern was to trace the line of people to whom and through whom God promised to bring blessing and salvation. That nation was Israel, the descendants of Jacob. The writer viewed Israel as consisting of 12 tribes, not just the tribes represented by the returnees from Babylonian exile. The nation as a whole would have a future.

Constable: 1Ch 6:1-81

4. The family of Levi ch. 6

This list clearly defines the priests and Levites' line of descent. Only the descendants of Aaron, the priests, could serve in the temple by offering sacrifices on the incense altar (v. 49; cf. Num. 3:5-38). Nehemiah correctly barred priests who could not demonstrate that they were descendants of Aaron from serving in the rebuilt (second) temple (Neh. 7:63-65).

The priests could only function when Israel dwelt in the Promised Land and as long as the tabernacle or temple God had blessed with His presence stood. With the return from exile the ritual of covenant worship was again possible. Consequently the priesthood was very important to the restoration community.

God had given the special privilege of being priests to Aaron and his sons as a gracious blessing. Normally the first-born son acted as priest of the family in the ancient Near East. This was one of the privileges of the birthright. Reuben had forfeited this, too, by his sin.

Verses 1-15 trace Aaron's descendants, the high priests, to the Babylonian exile.

"Some writers have wanted to portray the high priest in postexilic times in an exalted position. But it is striking how little attention the Chronicler gives to the role of high priest. . . .

". . . in a number of passages he put considerable emphasis on faith in God as the way to blessing but rarely on ritual perfection."²⁸

Verses 16-53 give a more general list of the descendants of Levi whom God allowed to assist the priests in certain aspects of Israel's worship. They received this privilege as a result of God's grace as well (Num. 3:12-13, 45; 8:14). God's physical provision for the Levites concludes the chapter (vv. 54-81).

The writer placed Levi's genealogy at the heart of a chiastic structure. In this way he drew attention to Levi's central importance in Israel.²⁹

A The lineage of David (chs. 1-3)

B Judah and Simeon in the South (4:1-43)

C The transjordanian tribes to the north (ch. 5)

D Levi (ch. 6)

C' The other northern tribes (ch. 7)

B' Benjamin in the South (ch. 8)

A' The lineage of Saul (ch. 9)

"The emphasis on Judah and Levi in the genealogies marks the center of the Chronicler's hope and faith. Two things marked the true Israel: the king and the priest."³⁰

As we compare parallel genealogies in various parts of Scripture we observe that some lists contain omissions and additions. This shows that genealogical lists are not always complete.

Guzik: 1Ch 6:1-81

1 Chronicles 4 through 8 - The Tribes of Israel and their Descendents

C. The tribe of Levi.

1. (6:1-30) The descendents of Levi.

The sons of Levi were Gershon, Kohath, and Merari. The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. The children of Amram were Aaron, Moses, and Miriam. And the sons of Aaron were Nadab, Abihu, Eleazar, and Ithamar. Eleazar begot Phinehas, and Phinehas begot Abishua; Abishua begot Bukki, and Bukki begot Uzzi; Uzzi begot Zerahiah, and Zerahiah begot Meraioth; Meraioth begot Amariah, and Amariah begot Ahitub; Ahitub begot Zadok, and Zadok begot Ahimaaz; Ahimaaz begot Azariah, and Azariah begot Johanan; Johanan begot Azariah (it was he who ministered as priest in the temple that Solomon built in Jerusalem); Azariah begot Amariah, and Amariah begot Ahitub; Ahitub begot Zadok, and Zadok begot Shallum; Shallum begot Hilkiah, and Hilkiah begot Azariah; Azariah begot Seraiah, and Seraiah begot Jehozadak. Jehozadak went into captivity when the LORD carried Judah and Jerusalem into captivity by the hand of Nebuchadnezzar. The sons of Levi were Gershon, Kohath, and Merari. These are the names of the sons of Gershon: Libni and Shimei. The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. The sons of Merari were Mahli and Mushi. Now these are the families of the Levites according to their fathers: Of Gershon were Libni his son, Jahath his son, Zimmah his son, Joah his son, Iddo his son, Zerah his son, and Jeatherai his son. The sons of Kohath were Amminadab his son, Korah his son, Assir his son, Elkanah his son, Ebiasaph his son, Assir his son, Tahath his son, Uriel his son, Uzziah his son, and Shaul his son. The sons of Elkanah were Amasai and Ahimoth. As for Elkanah, the sons of Elkanah were Zophai his son, Nahath his son, Eliab his son, Jeroham his son, and Elkanah his son. The sons of Samuel were Joel the firstborn, and Abijah the second. The sons of Merari were Mahli, Libni his son, Shimei his son, Uzzah his son, Shimea his son, Haggiah his son, and Asaiah his son.

a. The sons of Levi were: This chapter describes the descendants of Levi and of Aaron. The entire tribe of Levi had a special place in Israel, given over to the service of God generally. Within the tribe of Levi was a special priestly family descended from Aaron. All priests were therefore Levites, but not all Levites were priests.

i. "It has been well remarked that the genealogy of Levi is given here more ample and correct than that of any of the others. And this is perhaps an additional proof that the author was a priest, felt much for the priesthood, and took care to give the genealogy of the Levitical and sacerdotal families, from the most correct tables; for with such tables we may presume he was intimately acquainted." (Clarke)

ii. As previously seen, Simeon and Levi were both cursed to be scattered because of their massacre of the men of Shechem (Genesis 34:24-30, 49:5-7). God did in fact both divide the tribes of Simeon and Levi and scatter them among Israel. Yet the way it happened for each tribe was different. The tribe of Simeon, because of their lack of faithfulness, was effectively dissolved as a tribe, and the tribe of Simeon was absorbed into the tribal area of Judah. The tribe of Levi was also scattered, but because of the faithfulness of this tribe during the rebellion of the golden calf (Exodus 32:26-28), the tribe was scattered as a blessing throughout the whole nation of Israel. Both were scattered, but one as a blessing and the other as curse.

b. In the temple that Solomon built in Jerusalem: "So called to distinguish it from the second temple, which was built or in building when these books were written." (Poole)

c. When the LORD carried Judah and Jerusalem into captivity by the hand of Nebuchadnezzar: According to pattern, the inspired historian saw the hand of God even in the great tragedy that still afflicted Judah at the time of writing Chronicles. It was not the Babylonian Empire that carried Judah and Jerusalem into captivity, but it was the LORD.

2. (6:31-48) The musicians for the House of the LORD.

Now these are the men whom David appointed over the service of song in the house of the LORD, after the ark came to rest. They were ministering with music before the dwelling place of the tabernacle of meeting, until Solomon had built the house of the LORD in Jerusalem, and they served in their office according to their order. And these are the ones who ministered with their sons: Of the sons of the Kohathites were Heman the singer, the son of Joel, the son of Samuel, the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah, the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai, the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah, the son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel. And his brother Asaph, who stood at his right hand, was Asaph the son of Berachiah, the son of Shimea, the son of Michael, the son of Baaseiah, the son of Malchijah, the son of Ethni, the son of Zerah, the son of Adaiah, the son of Ethan, the son of Zimmah, the son of Shimei, the son of Jahath, the son of Gershon, the son of Levi. Their brethren, the sons of Merari, on the left hand, were Ethan the son of Kishi, the son of Abdi, the son of Malluch, the son of Hashabiah, the son of Amaziah, the son of Hilkiah, the son of Amzi, the son of Bani, the son of Shamer, the son of Mahli, the son of Mushi, the son of Merari, the son of Levi. And their brethren, the Levites, were appointed to every kind of service of the tabernacle of the house of God.

a. Whom David appointed over the service of song in the house of the LORD, after the ark came to rest: The dramatic entry of the ark of the covenant into Jerusalem is described in both 2 Samuel 6 and 1 Chronicles 15-16.

i. The fact that David appointed these men over the service of song shows that the musical worship of God is important, it is worthy of attention, and should be organized. In fact, it is specifically said they served in their office according to their order.

ii. It could perhaps be said that the artistic temperament resists organization, and it is certainly possible to be too ordered and too rigid, refusing to allow a proper flexibility in the Holy Spirit. Nevertheless, organization and order remain part of a good music ministry.

iii. They were ministering with music: Their ministry was music. It was sacred service before the LORD, worthy of their dedication and hard work.

b. Heman the singer: This man is mentioned several times in connection with temple worship in the days of David and Solomon (1 Chronicles 15:17-19, 16:41-42, 25:1-7, 2 Chronicles 5:12-13). He was an important part of the ceremonies connected with bringing the ark of the covenant to Jerusalem and the dedication of the temple.

i. Psalm 88 is attributed to Heman: A Song. A Psalm of the sons of Korah. To the Chief Musician. Set to "Mahalath Leannoth." A Contemplation [Maschil] of Heman the Ezrahite.

ii. Psalm 88 shows us a man well acquainted with sorrow and trouble: For my soul is full of troubles (88:3) . . . I am like a man who has no strength (88:4) . . . Your wrath lies heavy upon me (88:7). Some of the sweetest songs come from the heaviest sorrow.

iii. Psalm 88 also shows us a man who could take his grief to the LORD: But to You I have cried out, O LORD, and in the morning my prayer comes before You (88:13). It is not a confident or triumphant psalm, but the undercurrent of trust and refuge in God runs through the song of sorrow.

c. And his brother Asaph, who stood at his right hand: Partnered with Heman the singer was Asaph, making for one of the great worship-leading combinations in history.

i. This is the first mention of Asaph in the Bible; the Asaph listed in 2 Kings 18:18 and 18:37 is a different man. Asaph was a man of wide and long-lasting influence among God's people.

· 1 Chronicles 15:17-19 mentions Asaph as a fellow singer with Heman and Ethan.

· 1 Chronicles 16:5 describes Asaph as the chief at the ceremony bringing the ark of the covenant into Jerusalem.

· 1 Chronicles 16:7 says that David delivered a psalm to Asaph and his brethren at that ceremony. Apparently, David wrote the psalm and Asaph and his brethren performed it.

· 1 Chronicles 16:17 says that Asaph was left with the responsibility to daily minister before the ark of the covenant when it was brought into the Jerusalem in David's time.

· 1 Chronicles 25:6 says that Asaph, Jeduthun, and Heman served in music under the authority of King David.

· 2 Chronicles 20:14 and 29:13 indicate that the influence of Asaph lasted far beyond his death, in that future worship leaders and musicians were known as the sons of Asaph, even to the days of Ezra (Ezra 2:41, 3:10; Nehemiah 7:44, 11:17 and 22).

ii. 12 Psalms are attributed to Asaph (Psalm 50 and Psalms 73 through 83).

d. Appointed to every kind of service of the tabernacle of the house of God: The Levites served God in almost every conceivable way, both practical and spiritual in appearance. Every kind of service is important and precious to God.

3. (6:49-53) The family of Aaron.

But Aaron and his sons offered sacrifices on the altar of burnt offering and on the altar of incense, for all the work of the Most Holy Place, and to make atonement for Israel, according to all that Moses the servant of God had commanded. Now these are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son, Bukki his son, Uzzi his son, Zerahiah his son, Meraioth his son, Amariah his son, Ahitub his son, Zadok his son, and Ahimaaz his son.

a. But Aaron and his sons offered sacrifices on the altar: The priesthood descended from Aaron and Aaron only. He, his sons, and their descendants were the only ones authorized to offer sacrifices on the altar.

b. And to make atonement for Israel: Only an authorized priest could make atonement. Though Jesus was not descended from Aaron, He was nevertheless an authorized priest according to the order of Melchezidek, not Aaron (Hebrews 7).

c. Now these are the sons of Aaron: Not listed are the two disobedient sons of Aaron (Nadab and Abihu) who were judged for bringing a strange fire of corrupt worship to the altar (Leviticus 10).

4. (6:54-81) The cities and common-lands of the Levites.

Now these are their dwelling places throughout their settlements in their territory, for they were given by lot to the sons of Aaron, of the family of the Kohathites: They gave them Hebron in the land of Judah, with its surrounding common-lands. But the fields of the city and its villages they gave to Caleb the son of Jephunneh. And to the sons of Aaron they gave one of the cities of refuge, Hebron; also Libnah with its common-lands, Jattir, Eshtemoa with its common-lands, Hilen with its common-lands, Debir with its common-lands, Ashan with its common-lands, and Beth Shemesh with its common-lands. And from the tribe of Benjamin: Geba with its common-lands, Alemeth with its common-lands, and Anathoth with its common-lands. All their cities among their families were thirteen. To the rest of the family of the tribe of the Kohathites they gave by lot ten cities from half the tribe of Manasseh. And to the sons of Gershon, throughout their families, they gave thirteen cities from the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the tribe of Manasseh in Bashan. To the sons of Merari, throughout their families, they gave twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun. So the children of Israel gave these cities with their common-lands to the Levites. And they gave by lot from the tribe of the children of Judah, from the tribe of the children of Simeon, and from the tribe of the children of Benjamin these cities which are called by their names. Now some of the families of the sons of Kohath were given cities as their territory from the tribe of Ephraim. And they gave them one of the cities of refuge, Shechem with its common-lands, in the mountains of Ephraim, also Gezer with its common-lands, Jokmeam with its common-lands, Beth Horon with its common-lands, Aijalon with its common-lands, and Gath Rimmon with its common-lands. And from the half-tribe of Manasseh: Aner with its common-lands and Bileam with its common-lands, for the rest of the family of the sons of Kohath. From the family of the half-tribe of Manasseh the sons of Gershon were given Golan in Bashan with its common-lands and Ashtaroth with its common-lands. And from the tribe of Issachar: Kedesh with its common-lands, Daberath with its common-lands, Ramoth with its common-lands, and Anem with its common-lands. And from the tribe of Asher: Mashal with its common-lands, Abdon with its common-lands, Hukok with its common-lands, and Rehob with its common-lands. And from the tribe of Naphtali: Kedesh in Galilee with its common-lands, Hammon with its common-lands, and Kirjathaim with its common-lands. From the tribe of Zebulun the rest of the children of Merari were given Rimmon with its common-lands and Tabor with its common-lands. And on the other side of the Jordan, across from Jericho, on the east side of the Jordan, they were given from the tribe of Reuben: Bezer in the wilderness with its common-lands, Jahzah with its common-lands, Kedemoth with its common-lands, and Mephaath with its common-lands. And from the tribe of Gad: Ramoth in Gilead with its common-lands, Mahanaim with its common-lands, Heshbon with its common-lands, and Jazer with its common-lands.

a. Now these are their dwelling places throughout their settlements: According to Numbers 18:20-24, the tribe of Levi had no province of land as the other tribes did. Their inheritance was the LORD Himself and the tithes that the people of God brought to them.

b. They gave them Hebron in the land of Judah, with its surrounding common-lands: After this pattern, the Levites were "sprinkled" throughout the land of Israel by giving them cities in the different tribal provinces, cities together with surrounding common-lands (Numbers 35:1-8).

Commentary -- Other

Critics Ask: 1Ch 6:16

1 CHRONICLES 6:16-23 —Was Elkanah, the father of Samuel, a Levite, or was he an Ephraimite as 1 Samuel 1:1 indicates?

(See comments under 1 Sam. 1:1 .)   

Critics Ask: 1Ch 6:17

1 CHRONICLES 6:16-23 —Was Elkanah, the father of Samuel, a Levite, or was he an Ephraimite as 1 Samuel 1:1 indicates?

(See comments under 1 Sam. 1:1 .)   

Critics Ask: 1Ch 6:18

1 CHRONICLES 6:16-23 —Was Elkanah, the father of Samuel, a Levite, or was he an Ephraimite as 1 Samuel 1:1 indicates?

(See comments under 1 Sam. 1:1 .)   

Critics Ask: 1Ch 6:19

1 CHRONICLES 6:16-23 —Was Elkanah, the father of Samuel, a Levite, or was he an Ephraimite as 1 Samuel 1:1 indicates?

(See comments under 1 Sam. 1:1 .)   

Critics Ask: 1Ch 6:20

1 CHRONICLES 6:16-23 —Was Elkanah, the father of Samuel, a Levite, or was he an Ephraimite as 1 Samuel 1:1 indicates?

(See comments under 1 Sam. 1:1 .)   

Critics Ask: 1Ch 6:21

1 CHRONICLES 6:16-23 —Was Elkanah, the father of Samuel, a Levite, or was he an Ephraimite as 1 Samuel 1:1 indicates?

(See comments under 1 Sam. 1:1 .)   

Critics Ask: 1Ch 6:22

1 CHRONICLES 6:16-23 —Was Elkanah, the father of Samuel, a Levite, or was he an Ephraimite as 1 Samuel 1:1 indicates?

(See comments under 1 Sam. 1:1 .)   

Critics Ask: 1Ch 6:23

1 CHRONICLES 6:16-23 —Was Elkanah, the father of Samuel, a Levite, or was he an Ephraimite as 1 Samuel 1:1 indicates?

(See comments under 1 Sam. 1:1 .)   

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 6 (Chapter Introduction)

Overview

1Ch 6:1, The sons of Levi; 1Ch 6:4, The line of Eleazar unto the captivity; 1Ch 6:16, The families of Gershom, Kohath, and Merari; 1Ch 6:49, The office of Aaron, and his line unto Ahimaaz; 1Ch 6:54, The cities of the priests and 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 6 (Chapter Introduction)

CHRONICLES CHAPTER 6

The sons of Levi: the line of the high priests from Aaron to the captivity, 1Ch 6:1-15 . The families of Gershom, Merari, and Kohath, 1Ch 6:16-48 . The office of Aaron and his line unto Ahimaaz, 1Ch 6:49-53 . The cities of the priests and Levites, 1Ch 6:54-81 .

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 6 (Chapter Introduction)

Genealogies.

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 6 (Chapter Introduction)

Though Joseph and Judah shared between them the forfeited honours of the birthright, yet Levi was first of all the tribes, dignified and distinguished with an honour more valuable than either the precedency or the double portion, and that was the priesthood. That tribe God set apart for himself; it was Moses's tribe, and perhaps for his sake was thus favoured. Of that tribe we have an account in this chapter. I. Their pedigree, the first fathers of the tribe (1Ch 6:1-3), the line of the priests, from Aaron to the captivity (1Ch 6:4-15), and of some other of their families (1Ch 6:16-30). II. Their work, the work of the Levites (v. 31-48), of the priests (1Ch 6:49-53). III. The cities appointed them in the land of Canaan (v. 54-81).

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 6 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 6

This chapter begins with the fathers and heads of the tribe of Levi, 1Ch 6:1, and reckons up the high priests in the line of Eleazar, to the Babylonish captivity, 1Ch 6:4 gives an account of the families of the sons of Levi, 1Ch 6:16 and of those Levites that were employed as singers, and in other ministrations in the sanctuary in the times of David and Solomon, 1Ch 6:31, then follows a repetition of the sons of Aaron in the line of Eleazar, to the said times, 1Ch 6:50, and a recital of the dwelling places of the Levites in the several tribes, 1Ch 6:54.