The sons of Levi: Gershon, Kohath, and Merari. The sons of Kohath: Amram, Izhar, and Hebron, and Uzziel. The children of Amram: Aaron, Moses, and Miriam. The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. Eleazar became the father of Phinehas, Phinehas became the father of Abishua, Abishua became the father of Bukki. Bukki became the father of Uzzi. Uzzi became the father of Zerahiah. Zerahiah became the father of Meraioth. Meraioth became the father of Amariah. Amariah became the father of Ahitub. Ahitub became the father of Zadok. Zadok became the father of Ahimaaz. Ahimaaz became the father of Azariah. Azariah became the father of Johanan. Johanan became the father of Azariah, who executed the priest’s office in the house that Solomon built in Jerusalem. Azariah became the father of Amariah. Amariah became the father of Ahitub. Ahitub became the father of Zadok. Zadok became the father of Shallum. Shallum became the father of Hilkiah. Hilkiah became the father of Azariah. Azariah became the father of Seraiah. Seraiah became the father of Jehozadak. Jehozadak went into captivity, when Yahweh carried Judah and Jerusalem away by the hand of Nebuchadnezzar.
The sons of Levi: Gershom, Kohath, and Merari. These are the names of the sons of Gershom: Libni and Shimei. The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households. Of Gershom: 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: Amminadab his son, Korah his son, Assir his son, Elkanah his son, and Ebiasaph his son, Assir his son, Tahath his son, Uriel his son, Uzziah his son, and Shaul his son. The sons of Elkanah: Amasai and Ahimoth. As for Elkanah, the sons of Elkanah: Zophai his son, Nahath his son, Eliab his son, Jeroham his son, and Elkanah his son. The sons of Samuel: the firstborn, Joel, and the second, Abijah. The sons of Merari: Mahli, Libni his son, Shimei his son, Uzzah his son, Shimea his son, Haggiah his son, Asaiah his son. These are they whom David set over the service of song in Yahweh’s house, after the ark came to rest there. They ministered with song before the tabernacle of the Tent of Meeting, until Solomon had built Yahweh’s house in Jerusalem. They performed the duties of their office according to their order. These are those who served, and their sons. Of the sons of the Kohathites: 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. His brother Asaph, who stood on his right hand, even Asaph the son of Berechiah, 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 Gershom, the son of Levi. On the left hand their brothers the sons of Merari: 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 Shemer, the son of Mahli, the son of Mushi, the son of Merari, the son of Levi. Their brothers the Levites were appointed for all the service of the tabernacle of God’s house. But Aaron and his sons offered 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.
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. Now these are their dwelling places according to their encampments in their borders: to the sons of Aaron, of the families of the Kohathites (for theirs was the first lot), to them they gave Hebron in the land of Judah, and its pasture lands around it; but the fields of the city, and its villages, they gave to Caleb the son of Jephunneh. To the sons of Aaron they gave the cities of refuge, Hebron; Libnah also with its pasture lands, Jattir, Eshtemoa with its pasture lands, Hilen with its pasture lands, Debir with its pasture lands, Ashan with its pasture lands, and Beth Shemesh with its pasture lands; and out of the tribe of Benjamin, Geba with its pasture lands, Allemeth with its pasture lands, and Anathoth with its pasture lands. All their cities throughout their families were thirteen cities.
To the rest of the sons of Kohath were given by lot, out of the family of the tribe, out of the half-tribe, the half of Manasseh, ten cities. To the sons of Gershom, according to their families, out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities. To the sons of Merari were given by lot, according to their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. The children of Israel gave to the Levites the cities with their pasture lands. They gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities which are mentioned by name. Some of the families of the sons of Kohath had cities of their borders out of the tribe of Ephraim. They gave to them the cities of refuge, Shechem in the hill country of Ephraim with its pasture lands, and Gezer with its pasture lands, Jokmeam with its pasture lands, Beth Horon with its pasture lands, Aijalon with its pasture lands, Gath Rimmon with its pasture lands; and out of the half-tribe of Manasseh, Aner with its pasture lands, and Bileam with its pasture lands, for the rest of the family of the sons of Kohath.
To the sons of Gershom were given, out of the family of the half-tribe of Manasseh, Golan in Bashan with its pasture lands, and Ashtaroth with its pasture lands; and out of the tribe of Issachar, Kedesh with its pasture lands, Daberath with its pasture lands, Ramoth with its pasture lands, and Anem with its pasture lands; and out of the tribe of Asher, Mashal with its pasture lands, Abdon with its pasture lands, Hukok with its pasture lands, and Rehob with its pasture lands; and out of the tribe of Naphtali, Kedesh in Galilee with its pasture lands, Hammon with its pasture lands, and Kiriathaim with its pasture lands.
To the rest of the Levites, the sons of Merari, were given, out of the tribe of Zebulun, Rimmono with its pasture lands, Tabor with its pasture lands; and beyond the Jordan at Jericho, on the east side of the Jordan, were given them, out of the tribe of Reuben, Bezer in the wilderness with its pasture lands, and Jahzah with its pasture lands, Kedemoth with its pasture lands, and Mephaath with its pasture lands; and out of the tribe of Gad, Ramoth in Gilead with its pasture lands, Mahanaim with its pasture lands, Heshbon with its pasture lands, and Jazer with its pasture lands.
Geneva Bible translators 1599 · Public Domain On vv8, 10, 15, 22, 28, 31, 32, 37, 39, 48, 54, 55, 57, 58, 60, 61, 70, 71, 72, 73, 75, 76, 77 Which was high priest after that Abiathar was deposed,…
Which was high priest after that Abiathar was deposed, according to the prophecy of Eli the Priest, 1 Sam. 2:31, 35.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3, 4, 5, 10, 14, 15, 22, 28, 33, 54, 55 1Ch 6:3 And the children of Amram; Aaron, and…
1Ch 6:3 And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.
Ver. 3. And Miriam] See Mic 6:4. {See Trapp on "Mic 6:4"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 5, 10, 14, 16, 19, 20, 24, 25, 26, 27, 31, 32, 33, 39, 44, 48, 49, 54, 57, 60, 61, 62, 64, 65, 66, 67 Izhar, called also 1Ch 6:22; compare Exo 6:21.
Izhar, called also 1Ch 6:22; compare Exo 6:21.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 31, 54 The priests and Levites were more concerned than any…
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, Ch1 6:1, Ch1 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, Ch1 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 (Ch2 26:17, Ch2 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 (Ch1 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, Ch1 6:29, Ch1 6:30.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 3, 16, 20, 21, 29, 31, 32, 33, 39, 44 The sons of Levi,.... After an account of the…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 10, 44, 54, 66 The first fathers of the tribe of Levi, ver.…
The first fathers of the tribe of Levi, ver. 1-3. The line of the priests from Aaron to the captivity, ver. 4-15. Of some other families, ver. 16-30. The work of the Levites, ver. 31-48 Of the priests, ver. 49-53. The cities of the priests and Levites, ver. 54- 81.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 4, 8, 10, 14, 22, 28, 31, 32, 39, 50, 54, 60, 65, 69, 71, 72, 73, 74, 75, 76, 77 The genealogy of Levi and Aaron, 1-30.
CHAPTER VI
The genealogy of Levi and Aaron, 1-30.
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The offices of the priests and Levites, 31-53.
The cities assigned them, 54-81.
NOTES ON CHAP. VI
Verse 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 10, 16, 19, 26, 31, 32, 39, 44, 48, 49, 50, 54, 60, 66, 67 1Ch 6:5. Bukki begat Uzzi — In whose days…
1Ch 6:5. Bukki begat Uzzi — In whose days 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 9, 11, 15, 16, 20, 28, 31, 50, 54, 56 The genealogy of the high priestly stem to the…
The genealogy of the high priestly stem to the captivity.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 9, 10, 12, 15, 16, 18, 20, 22, 23, 26, 27, 28, 31, 33, 34, 39, 44, 48, 49, 53, 55, 57, 59, 60, 61, 65, 66, 67, 68, 70, 71, 72, 75, 77 Levi. The genealogy of the Levites is given with…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 2. The Descendants of Gershom, Kohath, and Merari, in…
2. The Descendants of Gershom, Kohath, and Merari, in a Double Series: 1Ch_6:1-15
1Ch_6:1-2.The sons of Levi: Gershom, Kohath, and Merari. And these are the 3names of the sons of Gershom: Libni and Shimi. And the sons of Kohath: 4Amram and Izhar, and Hebron and Uzziel. The sons of Merari: Mahli and 5Mushi. And these are the families after their fathers.
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6To Gershom: Libni his son, Jahath his son, Zimmah his son. Joah his son, Iddo his son, Zerah his son, Jeatherai his son.
7The sons of Kohath: Amminadab his son, Korah his son, Assir his son. 8, 9, Elkanah his son, and Ebiasaph his son, and Assir his son. Tahath his son, 10Uriel his son, Uzziah his son, and Shaul his son. And the sons of Elkanah: 11Amasai and Ahimoth. Elkanah his Song of Solomon , 1 Elkanah of Zoph his son, and Nahath 12, 13his son. Eliab his son, Jeroham his son, Elkanah his son. And the sons of Samuel: the first-born2 Vashni, and Abiah.
14The sons of Merari: Mahli, Libni his son, Shimi his son, Uzzah his son. 15Shima his son, Haggiah his son, Asaiah his son.
3. The Ancestors of the Levitical Songmasters Heman, Asaph, and Ethan: 1Ch_6:16-34
16And these are they whom David set over the singing in the house of the 17Lord, after the resting of the ark. And they ministered before the dwelling of the tent of meeting with singing, until Solomon built the house of the Lord 18in Jerusalem, and they attended in their order to their service. And these are they who attended, and their sons: of the sons of Kohath: Heman the 19singer, the son of Joel, the son of Samuel. The son of Elkanah, the son of 20Jeroham, the son of Eliel, the son of Toah. The son of Zuph,3 the son of 21Elkanah, the son of Mahath, the son of Amasai. The son of Elkanah, the 22son of Joel, the son of Azariah, the son of Zephaniah. The son of Tahath, 23the 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.
24And his brother Asaph, who stood on his right hand, Asaph the son of 25Berechiah, the son of Shima. The son of Michael, the son of Baaseiah, the 26son of Malchiah. The son of Ethni, the son of Zerah, the son of Adaiah. 27, 28The son of Ethan, the son of Zimmah, the son of Shimi. The son of Jahath, the son of Gershom, the son of Levi.
29And the sons of Merari, their brethren on the left hand : Ethan the son of 30Kishi, the son of Abdi, the son of Malluch. The son of Hashabiah, the son 31of Amaziah, the son of Hilkiah. The son of Amzi, the son of Bani, the son of 32Shamer. The son of Mahli, the son of Mushi, the son of Merari, the son of Levi.
33And their brethren the Levites, given for all service of the tabernacle of 34the house of God. And Aaron and his sons offered on the altar of burnt-offering, and on the altar of ineense, for all the work of the holy of holies, and to atone for Israel, in all that Moses, the servant of God, had commanded.
4. The Series of High Priests from Eleazar to Ahimaaz (in the time of Solomon) : 1Ch_6:35-38
35And these are the sons of Aaron: Eleazar his son, Phinehas his son, 36, 37Abishua his son. Bukki his son, Uzzi his son, Zerahiah his son. Meraioth 38his son, Amariah his son, Ahitub his son. Zadok his son, Ahimaaz his son.
5. The Towns of the Levites: 1Ch_6:39-66
39And these are their dwellings, by their districts, in their border, of the sons of Aaron: of the family of the Kohathites, for to them was the lot. 40And they gave them Hebron, in the land of Judah, and its suburbs round 41about it. And the field of the city and its villages they gave to Caleb the 42son of Jephunneh. And to the sons of Aaron they gave the free towns,4Hebron and Libnah and its suburbs, and Jattir and Eshtemoa and its suburbs. 43, 44And Hilen5 and its suburbs, Debir and its suburbs. And Ashan and its 45suburbs, and Bethshemesh and its suburbs. And out of the tribe of Benjamin: Geba and its suburbs, and Allemeth and its suburbs, and Anathoth and its suburbs; all their cities were thirteen cities in their families.
46And to the sons of Kohath that remained of the family of the tribe, were 47from the half-tribe, the half of Manasseh, by lot, ten cities. And to the sons of Gershom for their families, of the tribe of Issachar, and of the tribe of Asher, and of the tribe of Naphtali, and of the tribe of Manasseh, in Bashan, 48thirteen cities. To the sons of Merari for their families, of the tribe of Reuben, and of the tribe of Gad, and of the tribe of Zebulun, by lot twelve cities.
49And the sons of Israel gave to the Levites the cities and their suburbs. 50And they gave by lot out of the tribe of the sons of Judah, and the tribe of the sons of Simeon, and the tribe of the sons of Benjamin, these cities which they called by names.
51And of the families of the sons of Kohath, some had the cities of their 52border out of the tribe of Ephraim. And they gave them the free towns, Shechem and its suburbs in Mount Ephraim, and Gezer and its suburbs. 53, 54And Jokmeam and its suburbs, and Beth-horon and its suburbs. And 55Aijalon and its suburbs, and Gathrimmon and its suburbs. And out of the half-tribe of Manasseh, Aner and its suburbs, and Bilam and its suburbs, to the family of the remaining sons of Kohath.
56To the sons of Gershom, out of the family of the half-tribe of Manasseh, 57Golan in Bashan and its suburbs, and Ashtaroth and its suburbs. And out of the tribe of Issachar, Kedesh and its suburbs, Daberath and its suburbs. 58, 59And Ramoth and its suburbs, and Anem and its suburbs. And out of the 60tribe of Asher, Mashal and its suburbs, and Abdon and its suburbs. And 61Hukok and its suburbs, and Rehob and its suburbs. And out of the tribe of Naphtali, Kedesh in Galilee and its suburbs, and Hammon and its suburbs, and Kiriathaim and its suburbs.
62To the sons of Merari that remained, out of the tribe of Zebulun, 63Rimmono and its suburbs, Tabor and its suburbs. And beyond Jordan by Jericho, east of Jordan, out of the tribe of Reuben, Bezer in the wilderness 64and its suburbs, and Jahzah and its suburbs. And Kedemoth and its 65suburbs, and Mephaath and its suburbs. And out of the tribe of Gad, 66Ramoth in Gilead and its suburbs, and Mahanaim and its suburbs. And Heshbon and its suburbs, and Jazer and its suburbs.
EXEGETICAL
Preliminary Remark.—Of the five subdivisions into which this section falls, the first (1Ch_6:27-41) is a list of the high priests from Aaron to the exile, which appears to be taken from a peculiar older source, partly because one portion of the high priests is enumerated again (1Ch_6:35-38) under a different genealogical form (instead of הוֹליד before the name, בְּנוֹ comes after it), partly because Gershon (1Ch_6:27) appears instead of “Gershom,” which is used throughout 1 Chronicles 6 But the four divisions also in 1 Chronicles 6 bear a more or less fragmentary character ; only the genealogies of the three Davidic songmasters Heman, Asaph, and Ethan (1Ch_6:16-34), appear to be complete in themselves, and without delect. In the register of the three Levitical families Gershom, Kohath, and Merari (1Ch_6:1-15), many names are obviously wanting, and some parts, especially in the series of the Kohathites, 1Ch_6:7-13, appear to have come down in a state of some confusion. The list of the Levitical cities, 1Ch_6:39-66, presents great corruptions of the text in considerable number, with many inaccuracies, and a notorious perversion of the original order (see on 1Ch_6:49-50), as a cursory comparison of it with that drawn from other sources in the book of Joshua , 21, will show. And lastly, the short list of the high priests appears clearly to be a fragment from its breaking off with Ahimaaz ; is, moreover, closely connected with the preceding remarks in 1Ch_6:33-34, on the ministry of the Aaronites in the temple, and might be fitly formed with these two verses into a special section referring to the ἀρχιερατικὸν γένος of the house of Levi and its functions. Comp. moreover, H. Graf, Zur Gesch. d. St. Levi, in A. Merx’s Archiv. f. Wissenschaftliehe Mrforsclmng des A. T. vol. i. 1870 (hypercritical on the content of our chapter, and throughout).
1. The Family of Aaron, or the High-priestly Line to the Exile: v. 27–41. a. Aaron’s descent from Levi : 1Ch_6:27-29.—Gershon, Kohath, and Merari. So run the names of the three sons of Aaron in the Pentateuch, Gen_46:11, Exo_6:18. The form גֶּרְשׁוֹן is there constant, while for קְהָת is occasionally קֳהָת.
1Ch_6:28. The names of the four sons of Kohath (the father of the chief Levitical line) are literally the same in Exo_6:18. Likewise the names of the three children of Amram, and those of the four sons of Aaron, 1Ch_6:29, agree literally with Exo_6:20; Exo_6:23 ; comp. Num_3:2-4, and in 1Ch_24:2, the account of the premature death of Nadab and Abihu by a divine judgment, reminding us of Lev_10:1 ff.—b. The descendants and successors of Eleazar (Num_20:28; Jos_14:1) in the office of high priest: 1Ch_6:30-41. Only this series of high priests from Eleazar is given here, as in 1Ch_6:35 ff., not that from Ithamar, as the former only is strictly legitimate. That the line from Ithamar, to which Eli belonged (1Sa_2:30),—whose son was Phinehas, and grandson, Ahitub (1Sa_4:11; 1Sa_14:3), further, Ahitub’s son Ahijah or Ahimelech (comp. 1Sa_14:3 with 1Ch_22:9 ff.), lastly, this Ahimelech’s son Abiathar (from whom Solomon took the high-priesthood to give it to Zadok, 1Sa_22:20; 1Ki_2:26-35),—was not unknown to our author, is shown by his account in 1Ch_24:3 ff. But the line of Eleazar only must have passed with him as really legitimate ; for here, and in 1Ch_6:35 ff., he ignores the line of Ithamar running parallel with it for several generations (from Uzzi, 1Ch_6:31, the contemporary of Eli, to Zadok, the contemporary and rival of Abiathar, 1Ch_6:34). On the relation existing between those collateral lines in the times of Saul and David we find nothing certain, either in our books or in those of Samuel or Kings. So much appears certain, however, from various intimations in the latter books, that the statement of Josephus (Antiq. Jud. viii. 1.3; comp. 1Ch_5:12), that the descendants of Eleazar kept quiet, and lived as private persons during the supremacy of Eli, Phinehas, Ahitub, and Ahimelech, is incorrect, and rests on mere conjecture. Rather, from 1Ki_3:4 ff. (comp. 1Ch_16:39), Zadok appears to have presided at Gibeon, contemporary with Abiathar (the constant companion of David, 1Sa_22:20-23) at Jerusalem over the service of the sanctuary ; and even before David, there seems to have been a certain co-existence of different sanctuaries with different high priests in different places,—an assumption that is at least better supported than the conjecture proposed by Thenius on 2Sa_8:17, that, in David’s time, the two high priests of the collateral houses might have held office in alternate years.
1Ch_6:35. And Ahimaaz begat Azariah. As Ahimaaz (1Ch_6:38) is son of Zadok, he belongs to the reign of Solomon, within which also his son Azariah may have been high priest. Without doubt, the notice standing in 1Ch_6:36, beside a younger Azariah (grandson of the other), “he that served as priest (כִּהֵן, Exo_40:13; Lev_16:32) in the house that Solomon built in Jerusalem,” only suits the present Azariah, the grandson of Zadok. For in 1Ki_4:2, also, Azariah the son (more exactly grandson) of Zadok is named as priestly prince under Solomon; his grandson of the same name in 1Ch_6:36 cannot have lived before the time of Rehoboam, or even Asa or Jehoshaphat. We must therefore assume, with Bertheau, that the words quoted from 1Ch_6:36 b originally stood after the name עֲזַרְיָה, 1Ch_6:35 a,—an assumption which, from the second occurrence of the same name shortly after, and from the notorious occurrence of such erroneous transpositions in our section (see on 1Ch_6:49 f.), involves no difficulty, and at least commends itself more than the attempt of Keil to identify the Azariah of 1Ch_6:36 with the high priest of this name under king Uzziah (who, 2Ch_26:17, boldly resisted the attempt of this king to burn incense in the sanctuary).6 The name Azariah appears to have often recurred in the family of the high priest in the time of the kings ; for as our series contains this name no less than three times (1Ch_6:35-36; 1Ch_6:40), we know from other accounts several other high priests of the name before the exile ; thus, besides the one in Uzziah’s time, another in the time of Hezekiah, 2Ch_21:10, who cannot possibly be identical with those here mentioned. For the one named in 1Ch_6:40 as the son of Hilkiah (2 Kings 22) may have lived under Josiah, nearly a century after Hezekiah; of all the three Azariahs of our section, therefore, only the first (1Ch_6:35) can coincide with one of the elsewhere mentioned high priests of this name, and this can have been no other than that contemporary of Solomon named in 1Ki_4:2.7
1Ch_6:37. And Azariah begat Amariah. This is the Amariah mentioned, 2Ch_19:11, in the history of Jehoshaphat. Here Oehler, Art. “Hoherpriester” in Herzog’s Real-Encycl. vi. 205, is certainly right, though opposed by Keil; in the sixty-one years between Solomon’s death and Jehoshaphat’s accession, the four high priests named between Zadok and Amariah may very well have followed in succession.
1Ch_6:38. And Ahitub begat Zadok. In the neighbourhood of this second Ahitub, whom we must place at the beginning or middle of the ninth century b.c., we miss the Jehoiada who dethroned Athaliah, and governed some time for the young king Joash (who was perhaps, however, not properly high priest, but only “chief of the priesthood of his time,” that is, a very influential priest; see on 2Ch_23:8). Even so somewhat later in the vicinity of Shallum is wanting the Uriah, known from 2Ki_16:10 ff., who was high priest under king Ahaz. The list from 1Ch_6:37-40, or for the last period of the kings (ninth, eighth, and seventh centuries), appears very defective and concise, like the New Testament genealogies of Jesus (Mat_1:8-10; Luk_3:28-31), which make the longest leaps in this very epoch. The number of the links omitted in our list between the high priests for the time of Solomon (1Ch_6:36) and Seraiah must be at least seven; for with the ten generations of high priests enumerated 1Ch_6:36-40, correspond seventeen generations of the house of David, from Solomon to Zedekiah (comp. 1Ch_3:10-24); and there is no reason why the line of priests should have a less rapid succession of generations than that of kings.
1Ch_6:41. And Jehozadak went away, to captivity in Babylon. הָלַךְ stands here for the usual more definite הָלַךְ בַּגּוֹלָה, Jer_49:3. The carrying away of this Jehozadak must have taken place before the destruction of Jerusalem (perhaps 599); for at the destruction of Jerusalem (588), not he, but his aged father Seraiah, grandson of Hilkiah, was high priest, as appears from the account in 2Ki_25:18; 2Ki_25:21, of his capture by Nebuchadnezzar and execution at Riblah. Jehozadak, in exile, became father of that Joshua who returned 536 b.c. with Zerubbabel at the head of the exiles, Ezr_3:2; Ezr_5:2, Hag_1:1.
With the series here given of the high priests from Aaron to the exile, agrees that in Ezr_7:1-5, which is more summary, and makes even greater omissions. If we compare the sixteen names there given, from Seraiah to Aaron, with twenty-two of our list, the shorter list of Ezra appears to be an abbreviated extract of the present longer one. But the author of the latter cannot have aimed at absolute completeness. The הוֹלִיד used by him to denote the descent is quite as much a mere phrase of indefinite and elastic meaning as the בֶּן of Ezra. Moreover, the argument of Gramberg, p. 55, from the repeated occurrence of the same names in our list, for the assumption of an arbitrary process of compiling by the Chronist, has been long refuted by Movers, Keil, and others. On the extra-biblical traditions concerning the series of high priests before the exile, in Josephus, in the Seder Olam, etc., comp. Lightfoot, Ministerium templi, Opp. t. i. p. 682 sqq.; Selden, De successione in pontif. l. i; and Reland, Antiq. ii. c. 2. So far as these accounts supplement the statements of our text, they are almost devoid of any historical authority. [The line from Aaron is not said to be a list of actual high priests. External influence seems to have often determined who should be the actual high priest.—J. G. M.]
2. The Descendants of Gershom, Kohath, and Merari: 1Ch_6:1-15.—These are first given alone with their sons (1Ch_6:1-4); then follow further genealogical statements regarding the descendants of the most important of these sons, who became the ancestors of the three chief families of the Levites. That in the Kohathite family the line of Amram, the father of Aaron, is not given again, as in 1Ch_6:27 ff., is explained by this, that the families of the Levites, not that of the high priest, are here to be registered. For the form “Gershom,” comp. on 1Ch_6:27. The two sons each of Gershom and Merari, and the four sons of Kohath, bear the same names as in the Pentateuch, Exo_6:16-19, Num_3:17-20; Num_26:57 ff.
1Ch_6:4 b. And these are the families of Levi, after their fathers. This formula, found by the author in his source, seems rather to be the superscription for the following special genealogy of the Levites, than the subscription to what precedes; but comp. Exo_6:19, where the same words serve clearly as the subscription to the list of the sons and grandsons of Levi.
1Ch_6:5-6. Descendants of Gershom.—To Gershom: Libni his son, etc. The לְ before גֵּרְשׁוֹם serves for introduction, and therefore stands in another sense than in Ezr_2:6; Ezr_2:16, where it is nota genitivi; comp. rather Psa_16:3; Isa_32:1.—Jeatherai, the last in this eightlink chain of the descendants of Gershom, may have lived in the times of Saul and David, but is not otherwise known. That some of the names in this series, Jahath, Zimmah, and Zerah, occur also among the ancestors of Asaph, who springs from the line of Shimi (1Ch_6:24-28), does not warrant the identification of the two series, nor (as Bertheau affirms) the assumption that “these are inserted, not because they lead to Jeatherai, but because they belong to the ancestors of Asaph.” As if the recurrence of the same names in different lines were not usual in our genealogical sections!
1Ch_6:7-13. Descendants of Kohath. Three series of names, each beginning with a new בְּנֵי or וּבְנֵי (1Ch_6:7; 1Ch_6:10; 1Ch_6:13), without exhibiting their genealogical connection. The very beginning: “The sons of Kohath: Amminadab his son,” involves a surprising deviation both from 1Ch_6:3 and from Exo_6:18 ff., where no Amminadab occurs among the sons of Kohath. As the latter parallels, as 1Ch_6:23, agree in naming an Izhar as the link between Kohath and Korah, with Keil and the majority of older expositors, Amminadab is to be regarded as a by-name of Izhar; for to regard Amminadab, with Bertheau, as a descendant of Izhar, and suppose an omission of the latter by some oversight, is less probable. Why should not the name Amminadab, otherwise occurring among the descendants of Judah as father of Nahshon and father-in-law of Aaron (Exo_6:23; Num_6:23; Rth_1:19; comp. 1Ch_2:10), by some no longer discoverable cause, serve as a by-name to Izhar, the second son Kohath ?—Korah his son, Assir his son, Elkanah his non, and Ebiasaph his son. If we compare the series in 1Ch_6:18-23 of the ancestors of Heman, which presents so many points of contact with the present, that it may and must be used for the elucidation of several of its obscurities, it appears that Ebiasaph also (the father of that second Assir who is named 1Ch_6:8) is a son of Korah, and a brother of that first Assir; and in fact Assir, Elkanah, and Ebiasaph appear in Exo_6:24 as sons of Korah. Thus these three, not withstanding the inexact phraseology of our list, which seems to exhibit them as father, son, and grandson, are rather to be taken for brothers. That Ebiasaph, the third of these Korahites, had a son Assir, and this a son Tahath, is recorded also in the genealogy of Heman, 1Ch_6:22. On the contrary, the names of the three following members, Uriel, Uzziah, and Shaul, vary from the parallel names Zephaniah, Azariah, and Joel, in the line of Heman, 1Ch_6:21; whence it would appear natural to assume a double name (favoured by the known identity of the king’s name, Uzziah-Azariah) for these three members; but this is liable to grave doubts.
1Ch_6:10. And the sons of Elkanah: Amasai and Ahimoth. Among the ancestors of Heman also, 1Ch_6:20, an Amasai is named as son of an Elkanah. It is natural to identify that Elkanah with the present, to take him for a son of Joel, son of Azariah, and so supply the severed connection between Shaul, 1Ch_6:9, and Elkanah. The present Elkanah might also, indeed, be the son of Korah mentioned 1Ch_6:8, and brother of Ebiasaph. It is impossible, however, to decide absolutely.
1Ch_6:11. Elkanah his son, Elkanah of Zoph his son, or “Elkanah Zophai.” As the text is here notoriously corrupt, and an Elkanah, be it the first or the second, is redundant (see Crit. Note), it should perhaps be emended, with Bertheau, “Elkanah his son, Zophai his son,” etc. In this case, a desirable agreement with 1Ch_6:20 is gained, where Elkanah appears, not indeed as son, but as grandson of Amasai (through a certain Mahath omitted in our text), and where, further, Zuph is named as son of this Elkanah, a name that is obviously identical with Zophai (comp. Kelubai, 1Ch_2:9, with Kelub, 1Ch_4:11).
1Ch_6:12. Eliab his son, Jeroham his son, Elkanah his son. As “Nahath,” the father of Eliab, bears a name that is closely allied in etymology to Toah, the son of Zuph (or Zophai), in the series of the ancestors of Heman, 1Ch_6:19, and so may pass for a by-form of this name, אֱלִיאָב also appears to be a collateral form of אֱלִיאֵל, 1Ch_6:19; but Jeroham and Elkanah coincide exactly with the two there named predecessors (or rather descendants) of Eliab. Hence the two parallel series actually agree out and out, from Zuph to the last Elkanah. So much the more certainly is a שְׁמוּאֵל בְּנוֹ (comp. 1Ch_6:18), forming the transition to 1Ch_6:13, to be supposed omitted at the end of our verse, or the assumption at least to be made that the author (as follows at once from 1Ch_6:13) meant by the last Elkanah no other than the father of Samuel.
1Ch_6:13. And the sons of Samuel: the first-born Vashni, and Abiah. That here the name of Joel, who was actually the first-born of Samuel, and is named, 1Ch_6:18, as his proper scion, has fallen out, appears indubitable from 1Sa_8:2; comp. Crit. Note. On the whole, the present genealogy of Kohath coincides with that of the ancestors of Heman in 1Ch_6:18-23, though the text of our list appears the more defective, inaccurate, and partly corrupt.
1Ch_6:14-15. Descendants of Merari, of the line of Mahli, from whom six generations of direct descendants are given. Against Bertheau’s attempt to identify the names Mahli, Libni, Shimi, Uzzah, Shema, Haggiah, Asaiah with those of the ancestors of Ethan in 1Ch_6:29-32 (Mushi, Mahli, Shamer, Bani, Amzi, Hilkiah, Amaziah), in order to represent the three series of our section as mere parallels to the three series of the following section, see the remarks of Keil (p. 89). The latter justly asserts, in reference to 1Ch_6:4 a: “The 1Ch_6:14-15 furnish a list of the family of Mahli, whereas the ancestors of Ethan, 1Ch_6:29-32, belong to the family of Mushi. Accordingly, our series cannot be designed to introduce Ethan or Ethan’s ancestors. This hypothesis is altogether a castle in the air.”
3. The Ancestors of the Levitical Songmasters Heman, Asaph, and Ethan: 1Ch_6:16-34.—And these are they whom David set over the singing in the house of the Lord; comp. 1Ch_15:17 ff. and 2Ch_29:27.—עַל־יְדֵי־שִׁיר, properly: “to the hands of song,” that is, for the singing, for the purpose of leading and executing it.—After the resting of the ark; from the time when the ark (אֲרֹן הַבְּרִית = אָרוֹן), instead of its previous wandering, had a permanent abode on Mount Zion, 2Sa_6:2; 2Sa_6:17.
1Ch_6:17. And they ministered before the dwelling of the tent of meeting with singing. “Before the dwelling;” for in the court, before the holy tent, or before the temple, took place the public worship, consisting of sacrifice and singing. The genitive, “of the tent of meeting” (institution), is explicative of the dwelling, that is, the dwelling of God among His people. This means, in the first place, the tent of institution or meeting (אֹהֶל־מוֹעֵד), which David erected on Zion, as the immediate predecessor of the stone temple (2Sa_6:17 ff.; 1Ch_21:28 ff.; 2Ch_1:3), and along with which the old Mosaic tent of meeting continued a long time in Gibeon, with a separate service (1Ch_1:29; 2Ch_1:3; 1Ki_3:4). That this Davidic tent on Zion is intended in the first place, is shown partly by the following reference to the building of Solomon’s temple, and partly by the circumstance that the following genealogy takes its start from the three songmasters of David.—And they attended in their order to their service. “In their order” (כְּמִשְׁפָּטָם), that is, according to the order prescribed by David,—so, namely, that (1Ch_6:18 ff.) Heman the Kohathite, as chief leader of the whole choir, should stand in the middle, Asaph the Gershonite, with his choir, on his right, and Ethan the Merarite on his left, in conducting the sacred singing of the temple (comp. 1Ch_16:37 ff., 1Ch_24:1 : 2Ch_30:16).
1Ch_6:18. And these (the following) are they who attended, and their sons, with the choirs formed of their sons and their families. The names of their sons, see in 1Ch_25:2-4. Here it is intended to trace, not so much the descendants of these songmasters from David’s time down, as rather their ancestors up to Levi.—Of the sons of Kohath: Heman the singer. He stands before the rest, and is distinguished from them by the mere predicate, “the singer” (חַֽמְשׁוֹרֵר Sept. ὁ ψαλτῳδός), because the chief leading of the temple singing belonged to him. He appears here as the grandson of Samuel, which is chronologically and genealogically admissible, and is needlessly questioned by Hitzig (Gesch. d. Isr. p. 125 f.), who denies that Samuel belonged to the house of Levi. On the series of Kohathites now following to 1Ch_6:23, consisting of twenty-two generations, and its relation to that in 1Ch_6:7-13, see above.
1Ch_6:23. The son of Levi, the son of Israel. Only here is this ascent beyond Levi to the patriarch of all Israel; comp. Luk_3:38 : τοῦ ’Αδὰμ τοῦ Θεοῦ.
1Ch_6:24-28. The ancestors of Asaph the Gershonite.—And his brother Asaph. “Brother,” obviously in a wider sense, as relative and fellow-officer in the sacred service. On the relation of his genealogy, including fifteen members to the earlier series of Gershonites, see on 1Ch_6:5-6.
1Ch_6:29-32. The ancestors of Ethan the Merarite.—And the sons of Merari, their brethren on the left, forming the choir standing on the left. For the name Jeduthun (יְדוּתוּן, “praiseman”), otherwise occurring for Ethan, perhaps an honorary surname, comp. 1Ch_16:41, 1Ch_25:1; 2Ch_35:15; Neh_11:17. The series of Ethan’s ancestors must be greatly abbreviated, as it contains only twelve names up to Merari.
1Ch_6:32. The son of Mahli, the son of Mushi, the son of Merari. If Mahli and Mushi, 1Ch_6:4, be named together as sons of Merari (as also Num_3:20), this does not contradict our passage, as Mahli is plainly enough designated, not as son, but as grandson of Merari, therefore as nephew or perhaps grand-nephew of Mushi the younger son of Merari. On the diversity of the whole series, 1Ch_6:29-32, from that in 1Ch_6:14-15, see on these verses.
1Ch_6:33 f. And their brethren the Levites, given for all service, etc. “Their brethren the Levites” are other Levites beside the singers already mentioned. A general notice of the ministry of the Levites not belonging to the families of the singers thus closes our section, as the like notice of the liturgical functions of the singers themselves (1Ch_6:16-17) opened it. נְתוּנִים, “given to all service,” that is, given to Aaron and his descendants, to the priestly family appointed for service in the performance of worship ; comp. Num_3:9; Num_8:16-19; Num_18:6; also Samuel’s consecration or dedication to the temple service, 1Sa_1:11; 1Sa_1:28, and the oblati of monkery in the middle ages, for example, Bernard, etc.
1Ch_6:34. And Aaron and his sons offered. There are three functions of the priestly portion of the Levites:—1. Sacrifice (on the altars of burnt-offering and incense), Num_18:1-7; Numbers 2. Ministration in the holy of holies, 1Ch_28:13; 1 Chronicles 3. Propitiation or expiation for Israel, Lev_16:32.—In all that Moses, the servant of God, had commanded. For this honourable designation of Moses, comp. Num_12:7 ; Deu_34:5; Jos_1:1; Jos_1:13; Heb_3:2 ff.
4. The Series of High Priests from Eleazar to Ahimaaz: 1Ch_6:35-38.—This section is closely connected with the two preceding verses; for it states who were “the sons of Aaron” named, 1Ch_6:34, as the conductors of the priestly service in the temple. This series (which agrees essentially with 1Ch_6:30-34; comp. Ezr_7:1-5) is brought down only to Ahimaaz, the contemporary of Solomon (comp. 2Sa_15:27), because in the whole section, from 1Ch_6:16, a “source is used in which the prominent families of Levi in the time of David (and Solomon) were described, and along with the genealogies of Heman, Asaph, and Ethan, that of Ahimaaz also stood, which the author of Chronicles was induced to insert for the sake of completeness and confirmation of the former series” (Bertheau). This series of high priests, breaking off with the time of Solomon, does not form a specially suitable transition to the following list of the Levitical cities (against Keil), although by its introductory words (especially by the suffix in מוֹשְׁבוֹתָם, 1Ch_6:38, that points to וְאֵ֖לֶּה בְּנֵי אַֽהֲרוֹן, 1Ch_6:35) it appears closely connected with the foregoing section.
5. The Cities of the Levites: 1Ch_6:39-66.—And these are their dwellings, by their districts in their border—the border which was then assigned to the several Levitical families. The superscription may have stood in the document which the Chronist here follows; it is wanting in the list of the dwellings of the Levites, Joshua 21, which runs in the main parallel to this, but deviates in form and in many details. For טִירָה (from טוּרcircumdare), in early times, village of nomades, of tents (Gen_25:16 ; Num_21:10), here district, circuit of dwellings, comp. Psa_69:26.—Of the sons of Aaron, of the family of the Kohathites; for to them was the lot. These words form the special superscription to 1Ch_6:40-45. After הַגּוֹרָל, perhaps רִאישֹׁנָה has fallen out; comp. Jos_21:10. At all events, the first lot is here in question.
1Ch_6:40-41 agree almost literally with Jos_21:11-12, only Hebron has there its old name Kiriath Arba; and for “in the land of Judah,” stands “on the mountains of Judah.”—And its suburbs round about it.מִגְרָשִׁים is the standing phrase for the pastures (Kamph.) or commons belonging to the cities, as distinguished from the field שָׂדֶה, or arable land, 1Ch_6:41. For the historical contents of 1Ch_6:41, comp. also Jos_14:14; Jos_15:13.
1Ch_6:42. And to the sons of Aaron they gave the free towns Hebron and Libnah. As Hebron only was a free town (עִיר מִקְלַט הָרוֹצֵחַ, place of refuge for the manslayer), the plural appears at least inexact. The parallel, Jos_21:13, has the correct form עִיר. The same occurs with respect to Shechem, 1Ch_6:52.—And Jattir, and Eshtemoa, and its suburbs. After יַתִּיר, the standing addition וְאֶת־מִגְרָשֶׁיהָ, which is found in Jos_21:13 as always.
1Ch_6:43. And Hilen and its suburbs. Instead of חִילֵן, Jos_21:15 has the more correct חֹלֹן (comp. Jos_15:51).
1Ch_6:44. And Ashan and its suburbs. The name עָשָׁן in this place appears more correct than עַיִן in Jos_21:16. Immediately after this Ashan the name of Juttah must have fallen out, as appears from Joshua 21; as in 1Ch_6:45 the name of Gibeon before Geba. This twofold omission is indirectly confirmed by the closing notice in 1Ch_6:45 : “all their cities were thirteen cities in their families;” for at present, the list referring to the tribes of Judah, Simeon, and Benjamin, 1Ch_6:42-45, contains only eleven cities. Besides, the third of the Levitical cities in Benjamin is called, Jos_21:18, not Allemeth (עַלֶּמֶת), but Almon (עַלְמוֹן). It is impossible to decide which is the original form.
1Ch_6:46-48 give summarily only the number, not the names, of the cities of the remaining Levites of the families of Kohath, Gershom, and Merari (parallel to 1Ch_6:5-7 in Joshua 21); the enumeration by name follows 1Ch_6:51 ff.—Of the family of the tribe, from the half-tribe. Between these words of 1Ch_6:46 (הַמַּטֶּה and הַמַּֽחֲצִית) there is an obvious gap; according to Jos_21:5, the words “Ephraim, and of the tribe of Dan and” have here fallen out.
1Ch_6:47. And of the tribe of Manasseh in Bashan. More exactly, Jos_21:6, “and of the half-tribe of Manasseh in Bashan,” though we may do without the missing חֲצִי. 1Ch_6:49-50 disturb the progress of the enumeration, which, after the summary statements of the foregoing three verses, raises the expectation of a specification of the cities of the other Kohathites in a way so surprising, that their original occupation of another place, and that before 1Ch_6:39 b (“of the sons of Aaron,” etc.), admits of no doubt; comp. Joshua 21, where they stand in 1Ch_6:8-9 as superscription of the list of cities assigned to the priests. As they are there annexed to the summary statement, 1Ch_6:5-7, which forms here 1Ch_6:46-48, a mechanically proceeding compiler takes them over with these at once, and the Chronist, who followed this compiler, neglects to repair his negligence.—These cities which they called by names. The plurals שֵׁמוֹת and יִקְרְאוּ are suitable explanations, instead of the corresponding singulars in Jos_21:9, as the subject, “the sons of Israel,” is easily supplied to the verb from 1Ch_6:48, and several names of cities are given. The masc. אֶתְהֶם, instead of אֶתְהֶן, may be only an oversight (Berth., Keil).
1Ch_6:51-55. The cities of the remaining Kohathites; comp. Jos_21:20-26. And of the families of the sons of Kohath.—Instead, of וּמִמּשְׁפְּחוֹת, is perhaps to be read וּלְמִשְׁפְּחוֹת, “and with respect to the families,” etc.
1Ch_6:52. For the pl. “free towns,” comp. on 1Ch_6:42.
1Ch_6:53. And Jokmeam. Jos_21:22 gives for this יָקְמְעָם an otherwise unknown קִבְצַיִם; but the Sept. confirms the former reading by its ’Ιεκμαάν.
1Ch_6:54. And Aijalon and its suburbs, and Gath-rimmon and its suburbs. In Jos_21:23-24, these two Levitical cities, with two others here omitted, Eltekeh and Gibbethon, belong to the tribe of Dan. According to this, before these words a whole verse has fallen out: “and of the tribe of Dan, Eltekeh and its suburbs, Gibbethon and its suburbs.” That the mention of the tribe of Dan is here for the second time avoided (comp. 1Ch_6:46), can scarcely be called accidental; comp. on 1Ch_7:12.
1Ch_6:55. Aner and its suburbs, and Bilam and its suburbs. Jos_21:25 calls the two Levitical cities in West Manasseh rather Tanach and Gathrimmon; but these names appear to be errors of transcription originating in the foregoing verse. In this case, our text should be the more correct, only that בִּלְעָם (Jos_17:11) should perhaps be changed into יִבְלְעָם.—To the family of the remaining sons of Kohath. These words, formally annexed to “they gave,” etc., 1Ch_6:52 a, form a kind of subscription, in which, perhaps, the singular “family” should be changed into the plural; comp. לְמִשְׁפְּחוֹת, Jos_21:26.
1Ch_6:56-61. The cities of the Gershonites; comp. Jos_21:27-33.—Golan in Bashan. That Golan is one of the six cities of refuge, like Hebron, Shechem, etc., is not mentioned; this again is one of the omissions in which our text abounds. For the name Ashtaroth, Jos_21:27 substitutes Beeshterah (בְּעֶשְׁתְּרָה), perhaps compounded of בֵּית־עֶשְתְּרָה.This city (Deu_1:4, Jos_13:12, once the seat of king Og) was perhaps formerly called Ashteroth-karnaim, Gen_14:5, now Tell Ashteroth, some hours north-west of Edrei.
1Ch_6:57. Kedesh and its suburbs. For קֶדֶשׁ, Jos_21:28 has more correctly קִשְׁיוֹן, as in 1Ch_6:58 the reading יַרִמוּת, Jos_21:29, is perhaps more correct than רָאמוֹת, and עֵין גַּנִּים than עָנֵם.
1Ch_6:59. Mashal (מָשָׁל) is contracted for מִשְׁאָל, Jos_19:26. On the contrary, חוּקֹק, 1Ch_6:60, appears to be wrongly transcribed for חֶלְקָה, which Joshua has in our passage and Jos_19:25 (חֻקֹּק in Naphtali, Jos_19:24, cannot be here intended),
1Ch_6:61. Kedesh in Galilee. Of this city, also, it is not noted that it belonged to the six free towns, Jos_21:32. On its site, west of the lake Merom, where Kedes now lies, see Rob. 3:682, Raumer, Palœst, p. 116.—The following Hammon corresponds to Hammoth-dor, Jos_21:32, and to Hammath, Jos_19:35, which three forms appear all to point to hot springs in the vicinity of the place. In Joseph. Antiq. xviii. 2. 3, the name is ’Αμμαοῦς. For Klriathaim, Jos_21:32 has the contracted form Kartan (קַרְתָּן), that stands to the present full form as דּוֹתָן, 2Ki_6:13, to דּוֹתַיִן, Gen_37:17. 1Ch_6:62-66. The cities of the Merarites; comp. Jos_21:34-37.—To the sons of Merari that remained, namely, the Levites, as the fuller form הַֽלְוִיִּם הַנִּוֹתָרִים, Jos_21:34, shows, which may mean, “those of the Levites still to he mentioned.” —Rimmono and its suburbs, Tabor and its suburbs. Here the names of two other cities of Zebulun have fallen out, Jokneam and Kartah. But even the two here named have other names there, where, for רִמּוֹנוֹ, the probably less correct דִּמְנָה appears (comp. the repeated mention of a city רִמּוֹן in Zebulun, Jos_19:13), and where, in place of our תָּבוֹר, stands the name נַֽהֲלָל, which is certainly identical with Nahalol, Jdg_1:30, and is perhaps found in the present Nalul, south-west of Nazareth. It is hard to say how our תָּבוֹר came into the text instead of the undoubtedly original נהלל; possibly the author meant, instead of the city, only the region where it lay—Mount Tabor (Movers); possibly the name of the city fell out, and of the determination of its site, that was perhaps included in the words עַל גְּבוּל כִּסְלֹת תָּבוֹר, only the last word remains (Berth.); or possibly the place bore two quite different names.
1Ch_6:63-64 are wanting in some editions of the books of Joshua, where they are Jos_19:36-37. But the most and best mss. contain them, and there is no decisive reason for their condemnation as spurious; see the particulars in Fay on the passage.—And beyond Jordan by Jericho, east of Jordan. This determination of place (which is often found in like terms, Num_22:1; Num_26:3; Num_34:15; comp. on 2Ch_8:3) is wanting in the book of Joshua, which in other respects agrees with our verse, only that it omits not to mark Bezer as a free town.
1Ch_6:65. And out of the tribe of Gad, Ramoth in Gilead. Here also is wanting the mention of its being a city of refuge; comp. Jos_21:36, where also the name is written, not as here, רָאמוֹת, but רָמוֹת, as, of the two places mentioned in the following verse, the latter is there not Jaazer but Jazer; comp. Num_21:32. The situation of these towns is wholly unknown.
Moreover, let us compare, with respect to the Levitical cities in general, the not unimportant remark of Hengstenberg, Gesch. d. Reichs Gottes unter dem A. B. ii. i, p. 1Chr 259: the number of the cities in all amounted to forty-eight. At first sight, for a comparatively small tribe, this appears to be too great. But this appearance vanishes, when we consider that in these cities, not the Levites alone, but, along with them, craftsmen and others from the other tribes dwelt, who made often the greater part of the population; comp. Lev_25:33; 1Ch_6:40-41 (Caleb as inhabitant of the lands of Hebron), etc.” There is weight also in his remark, p. 260, on the many differences between our list and Joshua 21; these “are most easily explained by the fact that some of the cities assigned to the Levites were at the time (when the land was divided among the twelve tribes) in possession of the Canaanites, and as the hope of their immediate conquest failed, were first recovered from them by others, in whose possession they remained, on account of the inconvenience of the change.” In many cases this assumption may be correct, and serve to explain the double names, as Ashan and Ain, Allemeth and Almon, Kedesh and Kishion, Anem and Engannim, Tabor and Nahalal, etc. (See on 1Ch_6:44-45; 1Ch_6:57-58; 1Ch_6:62.) But that, besides numerous corruptions of the text, errors in transcription, and omissions of names, sentences, and clauses, took place not merely in our text, but also in that of Joshua, must have been abundantly evident from our exegetical and critical remarks.
Footnotes:
[1]The Kethib is אֶלְקָנָה בְנוֹ; the Keri puts בְּנֵי for בְּנוֹ, and places אֵלְקָנָה (with Athnach) as a separate superscription. The text is, at all events, corrupt (see Exeg. Expl.), whether the first אֶלְקָנָה is to be erased, and בְּנֵי to be read, or the second אלקנה removed, and the sing. בְּנוֹ to be retained.
[2]After הַבְּכוֹר, the name יוֹאֵל must have fallen out, as the comparsion of 1Sa_8:2 shows (comp. also 1Ch_6:18).
[3]The Kethib has בֶּן־צִיף; the Keri, more correctly, בֶּן־צוּף.
[4]For אֶת־עָרֵי הַמִּקְלָט, some old prints, after the Bibl. Veneta Rabb. 1525, have אֶת־עָרֵי יְהוּדָה הַמִּ׳. The mss. (see de Rossi, Var. Lect) do not show this addition, which appears to have come into the text from the margin.
[5]For חִילֵן (in Jos_21:16, חֹלֹן), the more accurate mss. have, according to R. Norzi and Ed. Neapolit., חילן.
[6]It is only an insipid rabbinical conceit, which Keil should not have reproduced, of Rashi and Kimchi to apply the words ver 36b, “he that served as priest in the house that Solomon built,” to the bold stand of the Azariah, under Uzziah, against this king recorded in 2Ch_26:17. But no less untenable is Neteler’s assertion (Chron. pp. 58. 240), that Azariah was the son of Jehoiada, the husband of Jehoshabath, and effecter of that revolution which raised Joash to the throne (2 Kings 11; 2Ch_23:1 ff.); see on 2Ch_23:8.
[7]With Keil’s and Bähr’s attempt (Bibelw. part vii. p. 25 ff.) to regard the “Azariah son of Zadok” of this passage, not as priest or high priest, but as the first of the great civil functionaries of Solomon, we cannot agree, because הַבֹּהֵן is thereby taken in too abnormal a sense. Comp. Gesen.-Dietrich on the word בהן.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10, 14, 16, 20, 24, 27, 28, 32, 33, 39, 42, 48, 49, 60, 61, 62, 67 he it is that executed the priest's office in…
he it is that executed the priest's office in the temple that Solomon built in Jerusalem--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 (Ch2 26:17).
in the temple that Solomon built in Jerusalem--described in this particular manner to distinguish it from the second temple, which was in existence at the time when this history was written.
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Daniel D. Whedon 1874 · Public Domain On vv31, 32, 54 31. Whom David set over the service of song…
31. Whom David set over the service of song — See on 1Ch_15:16.
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The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 8, 9, 11, 13, 14, 16, 17, 18, 19, 22, 26, 31, 32, 33, 37, 39, 43, 47, 48, 49, 50, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 80, 81 Ch. 1Ch_6:1-15 (= 5:27–41 according to the Heb. division).…
Ch. 1Ch_6:1-15 (= 5:27–41 according to the Heb. division). The Descent of the High-priests from Levi. Their Line to the Captivity
Clearly the list of highpriests given in 1Ch_6:4-14 is not exhaustive. (1) In the first place allowing 20 years for each generation mentioned we get a space of 440 years only from the Mosaic age to the Captivity. The real interval must have been not less (and was probably much more) than 700 years. (2) In the second place some priests (doubtless highpriests) mentioned in the course of history find no place here, e.g. Eli, Ahimelech (son of Ahitub), Abiathar (David’s fellow-exile), Azariah (the contemporary of the leper-king Uzziah), Urijah (the contemporary of king Ahaz), and Azariah (2Ch_31:10). The object of the list seems to be simply to shew the legitimacy of the position of Jehozadak whose son Jeshua continued the succession after the Return.
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1. The sons of Levi] So Gen_46:11; Exo_6:16.
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Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 16, 20, 22, 24, 25, 26, 28, 29, 31, 32, 33, 38, 39, 44, 48, 49, 50, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 66, 67, 68, 69, 70, 71, 77 (1-3) Aaron’s descent from Levi.
(1-15) THE LINE OF AARON THROUGH ELEAZAR TO JEHOZADAK.
(1-3) Aaron’s descent from Levi.
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(1) The sons of Levi; Gershon . . .—So Gen_46:11; Exo_6:16, and uniformly in the Pentateuch. In 1Ch_6:16 we have the spelling Gershom, which perhaps indicates a difference of source.
(2) The sons of Kohath.—The names are the same as in Exo_6:18. Kŏhath, or Kĕhath, was the chief house of Levi. The name is put second in the series, perhaps for euphonic reasons. (Comp. “Sheni, Ham, and Japhet” with Gen_9:24; Gen_10:21.)
(3) And the children.—Heb., sons (bnê ‘Amrâm).
Aaron, and Moses.—Exo_6:20.
And Miriam.—Num_26:59 : “the prophetess, the sister of Aaron” (Exo_15:20).
The sons also of Aaron.—Heb., ‘Aharon; Arab., Hârûn. Exo_6:23, Num_26:60 name the four sons of Aaron in the same order as here. “Nadab and Abihu died when they offered strange fire before the Lord” (Num_26:61). A fuller account is given in Lev_10:1-7.
(4-15) Twenty-two successors of Aaron, for the interval between his death and the Babylonian exile (circ. 588 B.C.). How many centuries that interval comprises is uncertain. The Exodus has been placed at various dates from 1648 B.C. (Hales), and 1491 (Usher) to circ. 1330 (Lepsius and other modern scholars), and even so late as 1265. It is premature, therefore, to object, as some have done, that twenty-two generations are too few for the period they are supposed to cover. If the later dates assigned for the Exodus be nearer the truth, an allowance of about thirty years to the generation would justify the list. At least we have no right to say that the list requires a reckoning of forty or fifty years to the generation. On the other hand, it may well be the case that some links in the chain are wanting. Comp. Ezr_7:1-7, where this list recurs in an abridged form, giving only fifteen names instead of twenty-two.
(4) Eleazar begat Phinehas.—Num_20:22-28 tells how Moses, by Divine command, made Eleazar priest in Aaron’s room. Jos_14:1; Jos_17:4 represent him as acting with Joshua in Canaan. Jos_24:33 records his death and place of burial. For Phinehas, son of Eleazar, see Exo_6:25; Num_25:7; Num_25:11; Jdg_20:28 (as ministering before the Ark at Bethel). The list before us appears to ignore the line of Ithamar, Aaron’s remaining son. 1Ch_24:1-6, however, proves that the chronicler was well aware that there had been other personages of high-priestly rank besides those registered here (see especially 1Ch_6:5 : “for there had been princes of the sanctuary and princes of God, of the sons of Eleazar and of the sons of Ithamar”). The line of Eleazar alone is here recorded as being at once the elder and legitimate, and also the permanent one from the time of Solomon onwards.
(5) Uzzi is assumed to have been contemporary with Eli, whose immediate descendants to the fourth generation exercised the office of the high-priest, according to the data of the Books of Samuel and Kings. The line of Eli is as follows: Eli, Phinehas, Ahitub, Ahimelech, Abiathar. (See 1Sa_1:28; 1Sa_2:4; 1Sa_2:11; 1Sa_14:3; 1Sa_22:9; 1Sa_22:20; 1Ki_2:26-27.)
(6) Zerahiah begat Meraioth.—Scripture is silent as regards the six persons named in 1Ch_6:6-7. That the line of Eleazar abstained from the priestly functions during the ascendency of the house of Ithamar-Eli, is probably nothing more than a groundless guess on the part of Josephus (Antiq. viii. 1, 3). The indications of the Scriptures point the other way. Zadok and Abiathar enjoyed a co-ordinate authority in the time of David (1Sa_20:25), and proofs are not wanting of the existence of more than one recognised sanctuary, in which the representatives of both houses might severally officiate. (See Note on 1Ch_16:39.)
(8) Zadok was appointed sole high-priest by Solomon, who deposed Abiathar (1Ki_2:27; 1Ki_2:35).
Ahimaaz.—2Sa_15:36; 2Sa_17:17; cf. 2Sa_18:27. In all these passages Ahimaaz appears as a young man and a fleet runner, who did service to David in the time of Absalom’s revolt. He nowhere appears as high-priest.
Azariah.—See 1Ki_4:2, which mentions “Azariah son of Zadok the priest,” in a list of Solomon’s grandees. The remark in 1Ch_6:10, “he who served as priest in the house that Solomon built in Jerusalem,” enigmatical where it stands, is intelligible if connected with Azariah son of Ahimaaz; contrasting him with his grandfather, Zadok, who had ministered at Gibeon (1Ch_16:39); and with the other high-priests who were his namesakes, as the first Azariah. Solomon reigned forty years. Azariah, therefore, may have succeeded to the priesthood before his death.
(10) Johanan begat Azariah.—Johanan is un. known. The name Azariah occurs thrice in the present list—viz., in 1Ch_6:9-10; 1Ch_6:13. We have already identified the first with the son, or rather grandson, of Zadok, who is mentioned in 1Ki_4:2. A high-priest (Azariah) withstood King Uzziah’s assumption of priestly privilege (2Ch_26:17), circ. 740 B.C. The Jewish exegetes Rashi and Kimchi supposed him to be identical with Azariah son of Johanan, fancifully explaining the remark, “he it is that executed the priest’s office in the temple,” &c., as a reference to his bold defence of the priestly prerogative against the king himself. If this were right, several names would be omitted in 1Ch_6:9-10. But we have seen that the remark in question really belongs to a former Azariah, and has been transposed from its original position in 1Ch_6:9 by the inadvertence of some copyist. Another Azariah is mentioned (2Ch_31:10) as “chief priest of the house of Zadok,” early in the reign of Hezekiah. Him, too, we fail to identify with either of the Azariahs of the present list. (See 1Ch_6:13, Note.)
(11) Azariah begat Amariah.—Perhaps the Amariah of 2Ch_19:11, who was high-priest under Jehoshaphat.
(12) And Ahitub begat Zadok, and Zadok begat Shallum.—See 1Ch_6:8 : “And Ahitub begat Zadok.” The recurrence of names in the same families is almost too common to require notice, except where confusion of distinct persons has resulted or is likely to result, as in the instance of those among our Lord’s immediate followers, who bore the names of Simon, Judas, and James.
Somewhere about this part of the list we miss the name of Jehoiada, the famous king-maker, who put down Athaliah and set up Joash (2 Chronicles 23). In like manner, Urijah, the too compliant high-priest of the reign of Ahaz, who flourished a generation or so later, is conspicuous here by omission (2Ki_16:10-16).
Urijah may have been omitted because of his unworthy connivance in an unlawful worship, not, however, as “an unimportant man,” as Keil thinks. (Comp. Isa_8:2.) But if the list is a list of actual high-priests, Jehoiada can only have been omitted by accident, unless indeed he is represented in it by an unrecognised alias. Double names are common in Scripture, from Jacob-Israel, Esau-Edom, downwards.
(13) Hilkiah begat Azariah.—Hilkiah is probably the well-known high-priest who “found the Book of the Law” which led to the great reformation of Josiah’s reign (2Ki_22:8, seq.). Azariah, his son, is not elsewhere mentioned. The Azariah of 2Ch_31:10, who figures as high-priest under Hezekiah, at least eighty years earlier, is absent from this list.
(14) Seraiah begat Jehozadak.—Seraiah was still high-priest at the moment of the fall of Jerusalem (588 B.C. ). Nebuchadnezzar caused him to be put to death at Riblah (2Ki_25:18-21; Jer_52:24, seq.) From Azariah (1Ch_6:10) to Seraiah we find only ten names. In the list of the kings of Judah for about the same interval eighteen names occur (see 1Ch_3:10-16). This fact undoubtedly suggests the omission of some generations from the list before us.
The use of the word “begat” throughout the series is not to be pressed to the contrary conclusion. Like the term “son” in Ezr_7:3 (“Azariah, son of Meraioth,” though six intermediate names are given in Chron.), it is a somewhat elastic technical formula in these genealogies.
(15) And Jehozadak went into captivity.—The Heb. is went away. Our version rightly supplies into captivity. (Comp. Jer_49:3.) Jehozadak was presumably a child at the time; half a century later a son of his, the high-priest Jeshua or Joshua, returned with Zerubbabel at the head of the first colony of restored exiles, 536 B.C. (Hag_1:1; Ezr_3:2).
When the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar.—The chronicler is generally charged with a strong Levitical and priestly bias, in unfavourable contrast to the “prophetical” tendency of the writers of Samuel and Kings. The sentiment of this verse, however, and of many other passages, is thoroughly accordant with the point of view of the greater prophets. Isaiah, e.g., never wearies of proclaiming that the Assyrian conquerors were mere instruments in the hands of Jehovah, unconsciously executing His fore-ordained purposes.
Nebuchadnezzar.—So the name is spelt in Kings, Chronicles, and Daniel, but incorrectly. Jer_24:2, &c., reads Nebuchadrezzar, which is nearer the true name, Nabium-kudurri-açur (Nebo protect the crown).
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The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 8, 9, 10, 11, 12, 13, 14, 15, 16, 20, 22, 24, 29, 31, 32, 33, 39, 44, 48, 49, 50, 54, 57, 62, 63, 71, 72, 73, 74, 77, 78, 79 Vers. 1-3. The tribe of Levi is now taken.…
Vers. 1-3. The tribe of Levi is now taken. The first three verses prepare the way for running rapidly down the line of high priest descent, from Aaron"s son Eleazar to Jehozadak, who is reached at the twenty-fifth name from Levi, though not necessarily the twenty-fifth generation, as there appear (vers. 11-13) to be some omissions. Nor are all the names which are given those of high priests, for the genealogy of Jehozadak did not always pass though such.
This verse gives the three branches of Levi,and is in agreement with the enumeration of them in Gen_46:11 and Exo_6:16, viz. Gershon, Kohath, and Merari. We have not the third parallel passage in the place of mention of the other tribes, (Num_1:47-54) but it is compensated for somewhat later. (Num_3:14-20)
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HOMILIES BY W. CLARKSON Vers. 1-30.
Lessons from lists; or, a sermon in names.
Here is a number of names; they belong to men of varied characters and different careers, though all of them were children of privilege, most of them in a high degree. We learn
I THAT THERE IS A VAST DIFFERENCE IN THE LIFE AND CHARACTER OF PRIVILEGED MEN. We might suppose that men who have come under the same class of influences would be much like one another in spirit and behaviour. But such a supposition would be a great mistake. It is true that there is much of human nature in us all, and that the best men have their failings while the worst have their redeeming points; but it remains true that between man and man, having the same advantages, there is often a great gulf found. In the same list of names of the sons of Levi we have Moses and Samuel, who were holy among the holy, and also the sons of Samuel, who accepted bribes and perverted judgment (vers. 3, 28). It is painful to think that, while among the children of privilege may be found some that are like God himself in, their spirit and their life, there are others in whose heart the basest passions dwell, and whoso lives are pestilent and shameful. It is sadly possible for those that are "exalted to heaven" in privilege to be "cast down to hell" in guilt and condemnation.
II THAT THERE IS A CLOSE INTERMINGLING OF GOOD AND BAD UPON THE EARTH. This is a list of men belonging to different generations, but we are reminded by contrast of the truth that good and bad are contemporaneous and closely intermingled. Here the wheat and the tares grow together. Dwelling beneath the same roof, sitting down to the same hearth and table, working in the same shop, writing at the same desk, walking the same street, are the holy and the profane, the pure and the unclean, the generous and the selfish, the wise and the foolish.
1. What a reason for watchfulness and prayer!
2. What opportunity for usefulness!
III THAT OUR RECORD WILL BE WRITTEN IN THE BOOK OF GOD AS WELL AS IN THE LIVES OF MEN. Not much is written in the Book of God respecting most of these; we know nothing of them but their names. A deeper obscurity than this will be our portion; not even our names will go down one century, certainly they will not descend to thirty centuries. We need not regret that; but we shall do well to remember:
1. That not only our names but our actions are written in someimperishable record in God"s unerasible handwriting.
2. That our lives are written and are repeated in the hearts and lives of menwhom we have influenced. Fame is rare enough and vain enough. Lasting work, abiding influence, is common enough and serious enough. C.
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The Biblical Illustrator 1887 · Public Domain On vv31, 48 1Ch_6:31; 1Ch_6:48
1Ch_6:31; 1Ch_6:48
And these are they whom David let over the service of song lit the house of the Lord.
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The ministry of song
I. Song an element of Christian worship.
II. Song an expression of human feeling.
III. Song a power for which its possessors are responsible. (J. Wolfendale.)
Religious worship
I. Worship varied in its forms.
II. Lively in its spirit.
III. Orderly in its method.
IV. Universal in its participation. (J. Wolfendale.)
.
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The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] This chapter refers wholly to tribe of…
CRITICAL NOTES.] This chapter refers wholly to tribe of Levi. Gives the family of Aaron, 1Ch_6:1-15; the descendants of Gershom, Kohath, and Merari, 1Ch_6:16-30; the pedigrees of the song-masters, 1Ch_6:31-48; the line from Aaron to Ahimaaz, 1Ch_6:49-53; and the towns assigned to the tribe, 1Ch_6:54-81.
1Ch_6:1-3.—The sons of Levi. The genealogy of Levi follows (Exo_6:16-25), as far as Phinehas, after which the writer must have had documents before him which have not come down to us [Speak. Com.].
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1Ch_6:4-15.—Line of priests unto Captivity. This list must have been obtained from the priestly registers. It is given in inverse order (Ezr_7:1-5), with omission of names between Meraioth and Azariah II. It wants the name Meraioth between Ahitub II. and Zadok II. (1Ch_9:11). It is not a succession of high priests, but simply the line from Eleazar to Jehozadak [cf. Murphy]. Zadok, 1Ch_6:8, priest with Abiathar (2Sa_8:18), one probably in Gibeon, the other in Zion. Azariah, 1Ch_6:9, grandson of Zadok, in the court of Solomon (1Ki_4:2). Temple, 1Ch_6:10, first to distinguish it from second existing in days of writer. Amariah, 1Ch_6:11, high priest under Jehoshaphat (2Ch_19:11). Shallum, ch. 1Ch_9:11 (Neh_11:11). Hilkiah, 1Ch_6:12, in office under Josiah, took part in reformation then (2Ki_22:4-14; 2Ki_23:4; 2Ch_34:9-22). Seraiah, 1Ch_6:14, put to death by Nebuchadnezzar at time of Captivity (2Ki_25:18-21; Jer_52:24-27).
1Ch_6:16-30.—Sons of Levi. Having traced high priestly line from Levi to Jehozadak (1Ch_6:1-15), writer returns to fountain head and gives general account of branches of tribe of Levi as far as materials allow. 1Ch_6:16-21. The Gershomites, after first-born of Moses (Exo_2:22). 1Ch_6:17-19. These appear in Exodus 6. 1Ch_6:20-21. This line appears to coincide with part of that of Asaph (1Ch_6:39-43), except in Jeaterai, who may have been another son of Zerah. 1Ch_6:22-28. The Kohathites. The same as that of Heman (1Ch_6:33-38). Object of list to trace genealogy of Samuel, prophet and judge of Israel. 1Ch_6:29-30. The Merarites.
1Ch_6:31-48.—Pedigrees of the three song-masters. Asaph, Heman, Ethan, or Jeduthan (Psalms 89), sons of Korah, set over departments of musical service. House, a tent erected by David to receive the ark, considerable time before building of the Temple. Waited in order, instituted by David, doubtless directed by Holy Spirit, for regulation of worship.
1Ch_6:33. Shemuel, i.e., Samuel. 1Ch_6:48. Levites employed in door-keeping or attending to priests.
1Ch_6:49-53.—Office of Aaron and his sons (cf. 1Ch_6:3-8). Eleazar, third son, chief of Levites (Num_3:32), ministered with his brother Ithamar, before death of Aaron, and succeeded him (Num_20:28). In Eleazar’s family high priesthood remained till the time of Eli, who was descended from Ithamar. It returned to Eleazar in Zadok, fulfilling the words of 1Sa_2:30.
1Ch_6:54-81.—The cities given to priestly families and to other Levites. Joshua 21, its parallel.
1Ch_6:54-60. Cities given to Aaron’s family. Castles, places of defence against robbers or beasts of prey. 1Ch_6:61-81. Cities of the Levites, their number and distribution: 13 cities to Gershom, 1Ch_6:62; 1 Chronicles 12 to Merari, 1Ch_6:63, as in Jos_21:34-40; cities of other Kohathites, 1Ch_6:66-70; of Gershomites, 1Ch_6:71-76; and of Merarites, 1Ch_6:77-81. 1Ch_6:80-81, agree with those in Joshua. Ten only of twelve named. Only 42 out of 48 named, and some different from original cities assigned to Levites. This proof of accuracy of author. He remembers whole numbers in time of Joshua. But political arrangements readjusted in course of ages. State of things given which had supervened in time of David (1Ch_7:2) [cf. Murphy].
HOMILETICS
A GLANCE OF HISTORY.—1Ch_6:1-15
In these verses we have a glance from deliverance in Egypt to bondage in captivity. Notice two or three features of the period.
I. The inequalities of men. Inequalities physical, mental, and social appear in whatever light we regard mankind. In this list some exalted to sacred office and perform noble deeds. Others fall into sin and disgrace. Vast differences in character and career! Royalty and beggary, grandeur and wretchedness, palaces and slums! “There were two men in one city, the one rich and the other poor.”
II. The vicissitudes of families. Aaron a priest, but Aaron’s sons terrors of divine justice. Samuel a prophet, but Samuel’s sons perverted justice and dishonoured religion. According to political and religious feeling, ancestors exalted and descendants rejected.
III. The events of Providence. Deliverance from bondage. Scenes of conflict and triumph. Times of revival, relapse and punishment. Accession and dethronement of kings. Providences, special, striking, and constant. “He hath not dealt so with any nation.”
THE SONS OF LEVI.—1Ch_6:16-30
I. Their chief Fathers. Gershom the eldest, Kohath the second, and Merari the youngest son accompanied Levi into Egypt with Jacob (Gen_46:11), and became heads of three great divisions of Levites.
II. Their numerous descendants. Many unknown or passed over. Others eminent in character, distinguished in service, and remarkable in career. Children of privilege and monuments of judgment, born in sunshine and dying in shadows. What a mixture of good men and bad men in life! What a contrast between character and circumstances, beginnings and ends!
THE MINISTRY OF SONG.—1Ch_6:31-48
Song a divine gift, has a mission or ministry.
I. Song an element of Christian worship. “The service of song in the house of the Lord.” A branch of natural and revealed religion in all ages, prevalent in Jewish and heathen worship. A duty reverently to be performed. Its decay a mark of desolation (Eze_26:13).
II. Song an expression of human feeling. Joy and sorrow, gratitude and prayer, must have appropriate and audible expression. When the ark is in captivity, in times of darkness and depression, our harps are hung upon the willows. When the ark finds rest and fixed residence in times of revival, we sing praise to God (David’s joy, 2Sa_6:17-21; 2Sa_16:1-3). “Is any merry? let him sing psalms.”
III. Song a power for which its possessors are responsible. In pagan and Jewish nations recognised as a divine gift. It is a talent entrusted to individuals; a faculty to be cultivated, for which there is room, and which should be consecrated to God. The duty of all who have the gift to lay it upon the altar of God, in the home, the school, and the sanctuary.
HOMILETIC HINTS AND SUGGESTIONS
1Ch_6:1. Three chief Fathers. Their names, history, and pedigree.
1Ch_6:3. Nadab and Abihu. Improper spirit in worship; unlawful method and awful judgment. Perished on day of consecration! (Leviticus 10).
1Ch_6:4. Phineas, a memorable name (Num_25:7-13; Jos_22:10-33; Psa_106:30-31).
1Ch_6:10. Azariah’s important service. High priest in temple of Solomon. “Executed,” &c. Some think that he withstood King Uzziah, and thus risked life in faithful reproof (2Ch_26:17-18).
1Ch_6:13. Hilkiah most celebrated of seven bearing this name as priest and reformer. He discovered “the Book of the Law” (2Ki_22:8); was zealous in reformations of Josiah (2Ki_22:14-20; 2Ki_23:4-27); and prominent in observing the Passover (2Ch_25:1-19).
1Ch_6:15. Jehozadak. Three forms of this name (see Ezr_3:2; Hag_1:1; and this verse). Only two forms in original. Jehozadak full form, and Jozadak contracted. The meaning is, “Jehovah is righteous.” It is 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 [Speak. Com.].
1Ch_6:22. Korah’s sin and punishment (Num_16:1-33).
HOMILETICS
RELIGIOUS WORSHIP.—1Ch_6:32-53
The order of song a matter of importance in time of David. The ark had a settled place. Choral service was established in the Temple, and chief singers were appointed.
I. Worship varied in its forms. Music and singing, prayer and praise, must not become formal and stereotyped “All manner of service.”
II. Lively in its spirit. Dulness and despondency dishonouring to God and unprofitable to men. “This duty must be our delight.” Then it becomes attractive and helpful. “Serve the Lord with gladness; come before his presence with singing.”
III. Orderly in its method. “They waited on their office according to their order.” Things not left to chance; arrangements made with care and thought. Each his own work, place, and time in keeping up the service. “The order of the sanctuary.” “Let all things be done decently and in order.”
IV. Universal in its participation. They “waited with their children” in the choir The service of song for the whole “congregation” not left to the choir to sing, nor to the preacher to pray. All hearts and all lips must join. Congregational worship must be sought and cultivated. “Let the people praise thee, let all the people praise thee.”
THE ANCIENT PRIESTHOOD.—1Ch_6:49-53
Aaron and his sons, “the house of Aaron,” appointed to the priestly office. Other Levites given to them and performed subordinate duties.
I. Its sacred dignity Not the investure of man; endowments for the work from God. The office not a personal assumption, but in obedience to divine call, manifest in Providence, the gift of the Holy Spirit, and the help of friends. “No man taketh this honour unto himself.”
II. Its solemn duties. On the brazen altar, the golden altar and the mercy seat in the holy of holies, they performed their functions. This chiefly “to make an atonement for Israel” (1Ch_6:49). A constant need for this; the life of the individual and the nation imperilled by sin; covenant relations must be restored. “The day of atonement,” an impressive scene and a typical truth.
III. Its typical Character. The high priests in öfficial character, the ceremony of sprinkling blood were figures of good things to come. Under the gospel all believers are priests, ministering to God in his spiritual temple. Each has an appointed service which contributes to the perpetual worship and benefit of the whole. Only in fulfilment of prescribed ordinance can we secure the presence and favour of Jehovah.
CITIES AND DWELLINGS OF LEVITES.—1Ch_6:54-81
First cities given to the priestly family of Aaron (1Ch_6:54-60). Next the number and distribution of those assigned to other Levites (1Ch_6:61-81). Regard them as—
I. A fulfilment of prediction. Jacob’s dying prophecy was accomplished and this tribe was “scattered in Israel” (Gen_49:7). God’s people are preserved, and events are arranged for their possessions.
II. An arrangement of providence. These cities wisely ordered, a provision of mercy and safety.
1. To facilitate the administration. Centres of justice and law, freeing individuals from avenging themselves, fixing authority and promoting peace and order.
2. To disseminate light. Each city the centre of light and instruction, the place where law was expounded and administered. A school of learning and social influence to the people.
3. To support the ministry. Cities allotted to priests and Levites for residence and maintenance. Certain provisions made for spiritual service. Men set apart for God, dependent upon the people they serve. Those who “preach the gospel” may reasonably expect “to live of the gospel.” “Let him that is taught in the word communicate to him that teacheth in all good things.”
HOMILETIC HINTS AND SUGGESTIONS
1Ch_6:31. The vicissitudes of the Ark. Without a proper resting-place from victory over Philistines in time of Eli till the tabernacle of David, about fifty years (1 Samuel 4; 2 Samuel 6).
1Ch_6:32-33. Waited on their office.
1. Each an office or work, fixed in choir, leading in service of song, officiating at the altar, and waiting at the door.
2. Each responsible for the performance of his work—not envying his neighbour, waiting for something better; but with diligence, order, and delight each fills his position and renders his service.
1Ch_6:31-48. Three chief song-masters. Heman’s pedigree (1Ch_6:33-38). Pedigree of Asaph, the Gershonite (1Ch_6:39-43). He stood on right hand. Pedigree of Ethan, the Merarite (1Ch_6:44-47). He stood on the left of Heman.
1Ch_6:49-53. Priests and Levites, two orders of ministry in the Jewish Church. Their divine appointment, special duties, and worldly provision.
ILLUSTRATIONS TO CHAPTER 6
1Ch_6:31. Service. The three intentions of song: To improve the understanding, to improve the heart, and to soothe the mind. The three things which ought to pervade song: Perfect learning, perfect vigour, perfect nature [Catherall].
1Ch_6:32. Waited in office. Man hath his daily work of body or mind appointed [Milton].
“A servant with this clause
Makes drudgery divine:
Who sweeps a room, as for Thy laws,
Makes that and the action fine”
[Geo. Herbert].
1Ch_6:54. Cities. If the history of cities and their influence on their respective territories be deducted from the history of humanity, the narrative remaining would be of no very attractive description. If anything be certain, it would seem to be certain that man is constituted to realise his destiny from his association with man, more than from any contact with places. The great agency in calling forth his capabilities, for good or for evil, is that of his fellows. The picturesque may be with the country, but the intellectual, generally speaking, must be with the town [Dr. Vaughan’s Age of Cities].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v32 1 Chronicles
1 Chronicles
DAVID’S CHORISTERS
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1Ch 6:32.
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 files 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 hear 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 had 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.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Genealogies (continued)
Genealogies (continued)
This chapter records the descendants of Levi, traces the line of the high priests to the captivity, and enumerates the cities of the Priests and Levites.
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3. Nadab, and Abihu] see Lev_10:1-2; 1Ch_24:2. Ithamar] The descendants of Ithamar are not given here, but several occur in Samuel and Kings (Eli, Hophni and Phinehas, Ahimelech, Abiathar), and 'courses' of priests who traced their origin to him are enumerated in 1 Chronicles 24.
4. Eleazar begat, etc.] The section 1Ch_6:4-15 is a list of high priests from the death of Aaron to the captivity, but is incomplete, for between Ahitub and Zadok in 1Ch_6:12 another name is inserted in 1Ch_9:11, and several names are omitted which occur in the history of the monarchy, viz. Jehoiada (2Ki_11:15), Urijah (2Ki_16:17), and the Azariahs who were contemporary with Uzziah and Hezekiah (2Ch_26:17; 2Ch_31:10). In 1Ch_9:9 and 1Ch_9:10 there is some confusion, for the chronology makes it probable that the Azariah of 1Ch_6:9 (and not of 1Ch_6:10) was the high priest in Solomon's reign.
22. Amminadab] the Izhar of 1Ch_6:38 : Num_16:1.
27. Elkanah his son] ought to be followed by 'Samuel his son.'
28. Samuel] Samuel's father Elkanah is here regarded as a Levite, whereas in 1 Sa he is an Ephraimite.
Vashni] This is a corruption of the word for 'the second,' the name of the firstborn (Joel v. 33) being lost.
31-48. The genealogies of David's singers. Such names as Heman, Asaph, Ethan (or Jeduthun) are familiar to us from the Psalm titles.
39. His brother] i.e. kinsman, or perhaps fellow-craftsman, both being singers:
54. Castles.. coasts] RV 'encampments., borders.' Their's was the lot] RV 'theirs was the first lot': Jos_21:10.
61. Which were left] i.e. other descendants of Kohath, exclusive of the sons of Aaron. Out of the half tribe] The names of Ephraim (1Ch_6:66) and Dan are accidentally omitted: see Jos_21:5.
65. Which are.. names] RV 'which are mentioned by name': 1Ch_6:57-60.
67. The cities of refuge] In strictness Shechem alone of those mentioned in this and the following vv. was a city of refuge.
69. And Aijalon] This and the following city belonged to Dan: Jos_21:23, Jos_21:24.
77. The rest of the children of Merari] RV 'the rest of the Levites, the sons of Merari.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v68 See Jos 21:22-35 where many of these cities have…
Jokmeam
See Jos 21:22-35 where many of these cities have other names:
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 4. Levi
4. Levi
CHAPTER 6
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1. The high-priestly line (1Ch 6:1-15)
2. Levitical genealogies (1Ch 6:16-30)
3. David’s chief musicians (1Ch 6:31-48)
The high-priestly line is first given, starting with Levi, and followed down to the exile. From Eleazar the son of Aaron, twenty-two generations are named. Moses is not mentioned in this list. With Aaron his brother he is called a priest (Psa 99:6), yet he was chosen as the great leader of the people before the consecration of the levitical priesthood. This is the reason why his name is not found here. The last priest named before the captivity is Jehozadak (also called Jozadak). He was carried into captivity and was the father of Joshua, the high-priest, who returned from Babylon (Ezr 3:2; Ezr 5:2; Neh 12:26; Hag 1:1; Hag 1:12; Zech. 6).
After the genealogies of the sons of Levi, who were not priests, the list of the names of David’s singers and musicians is given. “These are they whom David set over the service of song in the house of the LORD, after that the ark had rest. And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem, and then they waited on their office according to their order.” Heman stands first. He was Samuel’s grandson. Psalm 88 is by Heman, the Ezralite. Asaph, the son of Berachiah (verse 39), was the poet-prophet. Psalms 50 and 73-88 bear his name. The sons of Asaph are later mentioned as choristers of the temple (1Ch 25:1-2; 2Ch 5:12; Ezr 2:41, etc.). Two other prominent persons bore the name of Asaph; Asaph, the recorder to King Hezekiah (2Ki 18:18; Isa 36:3), and Asaph, the forester under Artaxerxes (Neh 2:8). Ethan or Jeduthun (1Ch 9:16; 1Ch 16:41; 1Ch 25:1; 2Ch 35:15) is the author of Psalm 89.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 54 The Line of Priests to the Captivity
The Line of Priests to the Captivity
v. 1. The sons of Levi: Gershon, Kohath, and Merari, Gen 46:11; Exo 6:16.
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v. 2. And the sons of Kohath: Amram, Izhar, and Hebron, and Uzziel, Exo 6:18.
v. 3. And the children of Amram: Aaron, and Moses, and Miriam. The sons also of Aaron: Nadab and Abihu, these two losing their lives when offering sacrifice against God’s will, Lev 10:1, Eleazar and Ithamar.
v. 4. Eleazar begat Phinehas, Phinehas begat Abishua,
v. 5. and Abishua begat Bukki, and Bukki begat Uzzi. It is true that members of the line of Ithamar occupied the office of high priest for a number of generations at this time, Eli being one of them, 1Sa 2:30; but this does not alter the fact that the line of Eleazar alone was really legitimate, and was later restored to its rightful position.
v. 6. And Uzzi begat Zerahiah, and Zerahiah begat Meraioth,
v. 7. Meraioth begat Amariah, and Amariah begat Ahitub,
v. 8. and Ahitub begat Zadok, 2Sa 8:17, and Zadok begat Ahimaaz, 2Sa 15:27,
v. 9. and Ahimaaz begat Azariah, and Azariah begat Johanan,
v. 10. and Johanan begat Azariah, (he it is that executed the priest’s office in the Temple that Solomon built in Jerusalem, namely, at the time of King Uzziah, 2Ch 26:17-18,)
v. 11. and Azariah begat Amariah, and Amariah begat Ahitub,
v. 12. and Ahitub begat Zadok, and Zadok begat Shallum,
v. 13. and Shallum begat Hilkiah, and Hilkiah begat Azariah,
v. 14. and Azariah begat Seraiah, the man who was put to death at Riblah by order of Nebuchadnezzar, 2Ki 25:18-21, and Seraiah begat Jehozadak,
v. 15. and Jehozadak went into captivity when the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar. The absence of such names as Jehoiada and Uriah is readily explained by the custom of having two names, which was not confined to the kings.
v. 16. The sons of Levi: Gershom (or Gershon), Kohath, and Merari.
v. 17. There follows the genealogy of the Levitical families who were not priests. And these be the names of the sons of Gershom: Libni and Shimei.
v. 18. And the sons of Kohath were Amram, and Izhar, and Hebron, and Uzziel.
v. 19. The sons of Merari: Mahli and Mushi. And these are the families of the Levites according to their fathers.
v. 20. of Gershom: Libni, his son; Jahath, his son; Zimmah, his son;
v. 21. Joah (or Ethan), his son; Iddo (or Adaiah), his son; Zerah, his son; Jeatarai (or Ethni),his son.
v. 22. The sons of Kohath: Amminadab (or Izhar), his son; Korah, his son; Assir, his son;
v. 23. Elkanah, his son; and Ebiasaph, his son; and Assir, his son;
v. 24. Tahath, his son; Uriel, his son; Uzziah, his son; and Shaul, his son.
v. 25. And the sons of Elkanah: Amassai and Ahimoth.
v. 26. As for Elkanah, probably a different one from him who is mentioned above; the sons of Elkanah: Zophai (or Zuph), his son; and Nahath, his son;
v. 27. Eliab, his son; Jeroham, his son; Elkanah, his son.
v. 28. And the sons of Samuel, who himself was also a son of Elkanah: the firstborn, Vashni (or rather, Joel, 1Sa 8:2), and Abiah.
v. 29. The sons of Merari, continued from
v. 19. : Mahli; Libni, his son; Shimei, his son; Uzza, his son;
v. 30. Shimea, his son; Haggiah, his son; Asaiah, his son.
v. 31. And these are they whom David set over the service of song in the house of the Lord, in the tent which he had erected in Jerusalem, after that the ark had rest, its transfer to Jerusalem having been completed successfully, 1Ch 16:1. David arranged for a proper liturgical service in connection with the Tabernacle worship, the Levites here enumerated being in charge of this part of divine worship.
v. 32. And they ministered before the dwelling-place of the Tabernacle of the Congregation, after David had erected these temporary quarters, with singing, until Solomon had built the house of the Lord in Jerusalem; and then they waited on their office according to their order, not only their grouping, but also the position of the various groups having been arranged by the great poet-king.
v. 33. And these are they that waited with their children, in charge of the liturgical part of worship. of the sons of the Kohathites: Heman, a singer, the son of Joel, the son of Shemuel, that is, Samuel,
v. 34. the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah (or Nahath),
v. 35. the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,
v. 36. the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,
v. 37. the son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah,
v. 38. the son of Izhar, the son of Kohath, the son of Levi, the son of Israel, the descending line of Heman thus being traced back to the ancestor of the nation.
v. 39. And his brother Asaph, who stood on his right hand, namely, during the chanting in the Tabernacle and Temple services, even Asaph, the son of Berachiah, the son of Shimea,
v. 40. the son of Michael the son of Baaseiah, the son of Malchiah,
v. 41. the son of Ethni, the son of Zerah, the son of Adaiah,
v. 42. the son of Ethan, the son of Zimmah, the son of Shimei,
v. 43. the son of Jahath, the son of Gershom, the son of Levi. So Asaph was the brother of Heman not only by virtue of a common office, but also of a close relationship.
v. 44. And their brethren, the sons of Merari, stood on the left hand: Ethan (or Jeduthun), the son of Kishi (or Kushaiah), the son of Abdi, the son of Malluch,
v. 45. the son of Hashabiah, the son of Amaziah, the son of Hilkiah,
v. 46. the son of Amzi, the son of Bani, the son of Shamer,
v. 47. the son of Mahli, this name occurring several times in the case of near relatives, the son of Mushi, the son of Merari, the son of Levi.
v. 48. Their brethren also, the Levites, namely, the other Levites besides the singers just mentioned, were appointed unto all manner of service of the Tabernacle of the house of God, certain tasks being assigned to the various families or groups.
v. 49. But Aaron and his sons offered upon the altar of the burnt offering, that was their first duty, to offer the sacrifices, and on the altar of incense, which was burned at the regular morning and evening hour of worship, and were appointed for all of the work of the place most holy, and to make an atonement for Israel, the offering on the great Day of Atonement being entirely in the hands of the high priest, according to all that Moses, the servant of God, had commanded. Cf Num 18:1-7; 1Ch 28:13; Lev 16:32.
v. 50. And these are the sons of Aaron: Eleazar, his son; Phinehas, his son; Abishua, his son;
v. 51. Bukki, his son; Uzzi, his son; Zerahiah, his son;
v. 52. Meraioth, his son; Amariah, his son; Ahitub, his son;
v. 53. Zadok, his son; Ahimaaz, his son, this repetition of the high priests, names bringing the list down to the time of Solomon. A well-regulated, beautiful order of services, if not attended by dead orthodoxy, is very well-pleasing to the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 10, 13, 16, 19, 22, 25, 28, 31, 33, 36, 39, 44, 48, 49, 50, 54, 57, 59, 61, 63, 66, 70, 71, 74, 77, 80 Gershon ... Kohath ... Merari ... Amram ... Izhar…
Gershon ... Kohath ... Merari ... Amram ... Izhar ... Hebron ... Uzziel ... Nadab ... Abihu ... Eleazar ... Ithamar
These are the names of men. (See: How to Translate Names)
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translationWords
Levi
Aaron
Moses
Miriam
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 10, 16, 27, 31, 33, 39, 49, 50, 54 6:1-81 By its substantial scope and placement in the…
6:1-81 By its substantial scope and placement in the center of the genealogical lists, this section gives special significance to the priestly tribe of Levi.
6:1-48 This section provides the genealogies of the three most significant groups of the tribe of Levi: the high priests (6:1-15), the three clans of Levites (6:16-30), and the singers (6:31-47). Each genealogy begins with an introduction, followed by the list of names.
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6:1 The three sons of Levi are introduced, but their actual genealogies are postponed to follow the list of high priests.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.