Of the priests: Jedaiah, Jehoiarib, Jachin, and Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house; and Adaiah the son of Jeroham, the son of Pashhur, the son of Malchijah, and Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer; and their brothers, heads of their fathers’ houses, one thousand seven hundred sixty; very able men for the work of the service of God’s house.
Parallel Translations
-
Of the priests: Jedaiah, Jehoiarib, Jachin,
and Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house;
and Adaiah the son of Jeroham, the son of Pashhur, the son of Malchijah, and Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;
and their brothers, heads of their fathers’ houses, one thousand seven hundred sixty; very able men for the work of the service of God’s house.
-
And of the priests; Jedaiah, and Jehoiarib, and Jachin,
And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God;
And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;
And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.
Show all 3 translations
-
And of the priests: Jedaiah, and Jehoiarib, and Jachin;
and Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God;
and Adaiah the son of Jeroham, the son of Pashhur, the son of Malchijah, and Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;
and their brethren, heads of their fathers' houses, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.
Cross-references (22)
- Nehemiah 11:11 (v11) Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house,
- 1 Chronicles 26:6 (v13) Sons were also born to Shemaiah his son, who ruled over the house of their father; for they were mighty men of valor.
- 1 Chronicles 26:30 (v13) Of the Hebronites, Hashabiah and his brothers, men of valor, one thousand seven hundred, had the oversight of Israel beyond the Jordan…
- 1 Chronicles 26:32 (v13) His brothers, men of valor, were two thousand seven hundred, heads of fathers’ households, whom king David made overseers over the…
- Nehemiah 11:10-24 (v10) Of the priests: Jedaiah the son of Joiarib, Jachin, Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of…
Show all 22 cross-references
- Nehemiah 12:19 (v10) and of Joiarib, Mattenai; of Jedaiah, Uzzi;
- Numbers 4:15-16 (v11) “When Aaron and his sons have finished covering the sanctuary and all the furniture of the sanctuary, as the camp moves forward; after…
- Numbers 4:28 (v11) This is the service of the families of the sons of the Gershonites in the Tent of Meeting. Their duty shall be under the hand of Ithamar…
- Numbers 4:33 (v11) This is the service of the families of the sons of Merari, according to all their service in the Tent of Meeting, under the hand of Ithamar…
- 2 Kings 23:4 (v11) The king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring out of Yahweh’s…
- 2 Kings 25:18 (v11) The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold;
- 1 Chronicles 6:8-15 (v11) Ahitub became the father of Zadok. Zadok became the father of Ahimaaz. Ahimaaz became the father of Azariah. Azariah became the father of…
- 1 Chronicles 24:5 (v11) Thus they were divided impartially by drawing lots; for there were princes of the sanctuary, and princes of God, both of the sons of…
- 1 Chronicles 24:14 (v12) the fifteenth to Bilgah, the sixteenth to Immer,
- Ezra 2:37 (v12) The children of Immer, one thousand fifty-two.
- Nehemiah 7:40 (v12) The children of Immer: one thousand fifty-two.
- Nehemiah 10:2 (v11) Seraiah, Azariah, Jeremiah,
- Nehemiah 11:12-13 (v12) and their brothers who did the work of the house, eight hundred twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of…
- Nehemiah 11:14 (v13) and their brothers, mighty men of valor, one hundred twenty-eight; and their overseer was Zabdiel, the son of Haggedolim.
- Jeremiah 20:1 (v11) Now Pashhur, the son of Immer the priest, who was chief officer in Yahweh’s house, heard Jeremiah prophesying these things.
- Acts 5:24 (v11) Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what…
- Acts 5:26 (v11) Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv11, 13 That is, he was the high Priest.
That is, he was the high Priest.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10, 11, 13 1Ch 9:10 And of the priests; Jedaiah, and Jehoiarib,…
1Ch 9:10 And of the priests; Jedaiah, and Jehoiarib, and Jachin,
Ver. 10. And of the priests.] He had reckoned four distinct orders or ranks of people among the Jews, {1Ch 9:2} and here he instanceth the second order or classis; viz., Sacerdotalis: Priestly.
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 vv11–13 Azariah; the same called Seraiah, Neh 11:11.
Azariah; the same called Seraiah, Neh 11:11.
Hilkiah; either of him in Josiah’s time, 2Ki 22:8, or rather another of the same name.
Read full note →
The ruler of the house of God; or, a ruler in the house of God; not the high priest, who was Ezra, Ezr 3:8, but a chief ruler under him; either the second priest, as such are called, Num 3:32; or the head of one of the twenty-four families or courses of the priests.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv10–13 And Adaiah the son of Jeroham, the son of…
And Adaiah the son of Jeroham, the son of Pashur,.... In this genealogy, between Jeroham and Pashur, were three more here omitted, Pelaliah, Amzi, Zechariah, Neh 11:12, and then Pashur the son of Malchijah, as here:
and Maasiai the son of Adiel; whose pedigree is traced up from hence, through Jahzerah, Meshullam, Meshillemith, to Immer; one of the five heads of the courses settled by David, Ch1 24:14. The names of this man, and of his ancestors, are given, with some variation, in Neh 11:13.
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 vv11, 13 The ruler - Or, a ruler in the house…
The ruler - Or, a ruler in the house of God: not the high-priest, who was Ezra, Ezra iii, 8, but a chief ruler under him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 13 Verse 11. The ruler of the house of God.]…
Verse 11. The ruler of the house of God.] The high priest at this time was Jeshua the son of Jozadak, (Ezr 3:8,) and Seraiah, (Ne 11:11,) called here Azariah, was the ruler of the house; the person next in authority to the high priest, and who probably had the guard of the temple and command of the priests, Levites, c. It is likely that the person here was the same as is called the second priest, 1Chr 9:2 1Chr 25:18, who was the sagan or high priest's deputy. 2Kg 25:18.
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 vv11, 13 1Ch 9:11. The ruler — Or rather, a ruler…
1Ch 9:11. The ruler — Or rather, a ruler in the house of God — Not the high-priest, who was Ezra, (Ezr 3:8,) but a chief ruler under him.
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 v10 “Jedaiah,” “Jehoiarib,” and “Jachin,” are not here names of…
“Jedaiah,” “Jehoiarib,” and “Jachin,” are not here names of individuals but of priestly families. From 1Ch 24:7-17, it appears that Jehoiarib was the original head of the first “course,” Jedaiah of the second shift, and Jachin of the twenty-first shift.
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 vv11–12 Azarias, or Saraias, ibid. 11.[2 Esdras xi. 11.?] ---…
Azarias, or Saraias, ibid. 11.[2 Esdras xi. 11.?] --- Mosollam, or Sellum, chap. vi. 12. (Calmet) --- High is not expressed in Pontifex; and this Azarias was only (Haydock) one of the principal families; (Menochius; Du Hamel) perhaps the second in dignity; (4 Kings xxv. 18.) while Jesus was the successor of Aaron, 1 Esdras iii. 8. (Calmet) --- Hebrew and Septuagint, "the ruler," (Haydock) or "captain of the guard of the house." (Calmet) --- They were styled pontiffs, or princes of the priests. (Tirinus)
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).
Daniel D. Whedon 1874 · Public Domain On v11 11. Ruler of the house of God — A…
11. Ruler of the house of God — A designation of the high priest, as by virtue of his office intrusted with the chief authority and control over the temple. The title seems also to have been given to some who were not high priests, (Jer_20:1,) but held a secondary rank, and had charge of the temple-police and guards. “The Rabbies,” says Hervey, “speak very frequently of one second in dignity to the high priest, whom they call the sagan, and who often acted in the high priest’s room. He is the same who is called “the second priest.” 2Ki_23:4; 2Ki_25:18. They say Moses was sag-an to Aaron. Thus, too, it is explained of Annas and Caiaphas, (Luk_3:2,) that Annas was sagan. In like manner they say Zadok and Abiathar were high priest and sagan in the time of David. The sagan is also very frequently called memunneh, or prefect of the temple, and upon him chiefly lay the care and charge of the temple services. If the high priest was incapacitated from officiating by any accidental uncleanness, the sagan took his place.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–13 10–13 (cp. Neh_11:10-14). The Priests
10–13 (cp. Neh_11:10-14). The Priests
10. Jehoiarib] Spelt Joiarib in Neh_11:10. Jehoiarib and Jedaiah occur as names of the first and second courses of the priests in 1Ch_24:7; Neh_12:6; Neh_12:19. The Maccabees were of the course of Joarib (= Jehoiarib); 1Ma_2:1.
Read full note →
Jachin] The name of the twenty-first course; 1Ch_24:17.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–13 (10) And of the priests; Jedaiah, and Jehoiarib, and…
(10) And of the priests; Jedaiah, and Jehoiarib, and Jaehin.—These three names do not designate persons, but three of the priestly courses, or classes, instituted by David according to 1 Chronicles 24, of which Jehoiarib was the first, Jedaiah the second, and Jachin the twenty-first. Neh_11:10 has “Jehoiarib son of Jedaiah,” a mistake of the scribe. (Comp. 1Ch_9:7 and Note; cf. also Ezr_2:36; Neh_12:6.)
(10-13) The priests resident in Jerusalem. (Comp. Neh_11:10-14.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10, 11, 13 This verse is correct in not calling (as does…
This verse is correct in not calling (as does Neh_11:10) Jedaiah the son of Jehoiarib, or as it is there written Joiarib. The origin of the names of these three priest families is found in 1Ch_24:7, 1Ch_24:17.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v13 Very able men for the work of the service…
1Ch_9:13
Very able men for the work of the service of the house of God.
Read full note →
Religious ability
We are not called to ecclesiastical statesmanship in this verse; we are called to the kind of work we can do best. There are very able doorkeepers, as well as very able preachers; there are very able administrators, as well as very able expositors: the one cannot do without the other. What we want in the house of God is ability--that is to say, faculty that can utilise all other men, penetrate into the meaning of all passing events, and tell exactly when work is to be done and when it is not to he attempted. Many are willing who are not able; many are able in nine particulars but fail in the tenth. Sometimes a whole number of talents is thrust away, because one talent--the talent of using the others--is wanting. (J. Parker, D. D.)
Obstructive forces
The era to which the statements of the text belong was, like every other era of the militant people of God, one that required men of ability--and it had them. In close connection with these statements, we read of them that they were men that had understanding of the times, to know what Israel ought to do; that they could order the battle array; that they were mighty men of valour, whose faces were like the faces of lions, and were as swift as the toes upon the mountains; and their deeds of personal prowess are stated in detail, showing that they were men of heroic blood and daring and achievement. Brawn and brain and blood stood in good stead in those ages of war and conquest, when the cleavage of swords and the thrust of spears and the might of muscle determined victory. Yet more than even this, does the Cause, in our day, call for. It calls, with profound beseeching, for the faith and the devotion of the majority, nay, of the whole body, of all who love it and love its Lord. After the battle of Solferino, one of the worlds decisive conflicts, when the line of battle extended for fifteen miles, Victor Emanuel concluded his order of the day in these words: Soldiers! in former battles I have often had occasion to mention the names of many among you in the order of the day; this time I put the whole army on the order of the day! The personal daring and deeds of every man made that battle the most memorable in modern warfare. When our Victor Emanuel can put the whole army in the order of the day the staid and suffering kingdom will come to victory. In our day there are patent obstructive forces to this end.
I. In the first place, we may notice that there is much unconsecrated ability which is due to Christ, but which is withheld from Him. His cause, as we have said, is committed to human instrumentality. He retains His own Divine efficiency in it, but He permits men to advance or to hinder it. Ordinarily, the power of the Church, in a given community, is in the ratio of the human influence and character which are allied to it. If the popular sentiment is decidedly in its favour, if the men and women who are able, intellectually, socially, pecuniarily, are unequivocally and spiritually Christian, the Church is easily progressive and controlling. But if the social leaders are divided in sentiment, and if the two parties are about equal in standing, in intelligence, in business and professional ability and in property, the kingdom is loaded with a serious disadvantage. Men form their opinions under the lead of other men. Social influence is powerful. The young look up to their seniors, to those who have had experience in affairs. The multitude are not independent thinkers and actors. And so, in this state of things, religion contends with odds against it. But human nature is not, of itself, in favour of religion. Human nature is not only unsanctified, but it is depraved. Men run downward naturally. So long as a moiety of those who have influence in the community are arrayed against personal religion, are even not practically and personally in its favour, the drift will be largely away from it. Religion needs the combined influence and example of all worthy people. Those who decline such support oppose an obstructive force to the progress and sway of the kingdom.
II. Not only have we a great amount of this concentrated ability, but that ability which is nominally consecrated to Christ is to a large extent inefficient. If the Church, such as it is in numbers, in ability, in social standing, were a compact, disciplined, working, spiritual force; if they were individually and collectively, able men for the service of the house of God, there would be the certainty of victory. But plainly it is not so. The nominal body of Christ, taken as a whole, cannot be relied on. The battle array shows a long, thin line, and therefore a weak one. We may take any department of our Christian work, and the report will be the same from each and all. Even public worship has scant attendance. If we should take our measure by the systematic endeavour of the Church to evangelise the parish, the showing, in the aggregate, would be no better. Now this inefficiency of great Churches, strong in numbers and character and resources, is an obstructive force to the progress end acceptance of real religion: it has a depressing influence on the Christian body and a repulsive effect on the world. We can readily see how different the popular impression would be were the whole Church engaged, with interest, with devotion, with the fervour of a passion, in its Christian enterprises. We are well aware that there are able and consecrated men and women who are faithful. The hope of the kingdom is in them: but the burdens of the kingdom are well-nigh insupportable by them. They need support; they need to-day the efficient aid of all those who are nominally consecrated to Christ. There is still another obstructive force.
III. We have to contend with misdirected ability. It may be consecrated and efficient, but it is unwisely used. It is of the guerilla order: Self-constituted, or constituted by the call of a single individual; not according to the general law. It consists in its disconnection with the army; it is irregular as to permanence. The semi-secular cause which they have espoused is made supreme. For that public worship is abandoned. The holy sacraments are supplanted by it. The devotional services of the Church are obliged to give way before gatherings for it. Devotion to Christ ranks lower than devotion to the cause. Now, what the Church needs for its efficiency, and what the world needs for its salvation, is the right use of all the misdirected ability of the workers. They should be called in from their petty guerilla undertakings to co-operation with the combined and disciplined army. No obstructive force should hinder the great work or postpone its final triumph. The effort that is now wasted is enough to give success to the one cause. The zeal spent in predatory excursions would insure victory to the Lords host.
IV. Further, in obstructive force is the influence of inconsistency. The Christian profession is of a strict order. Christian character is definitely marked. Disciples of Christ are separate from sinners. They belong to another kingdom. They should stand in their right and righteousness. They should command the respect and confidence of all other men. They should surround Christ as nobles surround their king. (B. Hart.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12 General Information:
General Information:
All of the names here are the names of men. (See: How to Translate Names)
Read full note →
the house of God
the second temple, which the people built after they returned from Babylon
translationWords
priest
Zadok
house of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.