TRV
Translation
King James Version
And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei.
Complete Jewish Bible
The sons of Shim'i: Yachat, Zina Ye'ush and B'ri'ah. These four were the sons of Shim'i.
Berean Standard Bible
And the sons of Shimei: Jahath, Zina, Jeush, and Beriah. These were the sons of Shimei—four in all.
American Standard Version
And the sons of Shimei: Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei.
World English Bible Messianic
The sons of Shimei: Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei.
Geneva Bible (1599)
Also the sonnes of Shimei were Iahath, Zina, Ieush, and Beriah: these foure were ye sonnes of Shimei.
Young's Literal Translation
And sons of Shimei are Jahath, Zina, and Jeush, and Beriah; these are sons of Shimei, four.
In the KJVVerse 10,994 of 31,102
Study This Verse
Commentary on 1 Chronicles 23 verses 1–23
1 ¶ So when David was old and full of days, he made Solomon his son king over Israel.
2 And he gathered together all the princes of Israel, with the priests and the Levites.
3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand.
4 Of which, twenty and four thousand were to set forward the work of the house of the LORD; and six thousand were officers and judges:
5 Moreover four thousand were porters; and four thousand praised the LORD with the instruments which I made, said David, to praise therewith.
6 And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari.
7 Of the Gershonites were, Laadan, and Shimei.
8 The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three.
9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan.
10 And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei.
11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house.
12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four.
13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.
14 Now concerning Moses the man of God, his sons were named of the tribe of Levi.
15 The sons of Moses were, Gershom, and Eliezer.
16 Of the sons of Gershom, Shebuel was the chief.
17 And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many.
18 Of the sons of Izhar; Shelomith the chief.
19 Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth.
20 Of the sons of Uzziel; Michah the first, and Jesiah the second.
21 The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish.
22 And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them.
23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three.
Here we have, I. The crown entailed, according to the divine appointment, Ch1 23:1. David made Solomon king, not to reign with him, or reign under him, but only to reign after him. This he did, 1. When he was old and full of days. He was but seventy years old when he died, and yet he was full of days, satur dierum - satisfied with living in this world. When he found himself going off, he made provision for the welfare of the kingdom after his decease, and pleased himself with the hopeful prospect of a happy settlement both in church and state. 2. He did it in parliament, in a solemn assembly of all the princes of Israel, which made Adonijah's attempt to break in upon Solomon's title and set it aside, notwithstanding this public recognition and establishment of it, the more impudent, impious, and ridiculous. Note, The settling or securing of the crown in the interests of the temple is a great blessing to the people and a great satisfaction to those who are themselves leaving the world.
II. The Levites numbered, according to the rule in Moses's time, from thirty years old to fifty, Num 4:2, Num 4:3. Their number in Moses's time. by this rule, was 8580 (Num 4:47, Num 4:48), but now it had increased above four-fold, much more in proportion than the rest of the tribes; for the serviceable men of Levi's tribe were now 38,000, unless we suppose that here those were reckoned who were above fifty, which was not the case there. Joab had not numbered the Levites (Ch1 21:6), but David now did, not in pride, but for a good purpose, and then he needed not fear wrath for it.
III. The Levites distributed to their respective posts (Ch1 23:4, Ch1 23:5), that every hand might be employed (for, of all men, an idle Levite makes the worst figure), and that every part of the work might be carefully done. Now it was for the honour of God that so great a number of servants attended his house and the business of it. Much of the state of great men consists in the greatness of their retinue. When God kept house in Israel see what a great household he had, and all well fed and well taught. But what were these to the attendants of his throne above, and the innumerable company of angels? It was the happiness of Israel that they had among them such a considerable body of men who were obliged by their office to promote and keep up religion among them. If the worship of God go to decay in Israel, let it not be said that it was for want of due provision for the support of it, but that those who should have done it were careless and false. The work assigned the Levites was four-fold: - 1. Some, and indeed far the greater number, were to set forward the work of the house of the Lord: 24,000, almost two-thirds, were appointed for this service, to attend the priests in killing the sacrifices, flaying them, washing them, cutting them up, burning them, to have the meat-offerings and drink-offerings ready, to carry out dirt, and keep all the vessels and utensils of the temple clean, and every thing in its place, that the service might be performed both with expedition and with exactness. These served 1000 a-week, and so went round in twenty-four courses. Perhaps while the temple was in building some of these were employed to set forward that work, to assist the builders, at least to quicken them, and keep good order among them, and the decorum which became temple-work. 2. Others were officers and judges, not in the affairs of the temple, and in the controversies that arose there (for there, we may suppose, the priests presided), but in the country. They were magistrates, to give the laws of God in charge, to resolves difficulties, and to determine controversies that arose upon them. Of these there were 6000, in the several parts of the kingdom, that assisted the princes and elders of every tribe in the administration of justice. 3. Others were porters, to guard all the avenues of the house of God, to examine those that desired entrance, and to resist those that would force an entrance. These were the life-guards of the temple, and probably were armed accordingly. 4. Others were singers and players on instruments, whose business it was to keep up that part of the service; this was a new-erected office.
IV. The Levites mustered, and disposed of into their respective families and kindreds, that an account of them might the better be kept, and those that neglected their duty might be the more easily discovered, by calling over the roll, and obliging them to answer to their names, which each family might do for itself. When those of the same family were employed together it would engage them to love and assist one another. When Christ sent forth his disciples two and two he put together those that were brethren. Two families were here joined in one (Ch1 23:11) because they had not many sons. Those that are weak and little, separately, may be put together and appear considerable. That which is most observable in this account of the families of the Levites is that the posterity of Moses (that great man) stood upon the level with common Levites, and had no dignities or privileges at all peculiar to them; whilst the posterity of Aaron were advanced to the priest's office, to sanctify the most holy things, Ch1 23:13. It is said indeed of the grandson of Moses, Rehabiah, that his sons were highly multiplied, Ch1 23:17, margin. When God proposed to him that, if he would let fall his intercession for Israel, he would make of him a great nation, he generously refused it, in recompence for which his family is here greatly increased, and makes up in number what it wants in figure, in the tribe of Levi. Now, 1. The levelling of Moses' family with the rest is an evidence of his self-denial. Such an interest had he both with God and man that if he had aimed to raise his own family, to dignify and enrich that, he might easily have done so; but he was no self-seeking man, as appears from his leaving to his children no marks of distinction, which was a sign that he had the spirit of God and not the spirit of the world. 2. The elevation of Aaron's family above the rest was a recompence for his self-denial. When Moses (his younger brother) was made a god to Pharaoh, and he only his prophet or spokesman, to observe his orders and do as he was bidden, Aaron never disputed it, nor insisted upon his seniority, but readily took the inferior post God put him in, submitted to Moses, and, upon occasion, called him his lord; and because he thus submitted himself, in his own person, to his junior, in compliance with the will of God, God highly exalted his family, even above that of Moses himself. Those that are content to stoop are in the fairest way to rise. Before honour is humility.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 23:10 serves as a precise genealogical record, meticulously detailing four of Shimei's sons—Jahath, Zina, Jeush, and Beriah—within the broader framework of King David's comprehensive organization of the Levitical clans for their future service in the envisioned Temple. This seemingly straightforward enumeration underscores the profound biblical emphasis on order, lineage, and divinely appointed roles, reflecting God's consistent desire for structured, faithful, and legitimate service within His covenant community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Chronicles 23:10 primarily employs Enumeration and Repetition as its key literary devices. The verse is a straightforward and clear example of Enumeration, as it explicitly lists the four sons of Shimei: Jahath, Zina, Jeush, and Beriah. This direct and systematic listing is a hallmark of biblical genealogies and administrative records, serving the crucial purpose of providing precise, verifiable, and foundational information. The use of Repetition is prominently evident in the phrase "the sons of Shimei," which appears both at the beginning and the end of the verse. This stylistic choice serves to emphasize the identity and the exact number of the individuals being listed, thereby reinforcing the clarity and accuracy of the genealogical record. Furthermore, it acts as a textual bracket, making the information easily digestible and memorable within the broader context of the intricate Levitical organization. These devices collectively highlight the Chronicler's profound concern for meticulous detail and the paramount importance of establishing legitimate lineage for sacred service.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 23:10, though appearing as a simple genealogical entry, profoundly illustrates God's intrinsic value for order, precision, and the faithful stewardship of roles within His covenant community. It serves as a powerful reminder that even seemingly minor details and individuals are profoundly significant within God's grand, overarching design. The meticulous organization of the Levites for Temple service reflects a foundational divine principle: that worship and service should always be conducted with intentionality, structure, and reverence, never haphazardly. This verse implicitly teaches that every member, regardless of their perceived prominence or visibility, contributes indispensably to the overall functioning of God's work, much like the various parts of a body working in harmonious unity. It underscores the vital importance of thorough preparation and unwavering dedication in serving God, ensuring that His divine purposes are fulfilled through an ordered, committed, and obedient people.
REFLECTION AND APPLICATION
1 Chronicles 23:10, while seemingly a dry list of names, offers remarkably profound insights and practical applications for contemporary believers. It serves as a potent reminder that God is inherently a God of order, and He deeply values careful preparation and faithful execution in His service. Just as King David meticulously organized the Levites for the sacred duties of the Temple, we too are called to bring intentionality, diligence, and excellence to our spiritual lives, our ministries, and our daily callings. This verse challenges us to cultivate a deep appreciation for and to honor every role within the body of Christ, recognizing that even those who serve "behind the scenes" or in seemingly humble capacities are absolutely vital to the overall health, effectiveness, and spiritual flourishing of the church. It encourages us to prayerfully discern and faithfully occupy our unique place within God's divine order, diligently stewarding the gifts, talents, and responsibilities He has graciously entrusted to us. We can serve with confidence, knowing that God sees, values, and rewards every act of obedience, no matter how small or insignificant it may appear to human eyes. Our faithfulness in the "small things" genuinely contributes to the greater, eternal purposes of God's kingdom.
Questions for Reflection
FAQ
Why are these genealogies and detailed lists so important in the Bible, especially in Chronicles?
Answer: These genealogies and detailed lists, such as the one found in 1 Chronicles 23:10, are profoundly crucial for several interconnected reasons. Firstly, they establish essential legitimacy and continuity, particularly for the priestly and Levitical lines, ensuring that only those of the correct and divinely appointed lineage performed sacred duties. This was absolutely vital for maintaining the purity, integrity, and adherence to God's law within Israel's worship system, as explicitly prescribed in passages like Numbers 3:10. Secondly, these lists powerfully underscore God's meticulous attention to detail and His divine order, demonstrating unequivocally that He cares deeply about every individual and every specific role within His covenant people. Thirdly, for the post-exilic community to whom the book of Chronicles was primarily addressed, these comprehensive lists played an indispensable role in helping them re-establish their identity, validate land claims, and restore the proper, ordered functioning of Temple worship after their return from Babylonian exile, thereby firmly connecting them back to their rich heritage and God's enduring covenant promises. They are not merely dry historical records but profound theological statements about God's faithfulness, His structured plan, and His unwavering commitment to His people.
Is the Shimei mentioned in 1 Chronicles 23:10 the same Shimei who cursed King David in 2 Samuel?
Answer: No, the Shimei mentioned in 1 Chronicles 23:10 is definitively not the same individual who cursed King David. The Shimei in 1 Chronicles 23:10 is clearly identified as a Gershonite Levite, specifically a grandson of Levi through Gershon, as detailed in 1 Chronicles 23:6-7. His descendants were subsequently organized for sacred service in the Temple. In contrast, the Shimei who famously cursed David was a Benjamite from Bahurim, a relative of King Saul, as vividly described in 2 Samuel 16:5-8. While both men indeed bore the same common Hebrew name, their distinct tribal affiliations, specific genealogical contexts, and different historical roles unequivocally indicate that they were entirely separate individuals. The Chronicler's precise genealogical record serves the important function of helping to differentiate between individuals who share identical names but occupy different places within Israel's history and lineage.
CHRIST-CENTERED FULFILLMENT
The meticulous organization of the Levites for Temple service, as so carefully detailed in 1 Chronicles 23:10, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The earthly Temple, with its intricate and ordered service, was always intended to be a shadow, a type, pointing to the perfect, eternal reality embodied in Him. Christ is not merely a descendant in a priestly line; He is our great and eternal High Priest forever, according to the order of Melchizedek, having offered the perfect, once-for-all sacrifice that truly atones for sin and cleanses us (Hebrews 9:11-14). Moreover, He is the true Temple, the very dwelling place of God, as He Himself profoundly declared when speaking of His body (John 2:19-21). The careful preparation and ordered service of the Levites thus beautifully foreshadowed the perfect order and complete service Christ renders on our behalf, not within an earthly tabernacle, but eternally in the heavenly sanctuary (Hebrews 8:1-2). Furthermore, the divine order established for the Levites points forward to the spiritual order Christ establishes in His Church, where every believer, regardless of their visible role or perceived prominence, is a vital and indispensable member of His body, uniquely gifted and called to serve for the building up and flourishing of the whole (Ephesians 4:11-16). Therefore, the seemingly mundane details of Levitical lineage and organization ultimately direct our gaze to the One who perfectly fulfills all Old Testament types and shadows, establishing a new and living way of worship and service through His finished work on the cross.