TRV
Translation
King James Version
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.
KJV (with Strong's)
The sons H1121 of Amram H6019; Aaron H175 and Moses H4872: and Aaron H175 was separated H914, that he should sanctify H6942 the most H6944 holy things H6944, he and his sons H1121 for H5704 ever H5769, to burn incense H6999 before H6440 the LORD H3068, to minister H8334 unto him, and to bless H1288 in his name H8034 for H5704 ever H5769.
Complete Jewish Bible
The sons of 'Amram: Aharon and Moshe. Aharon was set apart to be consecrated as especially holy, he and his sons forever; so that they might bring offerings before ADONAI, perform the service for him and bless in his name forever.
Berean Standard Bible
The sons of Amram: Aaron and Moses. Aaron and his descendants were set apart forever to consecrate the most holy things, to burn incense before the LORD, to minister before Him, and to pronounce blessings in His name forever.
American Standard Version
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 Jehovah, to minister unto him, and to bless in his name, for ever.
World English Bible Messianic
The sons of Amram: Aaron and Moses; and Aaron was separated, that he should sanctify the most holy things, he and his sons, forever, to burn incense before the LORD, to minister to him, and to bless in his name, forever.
Geneva Bible (1599)
The sonnes of Amram, Aaron and Moses: and Aaron was separated to sanctifie the most holy place, hee and his sonnes for euer to burne incense before the Lord, to minister to him, and to blesse in his Name for euer.
Young's Literal Translation
Sons of Amram: Aaron and Moses; and Aaron is separated for his sanctifying the holy of holies, he and his sons--unto the age, to make perfume before Jehovah, to serve Him, and to bless in His name--unto the age.
In the KJVVerse 10,997 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
First Chronicles 23:13 meticulously details the divine appointment and perpetual responsibilities of Aaron and his descendants within the Levitical priesthood. As part of King David's comprehensive organization of the Levites for future Temple service, this verse underscores Aaron's unique separation to handle and sanctify the most holy things, to perpetually offer incense before the LORD, to minister to Him, and to bless the people in His name, thereby establishing the enduring and foundational role of the Aaronic line in Israel's worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its profound theological message. Juxtaposition is evident in the initial mention of "Aaron and Moses," immediately setting up a distinction between their roles despite their shared lineage, with the subsequent text clarifying Aaron's unique priestly calling separate from Moses's prophetic and leadership role. The phrase "for ever" is an example of Emphasis through repetition, appearing twice in the verse ("he and his sons for ever" and "to bless in his name for ever"). This repetition powerfully underscores the perpetual, hereditary, and enduring nature of the Aaronic priesthood as divinely established. Furthermore, the verse uses Enumeration to list the specific, divinely mandated duties of the priests: sanctifying, burning incense, ministering, and blessing. This clear listing provides a comprehensive overview of their responsibilities, highlighting the structured and precise nature of their service. Finally, there is a subtle use of Symbolism, particularly with the mention of "burning incense," which in biblical thought often symbolizes the prayers of the saints ascending to God, representing intercession and communion with the divine.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Chronicles 23:13 serves as a crucial reminder of God's meticulous design for worship and His sovereign choice in establishing a consecrated priesthood. The divine "separation" of Aaron underscores that access to God and the administration of sacred things were not matters of human initiative but divine prerogative. This verse connects deeply with the broader biblical narrative of mediation, where a chosen representative stands between a holy God and a sinful people. The perpetuity implied by "for ever" speaks to God's unchanging covenant faithfulness and the enduring need for atonement and intercession under the Old Covenant, setting the stage for the ultimate and eternal priesthood of Jesus Christ. It highlights the importance of holiness in approaching God and the necessity of appointed channels for divine blessing and intercession, laying foundational principles for understanding God's relationship with humanity.
REFLECTION AND APPLICATION
While the Aaronic priesthood has found its ultimate fulfillment and has been superseded by the perfect and eternal priesthood of Jesus Christ, the principles embedded in 1 Chronicles 23:13 remain profoundly relevant for believers today. Just as Aaron was "separated" for a unique and holy purpose, every believer is called to a distinct and consecrated life of service as part of a "royal priesthood" (1 Peter 2:9). This calls us to approach our spiritual duties—whether in worship, service, or daily life—with reverence, purity, and dedication, recognizing that we are handling "holy things" in the sense of representing God and engaging with His truth. The priestly functions of burning incense (prayer) and blessing remind us of our ongoing call to intercede for others and to be channels of God's grace and favor in the world. Our lives, consecrated by Christ, are to be living sacrifices, holy and pleasing to God (Romans 12:1), reflecting the sanctity and purpose for which we have been set apart, and participating in the ongoing ministry of Christ in the world.
Questions for Reflection
FAQ
Why is Moses mentioned in 1 Chronicles 23:13 if he wasn't a priest in the same way as Aaron?
Answer: Moses is mentioned because he was Aaron's brother and also a son of Amram, establishing the shared lineage from which the priestly line emerged. While Moses was indeed a Levite and performed priestly-like functions at God's command (e.g., consecrating Aaron, building the Tabernacle, acting as mediator of the Law), he was primarily called as a prophet, lawgiver, and leader of Israel. The specific, hereditary, and perpetual office of the priesthood, with its unique duties of handling sacred objects, offering incense, and blessing the people, was explicitly reserved for Aaron and his descendants, as detailed in Exodus 28:1 and reinforced in Numbers 3:10. 1 Chronicles 23:13 reinforces this divine distinction within the family of Amram, highlighting Aaron's unique priestly designation.
What does "sanctify the most holy things" practically entail for the priests?
Answer: "Sanctifying the most holy things" involved a range of precise duties related to maintaining the ritual purity and sacredness of the Tabernacle, and later the Temple. This included handling the Ark of the Covenant, the altar of incense, the golden lampstand, and the table of showbread, as well as the sacred garments and vessels used in worship. Priests were responsible for ensuring that these items were not defiled, that they were used only for their designated holy purposes, and that only authorized personnel (themselves) touched or ministered with them. It also encompassed the proper execution of sacrifices and rituals within the Holy Place and the Holy of Holies, ensuring that God's presence was honored and approached with utmost reverence and according to His strict commands, as outlined in detail throughout the book of Leviticus. This meticulous adherence to divine law was crucial for the spiritual well-being of the nation.
How long did the Aaronic priesthood truly last "for ever" if it was superseded by Christ?
Answer: The phrase "for ever" (Hebrew: olam) in the Old Testament often denotes a perpetual or enduring duration within the context of a specific covenant or dispensation, rather than an absolute, unending eternity in the modern sense. In the case of the Aaronic priesthood, "for ever" meant that it was the permanent, hereditary system for priestly mediation under the Mosaic Covenant. It was intended to last as long as that covenant remained in effect. However, the New Testament reveals that the Mosaic Covenant, with its sacrificial system and Levitical priesthood, was a temporary shadow pointing to the ultimate reality of Jesus Christ. When Christ, the perfect and eternal High Priest, offered His once-for-all sacrifice, He inaugurated a New Covenant, thereby fulfilling and superseding the Old. Thus, the Aaronic priesthood lasted "for ever" within its intended scope, until its purpose was perfectly accomplished and eternally transcended by Christ's superior priesthood, as explained comprehensively in Hebrews 7.
CHRIST-CENTERED FULFILLMENT
The meticulous description of Aaron's separation and perpetual priestly duties in 1 Chronicles 23:13 finds its profound and ultimate fulfillment in the person and work of Jesus Christ. Aaron's "separation" for sacred service foreshadows Christ's unique divine appointment as the ultimate High Priest, "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). The Aaronic priests were tasked with sanctifying "the most holy things," but Jesus, through His once-for-all sacrifice, perfectly sanctifies His people, making them holy and granting them direct access to God's presence without the need for earthly intermediaries or rituals (Hebrews 10:10-14). While Aaron and his sons served "for ever" within the Old Covenant, their priesthood was temporary and subject to death; Christ, however, possesses an "unchangeable priesthood" because he lives "for ever" to make intercession for us (Hebrews 7:24-25). The burning of incense symbolized the prayers of the people, but now our prayers ascend to God through Christ, our great Advocate, who continually intercedes for us at the Father's right hand (Romans 8:34 and 1 John 2:1). Finally, the Aaronic blessing conveyed God's favor, but all spiritual blessings are now found "in Christ" (Ephesians 1:3), and it is through Him that God's ultimate and eternal blessing is poured out upon His people, establishing a "royal priesthood" of believers who now participate in His priestly ministry (1 Peter 2:9).