TRV
Translation
King James Version
Now concerning Moses the man of God, his sons were named of the tribe of Levi.
Complete Jewish Bible
But as for Moshe the man of God, his sons are included with the tribe of Levi
American Standard Version
But as for Moses the man of God, his sons were named among the tribe of Levi.
World English Bible Messianic
But as for Moses the man of God, his sons were named among the tribe of Levi.
Geneva Bible (1599)
Moses also the man of God, and his children were named with the tribe of Leui.
Young's Literal Translation
As to Moses, the man of God, his sons are called after the tribe of Levi.
In the KJVVerse 10,998 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.
Copy as
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.
Copy as
Continue studying 1 Chronicles 23:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Chronicles 23:14 meticulously details the placement of Moses's sons within the broader Levitical tribal assignments, a crucial element in King David's comprehensive organization of the Levites for the future Temple service. This verse powerfully underscores the principle that even the lineage of the most revered figures, such as "Moses the man of God," was subject to God's established order for sacred service, emphasizing humility, divine structure, and the clear distinction of roles within ancient Israel's worship system.
CONTEXT
Literary Context: This verse is intricately woven into a significant section of 1 Chronicles (chapters 23-26) that meticulously outlines King David's extensive preparations for the construction and administration of the future Temple in Jerusalem. Recognizing that he would not personally build the Temple, David dedicates his later years to establishing the immense infrastructure necessary for its operation. This includes the detailed assignment of duties for the Levites—the descendants of Levi, who were divinely appointed to assist the priests (who were exclusively descendants of Aaron, Moses's brother) in all aspects of temple worship, maintenance, and music. Chapter 23 specifically delineates the divisions and responsibilities of the Levites by age and family, providing a comprehensive blueprint for their sacred service. Verse 14, by explicitly mentioning Moses's sons, serves to integrate even this highly distinguished lineage into the general Levitical framework, immediately preceding the naming of Gershom and Eliezer and their specific duties in 1 Chronicles 23:15-17.
Historical & Cultural Context: The historical setting for this passage is the twilight of King David's reign, a period characterized by consolidation of the kingdom and meticulous preparation for the Solomonic era. The Chronicler, writing centuries later, emphasizes the continuity of God's covenant and the meticulous adherence to divine instruction, particularly concerning worship and the Temple. In ancient Israel, tribal identity and lineage were paramount, determining one's social standing, inheritance, and, most crucially, one's role in religious service. The Levites were set apart for sacred duties, but within Levi's tribe, the descendants of Aaron held the unique, hereditary priesthood. Moses, while unparalleled as the leader who delivered Israel from Egypt and received the Law from God, was not a priest in the Aaronic line. His sons, therefore, inherited their father's tribal affiliation (Levi) but not his unique prophetic or leadership mantle, nor the exclusive Aaronic priesthood. Their integration into the general Levitical roles highlights the established divine order that transcended even the most prominent human figures, ensuring that God's design, not human prestige, governed sacred service.
Key Themes: This verse contributes significantly to several overarching themes present in 1 Chronicles and the broader biblical narrative. Firstly, it underscores Divine Order and Organization, demonstrating God's meticulousness in establishing the precise structure for His worship and service. Every role, from the most prominent to the seemingly minor, was significant and divinely appointed, as evidenced by the detailed assignments throughout 1 Chronicles 23. Secondly, it powerfully illustrates Humility in Service. The fact that the sons of "Moses the man of God" were counted among the general Levites, rather than being granted a unique, elevated priestly or leadership status akin to their father's, teaches a profound lesson: true service to God is about faithfulness in one's appointed place, regardless of perceived prominence or inherited prestige. This principle resonates deeply with the New Testament's teaching on the diverse gifts within the body of Christ, where each member serves according to God's grace, as seen in Romans 12:4-8. Finally, the verse subtly reinforces the Distinction of Roles within the Levitical system, clearly differentiating between the priestly duties reserved for Aaron's descendants (as specifically mandated in Numbers 3:10) and the broader responsibilities of the other Levites.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Juxtaposition and Emphasis. The Chronicler deliberately juxtaposes the unparalleled, honorific status of "Moses the man of God" with the seemingly ordinary integration of his sons into the general Levitical ranks. This striking contrast serves to emphasize that God's divine order and the structure of sacred service transcend even the most extraordinary human figures and their lineages. It highlights the profound theological principle that faithfulness to one's appointed role within the divine framework is paramount, rather than inherited status or perceived prominence. The very act of singling out Moses's sons within the extensive Levitical genealogies also functions as a form of Highlighting, drawing specific attention to this detail to reinforce the theological point about humility and the distinction of roles within God's meticulously organized system of worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though brief, carries profound theological weight, connecting to the broader biblical themes of divine order, the nature of true service, and the distinction of spiritual roles. It teaches that God's kingdom operates not on human celebrity or inherited privilege, but on divine appointment and faithfulness within one's designated sphere. Even the descendants of the greatest prophet and lawgiver were subject to the established protocols for sacred service, demonstrating that no individual or family is above God's sovereign design. This principle underscores a fundamental truth about God's character: He is a God of order, and His work is accomplished through humble obedience to His revealed will, rather than through human ambition or the pursuit of status. It sets a precedent for understanding that spiritual authority and effectiveness flow from God's calling and empowerment, not from earthly lineage or perceived prominence.
REFLECTION AND APPLICATION
The humble integration of Moses's sons among the general Levites offers a powerful and enduring lesson for believers today about the nature of service within God's kingdom. In a world that often values status, recognition, and inherited privilege, this verse profoundly reminds us that true spiritual authority and effectiveness come from God's calling and our faithful response to it, not from human lineage, charisma, or perceived importance. Just as Moses's sons, despite their father's extraordinary status, faithfully served in their appointed Levitical roles, so too are we called to embrace our specific contributions with humility and diligence. Every gift, talent, and calling within the body of Christ is valuable and essential, whether it's a prominent public ministry or a quiet, behind-the-scenes act of service. This passage encourages us to find contentment and purpose in the role God has given us, recognizing that all efforts, no matter how "ordinary" they may seem, contribute to the greater work of God. Our focus should be on faithfulness to the task God has given us, rather than a pursuit of status or recognition, reflecting the principle that all members are vital for the healthy functioning of the spiritual body.
Questions for Reflection
FAQ
Why does the Chronicler mention Moses's sons here, given his unique status?
Answer: The Chronicler mentions Moses's sons here precisely because of Moses's unique and unparalleled status. It serves to emphasize that even the lineage of the greatest prophet and lawgiver was subject to God's established order for the Levites. This detail reinforces several key principles: humility in service (no one is above God's system), the distinction between prophetic and priestly/Levitical roles (Moses was a prophet and lawgiver, his sons were Levites, not priests like Aaron's descendants), and the overarching truth that all service is by divine appointment and within God's established structure, not based on human inheritance of unique spiritual authority. It highlights God's meticulous care for order in worship and service, as seen throughout David's organization of the Levites in 1 Chronicles 23.
What does "named of the tribe of Levi" mean precisely?
Answer: "Named of the tribe of Levi" (or more accurately, "counted among the tribe of Levi" or "designated to the tribe of Levi") signifies their official registration and inclusion within the Levitical census and assignments. It means they were formally recognized and designated to fulfill the duties prescribed for the Levites, which included assisting the priests, maintaining the Tabernacle (and later the Temple), and other support roles. It's not about their personal names, but about their tribal identity and functional role within the divinely ordained system of worship. This clearly distinguishes them from the Aaronic priesthood, which had exclusive rights to offer sacrifices and perform certain sacred rituals, as outlined in Numbers 3:10.
CHRIST-CENTERED FULFILLMENT
The humble integration of Moses's sons into the general Levitical service finds its ultimate fulfillment and profound transformation in Jesus Christ. While Moses was indeed "the man of God," a prophet unparalleled in Israel's history, Jesus is the ultimate and perfect "man of God," fully God and fully man, embodying all the offices of prophet, priest, and king. Unlike Moses's sons, who served in a prescribed, limited role within an earthly tribe, Jesus's lineage from David (as seen in Matthew 1:1) and His divine sonship qualified Him for a unique, all-encompassing ministry. He did not come to be "named of a tribe" in the Old Covenant sense, but to establish a new covenant where all believers become a "royal priesthood" and a "holy nation" through Him (as powerfully proclaimed in 1 Peter 2:9). The humility exemplified by Moses's sons serving in their appointed roles foreshadows Christ's own profound humility, who, though being in the very nature God, "made himself nothing by taking the very nature of a servant" (as beautifully described in Philippians 2:5-8). In Christ, the Old Testament distinctions of service are transformed; every believer is now called to serve according to the gifts of the Spirit, contributing to the building up of the body of Christ, with no one's service being more or less valuable in God's eyes based on earthly status or lineage (as taught in Ephesians 4:11-13). Jesus is the ultimate fulfillment of God's perfect order, establishing a new and living way where access to God is not through an earthly tribe or inherited position, but through faith in Him, the true High Priest (as elucidated in Hebrews 4:14-16).