TRV
Translation
King James Version
The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan.
Complete Jewish Bible
The sons of Shim'i: Shlomit, Hazi'el and Haran - three. These were the heads of the clans of La'dan.
Berean Standard Bible
The sons of Shimei: Shelomoth, Haziel, and Haran—three in all. These were the heads of the families of Ladan.
American Standard Version
The sons of Shimei: Shelomoth, and Haziel, and Haran, three. These were the heads of the fathers’housesof Ladan.
World English Bible Messianic
The sons of Shimei: Shelomoth, and Haziel, and Haran, three. These were the heads of the fathers’ households of Ladan.
Geneva Bible (1599)
The Sonnes of Shimei, Shelomith, and Haziel, and Haram, three: these were the chiefe fathers of Laadan.
Young's Literal Translation
Sons of Shimei are Shelomith, and Haziel, and Haran, three; these are heads of the fathers of Laadan.
In the KJVVerse 10,993 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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SUMMARY
1 Chronicles 23:9 meticulously records a specific genealogical detail within King David's comprehensive organization of the Levites, identifying Shelomith, Haziel, and Haran as the three sons of Shimei. These individuals held the esteemed position of "chief of the fathers of Laadan," indicating their leadership role within a significant Levitical family division. This verse is an integral part of David's divinely inspired preparations for the future temple service, underscoring the importance of lineage, order, and appointed leadership in ensuring the continuity and proper administration of worship in Israel.
CONTEXT
Literary Context: This verse is deeply embedded within 1 Chronicles 23, a pivotal chapter detailing King David's meticulous preparations for the construction and service of the temple in Jerusalem. Although God had forbidden David from building the temple himself due to his involvement in warfare, David, in his old age, dedicated himself to organizing the Levitical priesthood and other temple personnel. Chapters 23-26 of 1 Chronicles provide an exhaustive account of these arrangements, demonstrating David's profound commitment to establishing a structured and orderly system for worship that would endure beyond his lifetime. The specific listing of families and their designated leaders, such as the sons of Shimei in this verse, serves to validate the legitimacy and divine appointment of those serving in the temple, ensuring adherence to the Mosaic law regarding Levitical service and the proper administration of sacred worship. This section follows the general outline of Levitical duties (as seen in 1 Chronicles 23:4-5), providing specific names that fill those roles.
Historical & Cultural Context: In ancient Israel, the Levites were a tribe set apart by God for sacred service, distinct from the other tribes who received land inheritance. Their tribal and family lineage was paramount, as it determined their specific duties, privileges, and responsibilities within the tabernacle, and later, the temple system. The designation "chief of the fathers" (Hebrew: rashei ha'avot) was a significant title, denoting a position of leadership and authority within a particular family or clan. These individuals were responsible for overseeing their respective family divisions, ensuring the proper execution of their sacred duties, and maintaining order. David's extensive organization reflects a period of national consolidation and religious reform, transitioning Israel from a more nomadic tabernacle worship to a centralized, institutionalized temple system under the monarchy. This meticulous planning ensured that the future of Israel's worship life was carefully structured and perpetuated for generations to come.
Key Themes: The precise record in 1 Chronicles 23 and specifically in verse 9 contributes to several overarching themes within the book of Chronicles. First, it highlights Divine Order and Preparation, demonstrating David's profound commitment to establishing a structured and orderly system for worship, which reflects God's own character as a God of order, not chaos (as seen in 1 Corinthians 14:33). This meticulous preparation ensured the continuity of service for future generations, even beyond David's lifetime, anticipating the construction of the temple by Solomon (as mentioned in 1 Chronicles 22:7-10). Second, it underscores the Importance of Lineage and Role within God's covenant people; for the Levites, their tribal and family lineage was crucial for their assigned duties in the temple, and the designation "chief of the fathers" indicates a position of authority and responsibility essential for the efficient functioning of the temple administration. Finally, there is a strong theme of Faithful Stewardship and Legacy, as David faithfully prepared for what was to come, ensuring a spiritual legacy passed down through families dedicated to God's service, laying the groundwork for a flourishing worship life in the future.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 23:9, and indeed throughout much of the book of Chronicles, is Genealogy. The detailed listing of names and lineages serves not just as a historical record but as a profound theological statement, emphasizing continuity, divine election, and the legitimacy of the Levitical priesthood and service. This meticulous record-keeping underscores the importance of order and the fulfillment of God's covenant promises through specific families. Furthermore, there is an element of Emphasis placed on the leadership role of these individuals, highlighted by the specific title "chief of the fathers," which elevates their status beyond mere lineage and points to their functional significance in the temple administration. The precise enumeration ("three") also contributes to a sense of Precision and divine intentionality in the organization, reinforcing the idea that every detail of God's work is carefully planned and executed.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 23:9, though a seemingly minor genealogical detail, speaks volumes about God's character and His desire for ordered worship. It reveals a God who is not chaotic but meticulous, who values structure and intentionality in the service rendered to Him. David's careful organization of the Levites, down to specific family heads, reflects a profound understanding that God's work requires diligent preparation, faithful leadership, and every member knowing their appointed place and purpose. This principle extends beyond ancient temple service to the New Testament church, where God calls believers to serve in various capacities, each contributing to the edification of the body of Christ. The emphasis on lineage and appointed leadership also foreshadows the importance of spiritual authority and accountability within God's people, ensuring that the work of God is carried out with integrity and divine approval.
REFLECTION AND APPLICATION
This detailed account of Levitical organization, including the specific mention of Shelomith, Haziel, and Haran as "chief of the fathers," offers profound lessons for contemporary believers. It reminds us that God values order, preparation, and faithful stewardship in all aspects of our lives and service. Just as David meticulously prepared for the temple, we are called to bring diligence and intentionality to our spiritual responsibilities, whether in our homes, workplaces, or churches. Every role, no matter how seemingly small or behind-the-scenes, is vital in God's grand design, contributing to the overall functioning and mission of His kingdom. The emphasis on leadership also prompts us to pray for and support those whom God has appointed to lead, recognizing their significant responsibility in guiding God's people. Ultimately, this verse encourages us to consider our own place within the body of Christ, seeking to serve faithfully and contribute to the overall health and mission of the church, building a legacy of devotion for future generations.
Questions for Reflection
FAQ
Why does the Bible include such seemingly minor genealogical details like those in 1 Chronicles 23:9?
Answer: Such genealogical details are far from minor; they are foundational to understanding God's covenant faithfulness and the meticulousness of His divine plan. In ancient Israel, lineage was critical for establishing identity, tribal affiliation, inheritance rights, and, most importantly, eligibility for sacred service, particularly for the Levites and priests. This verse, by naming specific individuals and their leadership roles, validates their divine appointment and ensures that the temple service would be carried out by those legitimately called and organized according to God's will. It underscores the biblical emphasis on order, accountability, and the continuity of God's work through specific individuals and families, ensuring that the worship of God was not arbitrary but structured and legitimate. This precision reflects God's character and His desire for all things to be done "decently and in order" (as seen in 1 Corinthians 14:40).
What was the practical significance of being a "chief of the fathers" in the Levitical system?
Answer: Being a "chief of the fathers" (Hebrew: rashei ha'avot) was a position of significant authority and responsibility within the Levitical tribal structure. Practically, these individuals were the heads of specific ancestral houses or family divisions. They were responsible for organizing, delegating, and overseeing the duties of their respective families in the temple service. This included ensuring that the Levites performed their assigned tasks—whether assisting priests, serving as gatekeepers, musicians, or officers (as described in 1 Chronicles 23:4-5)—with precision and faithfulness. Their leadership was crucial for maintaining the complex logistical and spiritual operations of the temple, ensuring that worship was conducted in an orderly and acceptable manner before God. They served as vital links in the chain of command, bridging the gap between the high priests and the general body of Levites, thereby ensuring efficient and reverent service.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 23:9 meticulously details the organization of the Levitical priesthood for the earthly temple, it ultimately points forward to the perfect and eternal High Priesthood of Jesus Christ. The careful selection and appointment of "chiefs of the fathers" for specific roles in the temple service foreshadows God's ultimate plan for a perfect mediator and the establishment of a new, spiritual temple. Unlike the Levitical priests, who were numerous, mortal, and had to offer sacrifices repeatedly due to their own sinfulness, Jesus is the one, perfect High Priest forever, after the order of Melchizedek. His single, once-for-all sacrifice on the cross fulfilled all the Old Testament sacrificial systems and the need for a Levitical priesthood. Through Christ, believers are now constituted as a "royal priesthood" and "holy priesthood in a spiritual temple, offering spiritual sacrifices acceptable to God. The divine order and preparation seen in David's organization find their ultimate perfection and purpose in Christ, who is the Head of the Church, perfectly ordering His body for service and worship, a service that is no longer bound by lineage or physical temple but by faith in Him. He is the ultimate "chief of the fathers," leading His people into true and eternal worship.