What number verse is 1 Chronicles 24:18 in the Bible?

1 Chronicles 24:18 is the 11,034th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 1 Chronicles 24:18 sits at position 11,034.

“Organization of the Priestly Divisions”· 1 Chronicles 24:1–19

Translation

King James Version

The three and twentieth to Delaiah, the four and twentieth to Maaziah.

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KJV (with Strong's)

The three ^H7969 and twentieth ^H6242 to Delaiah ^H1806, the four ^H702 and twentieth ^H6242 to Maaziah ^H4590.

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Complete Jewish Bible

the twenty-third for D'layahu, and the twenty-fourth for Ma'azyahu.

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Berean Standard Bible

the twenty-third to Delaiah, and the twenty-fourth to Maaziah.

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American Standard Version

the three and twentieth to Delaiah, the four and twentieth to Maaziah.

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World English Bible Messianic

the twenty-third to Delaiah, the twenty-fourth to Maaziah.

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Geneva Bible (1599)

The three and twentie to Deliah, the foure and twentie to Maaziah.

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Young's Literal Translation

for Delaiah the three and twentieth, for Maaziah the four and twentieth.

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In the KJVVerse 11,034 of 31,102 · 35.5%

LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT

Study This Verse

Summary

1 Chronicles 24:18 concludes the meticulous enumeration of the twenty-four priestly divisions, assigning the twenty-third course to Delaiah and the twenty-fourth to Maaziah. This concise administrative verse serves as the culmination of King David's divinely inspired organization of the Levitical priesthood, ensuring an orderly, continuous, and equitable system for service in the Tabernacle, which would later transition to the Temple, thereby upholding the sanctity and regularity of Israel's worship of Yahweh.

Context

Literary Context

This verse is the final entry in a highly structured and detailed list found in 1 Chronicles 24. The chapter begins by establishing the lineage of Aaron's sons, Nadab, Abihu, Eleazar, and Ithamar, and quickly moves to David's role in organizing their descendants into twenty-four distinct courses for service. The preceding verses (1 Chronicles 24:7-17) systematically list the first twenty-two divisions and their appointed heads, with 1 Chronicles 24:18 completing the roster. The entire chapter, and indeed much of 1 Chronicles, emphasizes the meticulous organization of the cultic worship, highlighting David's foresight and divine guidance in preparing for the Temple that Solomon would build. This administrative precision underscores the Chronicler's theological agenda: to affirm the legitimate worship practices and the continuity of God's covenant with Israel through the established priestly order.

Historical & Cultural Context

The organization of the priesthood into twenty-four courses (mishmarot) was a monumental administrative task undertaken by King David, alongside the high priests Zadok and Ahimelech (1 Chronicles 24:3). This system was crucial for managing the complex sacrificial and liturgical duties in the Tabernacle, and later the Temple, ensuring that all priestly families had a regular turn to minister before the Lord. Each course would serve for a week at a time, twice a year, providing continuous service throughout the year. This elaborate structure prevented chaos, ensured equitable distribution of duties, and maintained the ritual purity and sanctity required for worship in ancient Israel. The period of David's reign was one of consolidation and preparation, not only militarily and politically but also spiritually, laying the groundwork for the centralized worship in Jerusalem.

Key Themes

The meticulous listing of priestly divisions in 1 Chronicles 24 contributes significantly to several overarching themes in the book of Chronicles. Firstly, it powerfully illustrates Divine Order and Organization, demonstrating that God is a God of order, and His worship should reflect this. David's precise planning for the Temple service, down to the specific families and their turns, mirrors the divine principle of doing all things "decently and in order," as later articulated in 1 Corinthians 14:40. Secondly, the emphasis on the individual divisions highlights the theme of Faithful Service and Stewardship. Each priest, from the most prominent to the seemingly obscure, was called to fulfill a specific, vital role in the worship of God. Delaiah and Maaziah represent the final two named heads of these dedicated groups, symbolizing the comprehensive commitment required of the entire priesthood. Lastly, the system ensured Equitable Distribution of sacred duties, preventing any single family from monopolizing the sacred service and underscoring the communal nature of Israel's covenant relationship with God. This meticulous arrangement ensured the continuity and accessibility of worship for all generations.

Exposition and Analysis

Key Word Analysis

Delaiah Dᵉlâyâh' H1806

This name means "Jah has delivered." It is a common Hebrew name, appearing elsewhere in the Old Testament (e.g., Jeremiah 36:12). In the context of 1 Chronicles 24:18, it identifies the head of the twenty-third priestly course, signifying a family whose identity was intertwined with the redemptive acts of God, acknowledging His saving power.

Maaziah Maʻazyâh' H4590

This name translates to "rescue of Jah." Like Delaiah, it is a theophoric name, incorporating the divine name Yahweh. Its presence here designates the leader of the twenty-fourth and final priestly division, underscoring the foundational belief in God's power and might as the basis for their service and existence, acknowledging Him as their source of strength and deliverance.

Twentieth ʻesrîym' H6242

This ordinal number is crucial to the administrative purpose of the verse. It signifies the systematic arrangement of the priestly courses into groups of twenty. The precise numbering emphasizes the exhaustive and comprehensive nature of David's division of the priestly families, ensuring that every qualified descendant of Aaron was accounted for and assigned a specific place within the sacred service rotation, highlighting the meticulous order of the system.

Verse Breakdown

"The three and twentieth to Delaiah"

This clause precisely identifies the twenty-third of the twenty-four priestly courses established by David. It assigns the leadership of this specific division to Delaiah, whose family would be responsible for the sacred duties during their designated period of service in the Tabernacle/Temple. This detail highlights the meticulous and orderly nature of the priestly administration, ensuring that each family had a clear role and time for service.

"the four and twentieth to Maaziah"

This clause concludes the exhaustive list, naming the twenty-fourth and final priestly course and its appointed head, Maaziah. The completion of the list signifies the full implementation of David's organizational plan, ensuring that all aspects of the Temple service were covered by a rotating system of dedicated priests, thereby maintaining continuous and proper worship before the Lord without interruption or oversight.

Literary Devices

The primary literary device at play in 1 Chronicles 24:18, and indeed throughout the entire chapter, is Enumeration or List. The verse is part of a long, systematic catalog of priestly divisions, designed to convey completeness and order. This meticulous listing serves to emphasize the Precision and Thoroughness of David's administrative reforms, reflecting a divine blueprint for worship. The Repetition of the numerical pattern ("the X and twentieth to Y") creates a rhythmic, almost liturgical, cadence that reinforces the systematic nature of the organization. While seemingly dry, this administrative detail functions as a form of Symbolism, where the very act of listing and ordering represents God's character as a God of order, and the importance of structured worship in the life of Israel. The names themselves, Delaiah and Maaziah, though part of a list, carry inherent Theophoric Significance, subtly reminding the reader of God's active involvement ("Jah has delivered," "Rescue of Jah") even in the seemingly mundane details of administrative organization.

Theological and Thematic Connections

1 Chronicles 24:18, as the culmination of the priestly divisions, underscores a profound theological truth: God is a God of order, and His worship demands structure, intentionality, and faithfulness. The meticulous organization of the Levitical priesthood reflects the divine desire for a holy and orderly approach to communion with Him, ensuring that sacred duties were performed with precision and reverence. This administrative detail is not merely historical record-keeping but a testament to the importance of every individual's role within the larger body of God's people, and the necessity of proper stewardship of spiritual responsibilities. The continuity of service, ensured by these twenty-four courses, speaks to God's enduring covenant faithfulness and His desire for perpetual worship, laying a foundation for all future generations to approach Him in an acceptable manner.

Exodus 28:1 Numbers 3:6-7 1 Corinthians 14:33

Reflection and Application

While the specific Levitical priesthood and its Temple service have been fulfilled in Christ, the principles embedded in 1 Chronicles 24:18 remain profoundly relevant for believers today. This verse, though administrative, teaches us about the value of order, faithfulness, and stewardship in our service to God. Just as each priestly course had a designated time and duty, every believer is called to fulfill a unique role within the body of Christ, contributing to the overall health and mission of the church. Our collective worship, our personal disciplines, and our corporate ministries should reflect the character of God, who is not a God of confusion but of peace and order. Faithfulness in seemingly small or administrative tasks is just as vital as more visible ministries, for all contribute to the glory of God and the building up of His kingdom. We are encouraged to consider how our own gifts, resources, and time can be stewarded with intentionality and excellence for God's purposes, ensuring that our lives and our churches operate with the same divine order that characterized the Temple service.

Questions for Reflection

How does the emphasis on order and organization in the Old Testament priesthood inform our approach to worship and service in the church today?
What "administrative" or behind-the-scenes roles in your church or personal life do you tend to overlook, and how might you approach them with renewed faithfulness?
In what ways can you, as an individual believer, contribute to the "orderly" and "continuous" worship of God in your daily life?

FAQ

Why is this verse so brief and seemingly just a list of names?

This verse, along with the rest of 1 Chronicles 24, serves a crucial administrative and theological purpose. While brief, its inclusion highlights the Chronicler's meticulous attention to the organization of the Temple service. It's not just a list; it's the culmination of King David's divinely inspired system for ensuring continuous, orderly, and equitable worship. The brevity of each entry assumes the reader understands the larger context of the priestly courses, emphasizing the systematic nature of the arrangement rather than individual biographies. It underscores the importance of structure in sacred duties, demonstrating God's character as a God of precision.

What was the overall purpose of these priestly divisions established by David?

The primary purpose of these twenty-four priestly divisions was to create a highly organized and efficient system for the performance of sacred duties in the Tabernacle, and later the Temple. This system ensured that all priestly families had a regular turn to minister before the Lord, preventing any single family from monopolizing the service. It guaranteed continuous worship throughout the year, maintained ritual purity, and provided a framework for the complex sacrificial and liturgical calendar. This organization was essential for the proper functioning of Israel's covenant relationship with God, as detailed in passages like Numbers 3 and Numbers 8, ensuring that the sacred duties were performed with reverence and accessibility.

Do the names Delaiah and Maaziah have any special significance?

Yes, like many Hebrew names, Delaiah ("Jah has delivered") and Maaziah ("Rescue of Jah") are theophoric, meaning they incorporate a divine name (Yahweh or Jah). While the verse itself provides no specific narrative about these individuals, their names reflect common theological sentiments and beliefs in ancient Israel. They serve as a subtle reminder that even in the meticulous details of administrative organization, the focus remains on God's character and His active involvement in the lives of His people and their worship. These names, though part of a list, implicitly declare God's redemptive power and strength as the foundation of their service.

Christ-Centered Fulfillment

The meticulous organization of the Old Testament priesthood, culminating in the naming of Delaiah and Maaziah as heads of the final courses, points forward to the perfect and ultimate High Priesthood of Jesus Christ. The Levitical system, with its rotating shifts and precise duties, was a shadow of the reality to come, a temporary means of access to God for a covenant people. In Christ, the need for a human, rotating priesthood is fulfilled and transcended. He is our eternal High Priest, of the order of Melchizedek, who offered one perfect sacrifice for all time, as beautifully expounded in the book of Hebrews. His priesthood is not based on lineage or a weekly rotation, but on an indestructible life (Hebrews 7:16). Through His once-for-all sacrifice on the cross, Jesus has opened a new and living way into the very presence of God (Hebrews 10:19-20), making every believer a part of a "royal priesthood" (1 Peter 2:9), no longer dependent on an earthly system but directly connected to the divine. The order and faithfulness seen in 1 Chronicles 24:18 are fully realized in Christ's perfect obedience and His ongoing intercession for His people, bringing about a spiritual worship that is no longer confined to a physical temple or a specific priestly caste, but is accessible to all who believe.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 24:1–19.

1662–1714 · 19 verses

Passage under comment1 Chronicles 24:1–19

1¶ Now these are the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.

2But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office.

3And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service.

4And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers.

5Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar.

6And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar.

7Now the first lot came forth to Jehoiarib, the second to Jedaiah,

8The third to Harim, the fourth to Seorim,

9The fifth to Malchijah, the sixth to Mijamin,

10The seventh to Hakkoz, the eighth to Abijah,

11The ninth to Jeshua, the tenth to Shecaniah,

12The eleventh to Eliashib, the twelfth to Jakim,

13The thirteenth to Huppah, the fourteenth to Jeshebeab,

14The fifteenth to Bilgah, the sixteenth to Immer,

15The seventeenth to Hezir, the eighteenth to Aphses,

16The nineteenth to Pethahiah, the twentieth to Jehezekel,

17The one and twentieth to Jachin, the two and twentieth to Gamul,

18The three and twentieth to Delaiah, the four and twentieth to Maaziah.

19These were the orderings of them in their service to come into the house of the LORD, according to their manner, under Aaron their father, as the LORD God of Israel had commanded him.

The particular account of these establishments is of little use to us now; but, when Ezra published it, it was of great use to direct their church affairs after their return from captivity into the old channel again. The title of this record we have v. 1 - These are the divisions of the sons of Aaron, not by which they divided one from another, or were at variance one with another (it is a pity there should ever be any such divisions among the sons of Israel, but especially among the sons of Aaron), but the distribution of them in order to the dividing of their work among themselves; it was a division which God made, and was made for him. 1. This distribution was made for the more regular discharge of the duties of their office. God was, and still is, the God of order, and not of confusion, particularly in the things of his worship. Number without order is but a clog and an occasion of tumult; but when every one has, and knows, and keeps, his place and work, the more the better. In the mystical body, every member has its use, for the good of the whole, Rom 12:4, Rom 12:5; Co1 12:12. 2. It was made by lot, that the disposal thereof might be of the Lord, and so all quarrels and contentions might be prevented, and no man could be charged with partiality, nor could any say that they had wrong done them. As God is the God or order, so he is the God of peace. Solomon says of the lot that it causeth contention to cease. 3. The lot was cast publicly, and with great solemnity, in the presence of the king, princes, and priests, that there might be no room for any fraudulent practices or the suspicion of them. The lot is an appeal to God, and ought to be managed with corresponding reverence and sincerity. Matthias was chosen to the apostleship by lot, with prayer (Act 1:24, Act 1:26), and I know not but it might be still used in faith in parallel cases, as an instituted ordinance. We have here the name of the public notary that was employed in writing the names, and drawing the lots, (Ch1 24:6): Shemaiah, one of the Levites. 4. What those priests were chosen to was to preside in the affairs of the sanctuary (Ch1 24:5), in their several courses and turns. That which was to be determined by the lot was only the precedency, not who should serve (for they chose all the chief men), but who should serve first, and who next, that every one might know his course, and attend in it. Of the twenty-four chief men of the priests sixteen were of the house of Eleazar and eight of Ithamar; for the house of Ithamar may well be supposed to have dwindled since the sentence passed on the family of Eli, who was of that house. The method of drawing the lots is intimated (Ch1 24:6), one chief household being taken for Eleazar, and one for Ithamar. The sixteen chief names of Eleazar were put in one urn, the eight for Ithamar in another, and they drew out of them alternately, as long as those for Ithamar lasted, and then out of those only for Eleazar, or two for Eleazar, and then one for Ithamar, throughout. 5. Among these twenty-four courses the eighth is that of Abijah or Abia (Ch1 24:10), which is mentioned (Luk 1:5) as the course which Zechariah was of, the father of John the Baptist, by which it appears that these courses which David now settled, though interrupted perhaps in the bad reigns and long broken off by the captivity, yet continued in succession till the destruction of the second temple by the Romans. And each course was called by the name of him in whom it was first founded, as the high priest is here called Aaron (Ch1 24:19), because succeeding in his dignity and power, though we read not of any of them that bore that name. Whoever was high priest must be reverenced and observed by the inferior priests as their father, as Aaron their father. Christ is high priest over the house of God, to whom all believers, being made priests, are to be in subjection.

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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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