1 Chronicles 26:10

KJV

Also Hosah, of the children of Merari, had sons; Simri the chief, (for [though] he was not the firstborn, yet his father made him the chief;)

KJV (with Strong's)

Also Hosah {H2621}, of the children {H1121} of Merari {H4847}, had sons {H1121}; Simri {H8113} the chief {H7218},(for though he was not the firstborn {H1060}, yet his father {H1} made {H7760} him the chief {H7218};)

Complete Jewish Bible

Hosah, from the descendants of M'rari, had sons: Shimri the chief, for although he was not the firstborn, nevertheless his father made him the chief;

Berean Standard Bible

Hosah the Merarite also had sons: Shimri the first (although he was not the firstborn, his father had appointed him as the first),

American Standard Version

Also Hosah, of the children of Merari, had sons: Shimri the chief (for though he was not the first-born, yet his father made him chief),

Commentary

### SUMMARY
1 Chronicles 26:10 provides a specific detail about the lineage and appointment of Levite gatekeepers during King David's reign, focusing on Hosah's family from the Merarite clan. The verse highlights Simri, one of Hosah's sons, who was designated as the "chief" among his brothers, notably despite not being the firstborn. This unusual appointment underscores a principle of leadership selection in ancient Israel that could transcend the customary right of primogeniture, often reflecting divine leading or a discerning paternal choice for roles in sacred service.

### CONTEXT
* **Literary Context:** This verse is situated within a meticulously detailed section of 1 Chronicles (chapters 23-27) that describes King David's extensive organization of the Levites for service in the future temple. Specifically, [1 Chronicles 26](/1_chronicles/26 "1 Chronicles 26 - Divisions of the Gatekeepers") focuses on the divisions of the gatekeepers, outlining their families, numbers, and assigned duties. The preceding verses (26:1-9) list other gatekeeper families, particularly the Korahites and the sons of Obed-Edom, who were also appointed to various posts. Following the mention of Hosah's family in verse 10, the chapter continues to detail the responsibilities and locations of these gatekeepers, emphasizing the comprehensive and orderly structure David established for the house of the Lord. The inclusion of Simri's specific appointment highlights the individual details within this broader organizational framework.

* **Historical & Cultural Context:** The events described in 1 Chronicles occur during the latter part of King David's reign, a period characterized by the consolidation of the kingdom and extensive preparations for the construction of the Temple, even though Solomon would ultimately build it. The Levites, descendants of Levi, were set apart for sacred service, with specific duties related to the tabernacle and its components. The Merarites, one of the three main Levitical clans (along with the Gershonites and Kohathites), were traditionally responsible for the heavier elements of the tabernacle, such as its frames, bars, and pillars (as detailed in [Numbers 3:36](/numbers/3-36 "Numbers 3:36 - Duties of the Merarites")). Culturally, primogeniture—the right of the firstborn son to inherit the primary share of the family's inheritance and leadership—was a deeply ingrained societal norm in ancient Israel. However, biblical history frequently illustrates instances where this norm was superseded by divine choice or paternal discretion, often for theological reasons or due to a specific calling, as seen with Jacob and Esau, or David himself.

* **Key Themes:** The verse contributes to several key themes prevalent in 1 Chronicles. Firstly, it emphasizes **divine order and meticulous organization** in the worship of God, showcasing David's commitment to establishing a structured and efficient system for temple service. Secondly, it highlights the theme of **leadership selection and divine sovereignty**, demonstrating that God's appointments are not always bound by human conventions like birth order. Simri's case, where his father made him "chief" despite him not being the firstborn, mirrors other biblical narratives where God's choice overrides primogeniture, such as Jacob's blessing of Ephraim over Manasseh in [Genesis 48:14](/genesis/48-14 "Genesis 48:14 - Jacob Blesses Ephraim Over Manasseh") or God's anointing of David, the youngest son, as king over his older brothers in [1 Samuel 16:12](/1_samuel/16-12 "1 Samuel 16:12 - David Anointed King"). This underscores that God's purpose and individual suitability, often guided by divine leading, are paramount in sacred service. Finally, the detailed enumeration of gatekeepers reinforces the **importance of all roles in God's house**, no matter how seemingly mundane, as each contributed to the sanctity and functionality of worship.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Hosah (Hebrew, _Hosah'_):** This name, meaning "refuge" or "he has taken refuge," identifies the head of a family within the Merarite clan of Levites. His inclusion here signifies the importance of his family line in the organized service of the tabernacle/temple, specifically among the gatekeepers.
* **Simri (Hebrew, _Shimri'_):** Meaning "my watch" or "my preservation," Simri is singled out as a son of Hosah. The specific mention of his name and his unique appointment as "chief" indicates his individual significance within his family and among the gatekeepers.
* **Chief (Hebrew, רֹאשׁ, _ro'sh'_):** This word literally means "head" and is used metaphorically to denote a leader, principal, or someone in a position of authority. Its application to Simri emphasizes his elevated status and responsibility within his family unit of gatekeepers, a role deliberately conferred upon him.

#### Verse Breakdown
* **"Also Hosah, of the children of Merari, had sons;":** This clause introduces a new family unit within the Merarite Levites, establishing Hosah as the patriarch. It sets the stage for the subsequent details about his offspring and their roles, highlighting the continuity of Levitical service through specific family lines.
* **"Simri the chief,":** This identifies one of Hosah's sons, Simri, and immediately designates him with a significant title: "the chief." This highlights his prominent position, suggesting a leadership role among his brothers or within his specific division of gatekeepers.
* **"(for [though] he was not the firstborn, yet his father made him the chief;)":** This parenthetical explanation is the most crucial part of the verse. It clarifies the unusual circumstance of Simri's appointment. Despite the cultural norm of primogeniture (the firstborn inheriting leadership), Simri's father, Hosah, deliberately chose and appointed him as the chief. This act implies a recognition of Simri's character, capabilities, or a divine leading that superseded traditional birth order, emphasizing a principle of merit or divine selection over conventional inheritance.

#### Literary Devices
The primary literary device at play in 1 Chronicles 26:10 is **Parenthetical Explanation**. The clause "(for [though] he was not the firstborn, yet his father made him the chief;)" serves as an immediate and crucial clarification of Simri's status. Without this parenthetical insertion, the reader would simply note Simri as "the chief" without understanding the significant deviation from cultural norms. This device draws specific attention to the unusual nature of his appointment, prompting the reader to consider the implications of leadership not being solely determined by birth order. Furthermore, there is an element of **Contrast** presented, as the verse explicitly juxtaposes the expectation of primogeniture ("not the firstborn") with the reality of Simri's appointment ("his father made him the chief"). This contrast emphasizes the deliberate choice made by Hosah and highlights a recurring biblical theme where divine or discerning human choice overrides conventional succession.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The account of Simri's appointment as chief, despite not being the firstborn, powerfully illustrates God's sovereign freedom in choosing and equipping individuals for His service, often defying human expectations and societal norms. This principle is deeply rooted in biblical theology, where divine election frequently supersedes primogeniture or human merit. It teaches us that leadership in God's kingdom is not merely a matter of birthright, social status, or human tradition, but rather a result of divine purpose, specific gifting, and discerned suitability. This truth encourages humility in those chosen and trust in God's wisdom for the selection of leaders, reminding us that His ways are higher than our ways.

* [Genesis 48:14](/genesis/48-14 "Jacob Blesses Ephraim Over Manasseh")
* [1 Samuel 16:12](/1_samuel/16-12 "David Anointed King")
* [Romans 9:11](/romans/9-11 "God's Sovereign Choice")

### REFLECTION AND APPLICATION
The narrative of Simri's appointment serves as a profound reminder that God's methods for establishing leadership and fulfilling His purposes often diverge from human conventions. It challenges our inclination to rely solely on traditional structures, inherited positions, or societal expectations when identifying those called to serve. Instead, it directs our attention to the importance of character, spiritual gifting, and a discerning recognition of divine leading. For believers today, this means we should not be limited by perceived disadvantages or lack of conventional qualifications, nor should we rigidly adhere to human systems if God is clearly moving in an unconventional way. It encourages us to seek God's will in all appointments, whether in the church, our families, or other spheres of influence, valuing suitability and divine anointing over mere tradition or birth order. This principle fosters an environment where all are encouraged to develop their gifts, knowing that God can call anyone for His service, regardless of their background or perceived status.

#### Questions for Reflection
* **How does Simri's appointment challenge our assumptions about leadership selection in God's kingdom?**
* **In what ways might God be calling individuals to roles that defy traditional expectations today?**
* **What qualities do you believe are most important for leadership in spiritual service, based on this principle?**

### FAQ
**Why was Simri made chief if he wasn't the firstborn?**

Answer: While the text doesn't explicitly state the specific reasons, it implies a deliberate choice by his father, Hosah. This decision likely stemmed from a recognition of Simri's character, capabilities, or a divine leading, overriding the customary right of primogeniture. This pattern is consistent with other biblical narratives where God's sovereign choice or a father's discernment (often divinely guided) superseded birth order for significant roles, as seen with [Jacob and Esau](/genesis/25-23 "Genesis 25:23 - The Older Will Serve the Younger") or [David](/1_samuel/16-12 "1 Samuel 16:12 - David Anointed King") being chosen over his older brothers. It highlights that suitability for a God-ordained role was more important than traditional inheritance.

**What was the role of a gatekeeper in ancient Israel?**

Answer: Gatekeepers, particularly those serving the tabernacle and later the temple, held a vital and multifaceted role. They were responsible for maintaining security, order, and the sanctity of the sacred precincts. Their duties included controlling access to the holy areas, ensuring only authorized individuals entered, guarding the temple treasures, managing supplies, and maintaining cleanliness. Their detailed enumeration in [1 Chronicles 26](/1_chronicles/26 "1 Chronicles 26 - Divisions of the Gatekeepers") underscores the importance of their service, which was integral to the proper functioning and reverence of God's dwelling place. They were not merely guards but custodians of holiness and order within the divine worship system.

### CHRIST-CENTERED FULFILLMENT
The account of Simri, chosen as chief despite not being the firstborn, finds its profound Christ-centered fulfillment in the person and work of Jesus. While Jesus is indeed the "firstborn over all creation" ([Colossians 1:15](/colossians/1-15 "Colossians 1:15 - Christ, the Firstborn of All Creation")) and the heir of all things, His ultimate leadership and priestly office were not established by the conventional primogeniture of the Levitical line or the earthly Davidic succession. Instead, His appointment as the supreme "Chief" and Head of the Church ([Ephesians 1:22](/ephesians/1-22 "Ephesians 1:22 - Christ as Head of the Church")) was by divine decree, based on His unique suitability, perfect obedience, and redemptive sacrifice. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), chosen before the foundation of the world, not by human tradition but by the Father's sovereign will and His own willingness to humble Himself ([Philippians 2:5-8](/philippians/2-5 "Philippians 2:5-8 - Christ's Humility")). Just as Simri's leadership defied human expectation, Christ's kingdom is not of this world ([John 18:36](/john/18-36 "John 18:36 - My Kingdom Is Not of This World")), and His reign is characterized by humble service and spiritual authority, fulfilling God's ultimate plan for leadership and salvation.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Chronicles 16:38

And Obededom with their brethren, threescore and eight; Obededom also the son of Jeduthun and Hosah [to be] porters:

1 Chronicles 5:1

¶ Now the sons of Reuben the firstborn of Israel, (for he [was] the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.

1 Chronicles 5:2

For Judah prevailed above his brethren, and of him [came] the chief ruler; but the birthright [was] Joseph's:)