TRV
Translation
King James Version
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;)
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),
World English Bible Messianic
Also Hosah, of the children of Merari, had sons: Shimri the chief, (for though he was not the firstborn, yet his father made him chief),
Geneva Bible (1599)
And of Hosah of the sonnes of Merari, the sonnes were Shuri the chiefe, and (though he was not the eldest, yet his father made him the chiefe)
Young's Literal Translation
and to Hosah, of the sons of Merari, are sons: Shimri the head (though he was not first-born, yet his father setteth him for head),
Study This Verse
Commentary on 1 Chronicles 26 verses 1–19
1 ¶ Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph.
2 And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,
3 Elam the fifth, Jehohanan the sixth, Elioenai the seventh.
4 Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth,
5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him.
6 Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour.
7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah.
8 All these of the sons of Obededom: they and their sons and their brethren, able men for strength for the service, were threescore and two of Obededom.
9 And Meshelemiah had sons and brethren, strong men, eighteen.
10 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;)
11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen.
12 Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the LORD.
13 And they cast lots, as well the small as the great, according to the house of their fathers, for every gate.
14 And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward.
15 To Obededom southward; and to his sons the house of Asuppim.
16 To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward.
17 Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two.
18 At Parbar westward, four at the causeway, and two at Parbar.
19 These are the divisions of the porters among the sons of Kore, and among the sons of Merari.
Observe, I. There were porters appointed to attend the temple, who guarded all the avenues that let to it, opened and shut all the outer gates and attended at them, not only for the state, but for service, to direct and instruct those who were going to worship in the courts of the sanctuary in the decorum they were to observe, to encourage those that were timorous, to send back the strangers and unclean, and to guard against thieves and others that were enemies to the house of God. In allusion to this office, ministers are said to have the keys to the kingdom of heaven committed to them (Mat 16:19), that they may admit, and exclude, according to the law of Christ.
II. Of several of those that were called to this service, it is taken notice of that they were mighty men of valour (Ch1 26:6), strong men (Ch1 26:7), able men (Ch1 26:8), and one of them that he was a wise counsellor (Ch1 26:14), who probably, when he had used this office of a deacon well and given proofs of more than ordinary wisdom, purchased to himself a good degree, and was preferred from the gate to the council-board, Ti1 3:13. As for those that excelled in strength of body, and courage and resolution of mind, they were thereby qualified for the post assigned them; for whatever service God calls men to he either finds them fit or makes them so.
III. The sons of Obed-edom were employed in this office, sixty-two of that family. This was he that entertained the ark with reverence and cheerfulness; and see how he was rewarded for it. 1. He had eight sons (Ch1 26:5), for God blessed him. The increase and building up of families are owing to the divine blessing; and a great blessing it is to a family to have many children, when like these they are able for, and eminent in, the service of God. 2. His sons were preferred to places of trust in the sanctuary. They had faithfully attended the ark in their own house, and now were called to attend it in God's house. He that is trusty in little shall be trusted with more. He that keeps God's ordinances in his own tent is fit to have the custody of them in God's tabernacle, Ti1 3:4, Ti1 3:5. I have kept thy law, says David, and this I had because I kept thy precepts, Psa 119:55, Psa 119:56.
IV. It is said of one here that though he was not the first-born his father made him the chief (Ch1 26:10), either because he was very excellent, or because the elder son was very weak. He was made chief, perhaps not in inheriting the estate (for that was forbidden by the law, Deu 21:16, Deu 21:17), but in this service, which required personal qualifications.
V. The porters, as the singers, had their post assigned them by lot, so many at such a gate, and so many at such a one, that every one might know his post and make it good, Ch1 26:13. It is not said that they were cast into twenty-four courses, as before; but here are the names of about twenty-four (Ch1 26:1-11), and the posts assigned are twenty-four, Ch1 26:17, Ch1 26:18. We have therefore reason to think they were distributed into as many companies. Happy are those who dwell in God's house: for, as they are well fed, well taught, and well employed, so they are well guarded. Men attended at the gates of the temple, but angels attend at the gates of the New Jerusalem, Rev 21:12.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. Public domain.
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Richard ChallonerAD 1781
He had not a firstborn: That is, his firstborn was either dead or not fit to be chief; and therefore he made Semri the chief.
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
1 Chronicles 26:10 meticulously details the lineage and specific appointment of a Levite gatekeeper during King David's extensive organizational efforts for temple service. The verse highlights Hosah, a descendant of Merari, and particularly his son Simri, who was designated as the "chief" among his brothers. This appointment is noteworthy because Simri was not the firstborn, underscoring a significant principle in biblical leadership where divine leading or discerning paternal choice could supersede the customary right of primogeniture for roles in sacred service.
CONTEXT
Literary Context: This verse is embedded within a highly structured and detailed section of 1 Chronicles, specifically chapters 23-27, which meticulously chronicles King David's comprehensive organization of the Levites for their various duties in the future temple. Chapter 26, in particular, focuses on the divisions of the gatekeepers, outlining their family lines, numerical strength, and assigned posts. The preceding verses 1 Chronicles 26:1-9 enumerate other prominent gatekeeper families, such as the Korahites and the sons of Obed-Edom, establishing a pattern of detailed genealogical and functional listings. The inclusion of Simri's specific, almost parenthetical, appointment in verse 10 serves not merely as a record but as an illustrative example within this broader framework, emphasizing the individual choices and divine oversight in the systematic arrangement of God's house. The subsequent verses continue to delineate the responsibilities and locations of these gatekeepers, reinforcing the chronicler's theme of orderly and divinely sanctioned worship under David's leadership.
Historical & Cultural Context: The events described in 1 Chronicles 26:10 unfold during the mature phase of King David's reign, a period marked by national consolidation, military success, and fervent preparations for the construction of the Temple in Jerusalem. Although Solomon would ultimately build the Temple, David laid the groundwork by organizing the priesthood and Levitical service. The Levites, as descendants of Levi, were consecrated for sacred duties related to the tabernacle and its eventual successor, the Temple. The Merarites, one of the three primary Levitical clans (alongside the Gershonites and Kohathites), traditionally bore the responsibility for transporting and maintaining the heavier components of the tabernacle, such as its frames, bars, and pillars, as detailed in Numbers 3:36. Culturally, primogeniture—the legal and social tradition of the firstborn son inheriting the primary share of the family's inheritance, property, and leadership—was a deeply entrenched norm in ancient Israelite society. However, the biblical narrative frequently presents instances where this societal norm was intentionally overridden by divine decree or by a father's discerning choice, often for theological reasons or due to a specific calling, as dramatically illustrated with Jacob and Esau, or David himself. Simri's case stands as another testament to this recurring biblical motif.
Key Themes: The narrative of Simri's appointment in 1 Chronicles 26:10 contributes significantly to several overarching themes within the book of Chronicles. Firstly, it underscores the theme of divine order and meticulous organization in the worship of God. David's detailed arrangements for the Levites demonstrate a profound commitment to establishing a structured and efficient system for sacred service, reflecting God's own character of order. Secondly, the verse highlights the theme of leadership selection and divine sovereignty. Simri's elevation to "chief" despite not being the firstborn powerfully illustrates that God's appointments are not always constrained by human conventions or societal norms like birth order. This echoes other pivotal biblical narratives where God's choice supersedes primogeniture, such as Jacob's blessing of Ephraim over Manasseh in Genesis 48:14 or God's anointing of David, the youngest son of Jesse, as king over his older brothers in 1 Samuel 16:12. This recurring pattern emphasizes that God's purpose, individual suitability, and often a direct divine leading are paramount in the selection of those who serve Him. Finally, the detailed enumeration of gatekeepers, including specific family details, reinforces the importance of all roles in God's house, no matter how seemingly minor, as each contributed to the sanctity, security, and functionality of Israel's worship.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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, crucial, and explanatory aside. 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 a clear element of Contrast presented within this parenthetical statement. The verse explicitly juxtaposes the expectation of primogeniture ("not the firstborn") with the reality of Simri's deliberate appointment ("his father made him the chief"). This contrast emphasizes the intentional and significant choice made by Hosah, highlighting a recurring biblical theme where divine or discerning human choice overrides conventional succession, often for a higher purpose.
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 and His choices are always perfect for His divine economy. It underscores that God looks beyond external appearances to the heart and character He is shaping for His purposes.
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 significantly from human conventions. It challenges our inclination to rely solely on traditional structures, inherited positions, or societal expectations when identifying and empowering those called to serve. Instead, it directs our attention to the paramount 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 a 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 and respond to God's call, knowing that God can call anyone for His service, regardless of their background or perceived status, and that His choices are always for the greater good of His kingdom.
Questions for Reflection
FAQ
Why was Simri made chief if he wasn't the firstborn?
Answer: While the text does not explicitly state the specific reasons, it clearly implies a deliberate choice by his father, Hosah. This decision likely stemmed from a recognition of Simri's exceptional character, specific 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 the selection of Jacob over Esau or David being chosen as king over his older brothers. It highlights that suitability and divine purpose for a God-ordained role were often considered 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 far beyond mere security. 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 and offerings, managing supplies, and maintaining cleanliness. Their detailed enumeration in 1 Chronicles 26 underscores the profound 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, order, and the sacred boundaries 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 Christ. While Jesus is indeed the "firstborn over all creation" (Colossians 1:15) and the rightful heir of all things, His ultimate leadership and eternal priestly office were not established by the conventional primogeniture of the Levitical line or the earthly Davidic succession alone. Instead, His appointment as the supreme "Chief," the Head of the Church (Ephesians 1:22), and the King of kings 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, chosen before the foundation of the world, not by human tradition or earthly inheritance, but by the Father's sovereign will and His own willingness to humble Himself unto death on a cross (Philippians 2:5-8). Just as Simri's leadership defied human expectation, Christ's kingdom is not of this world (John 18:36), and His reign is characterized by humble service, spiritual authority, and a divine order that transcends all human systems, ultimately fulfilling God's eternal plan for leadership and salvation.