TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 6:31–53. His two-level outline is real structure in the source text, so it is rendered as structure.
When the Levites were first ordained in the wilderness much of the work then appointed them lay in carrying and taking care of the tabernacle and the utensils of it, while they were in their march through the wilderness. In David's time their number was increased; and, though the greater part of them was dispersed all the nation over, to teach the people the good knowledge of the Lord, yet those that attended the house of God were so numerous that there was not constant work for them all; and therefore David, by special commission and direction from God, new-modelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them.
I.Singing-work, Ch1 6:31.
David was raised up on high to be the sweet psalmist of Israel (Sa2 23:1), not only to pen psalms, but to appoint the singing of them in the house of the Lord (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards. For we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song. Thus when the people of God come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs. These singers kept up that service in the tabernacle till the temple was built, and then they waited on their office there, Ch1 6:32. When they came to that stately magnificent house they kept as close both to their office and to their order as they had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business. We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them, Ch1 6:33. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be an equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service.
1.Of the house of Kohath was Heman with his family (Ch1 6:33), a man of a sorrowful spirit, if it be the same Heman that penned the 88th psalm, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (Sa1 8:2, Sa1 8:3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to be a door-keeper. Rather we may look upon this preferment of the grandson in the church as a recompense for the humble modest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people's losses and balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel.
2.Of the house of Gershom was Asaph, called his brother, because in the same office and of the same tribe, though of another family. He was posted on Heman's right hand in the choir, Ch1 6:39. Several of the psalms bear his name, being either penned by him or tuned by him as the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David and of Asaph. He was a seer as well as a singer, Ch2 29:30. His pedigree is traced up here, through names utterly unknown, as high as Levi, Ch1 6:39-43.
3.Of the house of Merari was Ethan (Ch1 6:44), who was appointed to Heman's left hand. His pedigree is also traced up to Levi, Ch1 6:47. If these were the Heman and Ethan that penned the 88th and 89th psalms, there appears no reason here why they should be called Ezrahites (see the titles of those psalms), as there does why those should be called so who are mentioned Ch1 2:6, and who were the sons of Zerah.
II.There was serving-work, abundance of service to be done in the tabernacle of the house of God (Ch1 6:48), to provide water and fuel, - to wash and sweep, and carry out ashes, - to kill, and flay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice or no good ear. As every one has received the gift, so let him minister. Those that could not sing must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service they might be useful in.
III.There was sacrificing-work, and that was to be done by the priests only, Ch1 6:49.
They only were to sprinkle the blood and burn the incense; as for the work of the most holy place, that was to be done by the high priest only. Each had his work, and they both needed one another and both helped one another in it. Concerning the work of the priests we are here told,
1.What was the end they were to have in their eye. They were to make an atonement for Israel, to mediate between the people and God; not to magnify and enrich themselves, but to serve the public. They were ordained for men.
2.What was the rule they were to have in their eye. They presided in God's house, yet must do as they were bidden, according to all that God commanded. That law the highest are subject to.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Continue studying 1 Chronicles 6:35 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 6:35 meticulously records a segment of the Levitical genealogy, specifically tracing the lineage of Zuph, Elkanah, Mahath, and Amasai. This verse serves as a crucial link within the extensive genealogical records of the Kohathite clan, ultimately connecting the renowned chief musician Heman back to Levi. Far from a mere list of names, this detailed record underscores God's meticulous preservation of legitimate lines for sacred service, particularly in the context of worship leadership within the tabernacle and future temple, affirming divine order and continuity.
Context
Literary Context
1 Chronicles 6 is entirely dedicated to the comprehensive genealogies of the Levites, the tribe divinely appointed for temple service. The chapter systematically outlines the three main branches descended from Levi's sons—Gershon, Kohath, and Merari—and then details the specific priestly line of Aaron within the Kohathites. Verses 31-47 focus on the chief musicians appointed by King David: Heman, Asaph, and Ethan/Jeduthun. Verse 35 falls within the lineage of Heman, a prominent Kohathite, providing a vital link in his ancestry. This meticulous tracing of descent highlights the importance of proper lineage for those entrusted with sacred duties, establishing their legitimacy and continuity within God's covenant people and ensuring that those serving in the temple were indeed from the divinely appointed lines.
Historical & Cultural Context
The book of 1 Chronicles was likely compiled after the Babylonian exile, during a period when the returning exiles were rebuilding Jerusalem and re-establishing their religious and national identity. For this post-exilic community, genealogies were not merely historical records; they were foundational for determining tribal identity, inheritance rights, and, crucially, eligibility for priestly and Levitical service in the restored temple. The Chronicler's emphasis on these detailed lineages served to validate the claims of those serving in the temple, ensuring that worship was conducted according to divine order and that the legitimate lines of God's chosen servants were preserved despite the disruptions of exile. This context underscores the practical and theological significance of seemingly dry lists of names, as they provided the necessary framework for societal and religious reconstruction.
Key Themes
This verse, as part of the broader Levitical genealogies in 1 Chronicles 6, contributes to several overarching themes. Firstly, it emphasizes Divine Order and Continuity, showcasing God's meticulous planning and preservation of specific lineages to ensure the proper functioning of His covenant community and the continuation of sacred service. Secondly, it highlights the Importance of Heritage and Legitimacy, as an individual's lineage was paramount in ancient Israel for establishing identity and eligibility for roles, particularly in the temple. This is powerfully illustrated in passages like Ezra 2:62, where unverified genealogies led to exclusion from the priesthood. Thirdly, it speaks to Preparation for Service, demonstrating how generations of faithfulness and divine providence culminate in individuals like Heman, who played pivotal roles in Israel's worship, as seen in 1 Chronicles 25:1. Finally, the very existence of these preserved records underscores God's Enduring Faithfulness to His covenant promises, even through periods of national disruption and exile, ensuring the restoration of proper worship.
Exposition and Analysis
Key Word Analysis
This recurring word (H1121) is fundamental to the genealogical structure, denoting direct paternal descent. More than a mere biological descriptor, "son of" in ancient Israel established identity, inheritance, and eligibility for specific roles, particularly within tribal and priestly systems. Its repetition throughout the genealogies underscores the legitimacy and authenticity of the recorded lines, signifying one who "builds" or continues the family name and legacy.
The name Elkanah (H511) means "God has obtained" or "God has possessed." While the primary purpose of its inclusion here is genealogical, the meaning of the name subtly points to divine providence and ownership. It suggests a recognition that this individual, and by extension his lineage, was divinely appointed or set apart, reinforcing the theme of God's active involvement in establishing the lines of sacred service.
The name Amasai (H6022) means "burdensome." Like Elkanah, its primary function is to serve as a genealogical link. However, the etymology, though not explicitly commented on by the Chronicler, might hint at the weighty responsibility or "burden" of service carried by those in the Levitical line, or perhaps even the challenges faced by the family or nation at the time of his birth. Its inclusion ensures the meticulous and unbroken chain of descent.
Verse Breakdown
"The son of Zuph"
This phrase initiates a specific segment of Heman's ancestry, identifying Zuph as the immediate ancestor in this particular record. It firmly places Zuph within the broader Kohathite lineage, emphasizing his role as a link in the chain leading to the renowned chief musician Heman. This opening immediately signals the verse's genealogical purpose.
"the son of Elkanah"
Continuing the direct paternal line, this clause identifies Zuph as the son of Elkanah. The repetition of "the son of" reinforces the unbroken succession and the meticulous nature of the record-keeping. Elkanah is a notable name, also borne by the father of the prophet Samuel, highlighting the significance of such names within Levitical history.
"the son of Mahath"
Mahath is here identified as the father of Elkanah. Each name in this sequence serves as a vital, verifiable link, demonstrating the precision with which these sacred lineages were maintained. This detail was crucial for establishing the legitimacy of those performing temple duties.
"the son of Amasai"
This final phrase in the verse names Amasai as the father of Mahath. Together, these four names—Zuph, Elkanah, Mahath, and Amasai—form a specific, consecutive segment of the longer genealogy found in 1 Chronicles 6. Their inclusion validates Heman's position and heritage within the Levitical tribe, ensuring his credentials for sacred service were beyond dispute.
Literary Devices
The primary literary device at play in 1 Chronicles 6:35, and throughout much of 1 Chronicles, is Genealogy. This is not merely a list but a highly structured historical and theological record designed to establish lineage, legitimacy, and continuity for the post-exilic community. The Chronicler uses genealogy to affirm the identity of the returning exiles and to validate the roles of those serving in the restored temple. Closely related is Repetition, specifically the recurring phrase "the son of," which creates a rhythmic pattern that emphasizes the unbroken chain of descent and the direct paternal succession. This reiteration serves to reinforce the authenticity, precision, and divine ordering of the record. The verse also functions as a List or Catalog, presenting a series of names in a specific, chronological order. While seemingly dry, this catalog serves a crucial theological and historical purpose by systematically documenting the divine order and preservation of God's chosen people and their designated roles within the covenant.
Theological and Thematic Connections
This seemingly simple list of names in 1 Chronicles 6:35 carries profound theological weight. It speaks to God's meticulous attention to detail, His sovereign plan unfolding through generations, and His unwavering faithfulness in preserving a people and a lineage for His purposes. The very act of recording these genealogies reflects a deep-seated belief that God is intimately involved in the historical progression of His covenant people, ensuring that those appointed for sacred service possess the legitimate heritage required. This highlights that even the "mundane" details of ancestry are part of God's grand design, culminating in the fulfillment of His promises and the establishment of proper worship, demonstrating that God's faithfulness extends to the most minute aspects of His covenant.
Reflection and Application
While a list of names might initially appear distant from modern experience, 1 Chronicles 6:35 offers profound insights for contemporary believers. It reminds us that God is a God of order and detail, orchestrating seemingly small elements—like individual names in a long lineage—to fulfill His grand purposes. Our lives, too, are part of a larger, divinely orchestrated narrative, each individual a unique link in God's unfolding plan. This verse encourages us to consider our own spiritual heritage, recognizing that we stand on the shoulders of those who came before us, and that our faithfulness today contributes to the legacy for future generations. It calls us to trust in God's sovereign hand, even when His plans unfold slowly or through seemingly insignificant means, knowing that He meticulously prepares individuals and circumstances for His ultimate glory and the advancement of His kingdom, inviting us to find our place within His eternal story.
Questions for Reflection
FAQ
Why are these genealogies so long and seemingly repetitive in the Bible?
Biblical genealogies, like the one in 1 Chronicles 6:35, serve several crucial purposes beyond mere historical record. They establish legitimacy, particularly for those in priestly or royal lines, ensuring that individuals serving in sacred roles or inheriting positions of authority were divinely appointed through proper lineage. For the post-exilic community, these records were vital for re-establishing tribal identity, land inheritance, and the proper order of temple service, as seen in Ezra 2. They also demonstrate God's faithfulness in preserving His covenant promises through generations, even through periods of national upheaval and exile. The repetition emphasizes the unbroken chain of descent, reinforcing the authenticity and divine order of the lineage, providing a foundational anchor for their identity and worship.
Who was Heman, and why is his lineage important enough to be so meticulously recorded?
Heman was a prominent chief musician and seer, a Kohathite Levite appointed by King David to lead worship in the tabernacle and later the temple, as detailed in 1 Chronicles 25:1-6. His lineage was meticulously recorded because his role was not merely a secular appointment but a sacred one, integral to the divinely ordained worship of Israel. His legitimate Levitical descent ensured that the temple worship was conducted by those properly designated by God, underscoring the importance of divine order and authority in sacred service. His line, along with those of Asaph and Jeduthun, continued to serve in the temple for generations, playing a vital role in the spiritual life of the nation.
Christ-Centered Fulfillment
The meticulous tracing of lineage in 1 Chronicles 6:35, leading to a chief musician like Heman, foreshadows the ultimate fulfillment of God's perfect plan for worship and mediation in Jesus Christ. While Heman's lineage legitimized his earthly service in the tabernacle and temple, Christ's perfect and divinely ordained lineage—traced through both His royal Davidic line in Matthew 1:1-17 and His human ancestry back to Adam in Luke 3:23-38—legitimizes His eternal and universal High Priesthood. The Levitical system, with its emphasis on proper lineage for service, pointed to the need for a perfect mediator. Jesus, though not from the Aaronic priesthood by earthly descent, is declared a priest "after the order of Melchizedek" in Hebrews 7:11-17, a superior priesthood established by divine oath, not by human genealogy. He is the ultimate "Son of God" mentioned in John 1:18, whose perfect life and atoning sacrifice fulfill all the Levitical offerings and priestly functions. The generations of preparation and faithfulness culminating in Heman's worship leadership find their ultimate culmination in Christ, who is both the perfect worshiper and the object of all worship, having made the way for all believers to approach God through His blood, as declared in Hebrews 10:19-22.