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 6:1–30.
The priests and Levites were more concerned than any other Israelites to preserve their pedigree clear and to be able to prove it, because all the honours and privileges of their office depended upon their descent. And we read of those who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, as polluted, put from the priesthood, and forbidden to eat of the holy things, Ezr 2:62, Ezr 2:63. It is but very little that is here recorded of the genealogies of this sacred tribe. I. The first fathers of it are here named twice, Ch1 6:1, Ch1 6:16. Gershom, Kohath, and Merari, are three names which we were very conversant with in the book of Numbers, when the families of the Levites were marshalled and had their work assigned to them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them instruments of Israel's deliverance and settlement and figures of him that was to come, Moses as a prophet and Aaron as a priest. And the mention of Nadab and Abihu (though, having no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine justice which they were made monuments of for offering strange fire, that we may always fear before him. 2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, Ch1 6:4-15. It begins with Eleazar, who came out of the house of bondage in Egypt, and ends with Jehozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found, which might also intimate that the Levitical priesthood did not make anything perfect, but this was to be done by the bringing in of a better hope. All these here named were not high priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into the family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said (v. 10), He it is that executed the priest's office in the temple that Solomon built. It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest's office (Ch2 26:17, Ch2 26:18), though he ventured his neck by so doing. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest's office, and made good its barriers against such a daring insult, might well be said to execute it; and this honour is put upon him for it; while Urijah, one of his successors, for a base compliance with King Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy, as perhaps some others are. But some think that this remark upon this Azariah should have been added to his grandfather of the same name (Ch1 6:9), who was the son of Ahimaaz, and that he was the priest who first officiated in Solomon's temple. 3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli) is likewise drawn down for several descents, Ch1 6:29, Ch1 6:30.
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 6:5 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 6:5 is a concise yet profoundly significant verse embedded within the extensive genealogical records of the Levites, specifically delineating a crucial segment of the high priestly lineage. It meticulously traces the direct patrilineal succession from Abishua to Bukki and then to Uzzi, underscoring the divine order, continuity, and legitimacy of the Aaronic priesthood, which was foundational to Israel's covenant relationship with God and the proper functioning of its sacrificial system.
Context
Literary Context
1 Chronicles 6 is almost entirely dedicated to the comprehensive genealogy of the Levites, the tribe divinely appointed for sacred service in the Tabernacle and later the Temple. This chapter meticulously details their various branches and roles, from musicians to gatekeepers. Verses 4-15 specifically narrow the focus to the direct descendants of Aaron, highlighting the unbroken chain of High Priests. Our verse, 1 Chronicles 6:5, is nestled within this critical sequence, immediately following the mention of Phinehas and Eleazar, and preceding the continuation of the high priestly line through Zerahiah and Meraioth, as seen in the subsequent verses. The meticulous listing of these names serves to establish the legitimacy and divine sanction of the individuals who held the most sacred office in Israel, reinforcing the narrative flow of an unbroken, divinely appointed succession.
Historical & Cultural Context
The Book of 1 Chronicles, likely compiled during or after the Babylonian exile, served a crucial purpose for the returned exiles: to re-establish their identity, heritage, and covenant relationship with God. It emphasizes the importance of the Davidic monarchy, the Temple, and, critically, the Levitical priesthood. In ancient Israel, genealogies were far more than mere historical records; they were vital legal and religious documents. They established tribal identity, rights to land, and, as is paramount in this chapter, the legitimate claim to serve in the sacred Aaronic priesthood. The High Priest was the spiritual head of the nation, responsible for mediating between God and the people, particularly on the Day of Atonement as described in the Book of Leviticus. The precise enumeration of the high priestly line, through figures like Abishua, Bukki, and Uzzi, affirmed their divine appointment and the unbroken continuity of this essential office, providing assurance to a people rebuilding their spiritual and national life.
Key Themes
This verse, along with the broader genealogical record, contributes to several overarching themes. Firstly, it highlights the Continuity of Divine Appointment. The repetitive "begat" (Hebrew: yalad) underscores the meticulous and unbroken succession of the priestly line, demonstrating God's sovereign hand in maintaining the proper channels for worship and mediation. Secondly, it powerfully illustrates God's Faithfulness to His covenant promises. The preservation of such a detailed and precise lineage, despite the tumultuous history of Israel, testifies to God's unwavering commitment to His people and His design for their spiritual life, ensuring that there would always be those set apart for His service according to His divine will, as promised to Aaron in Exodus 29. Thirdly, these genealogical records underscore the divine Order and Structure within Israelite society. Roles and responsibilities, particularly those as critical as the high priesthood, were not arbitrary but divinely defined and passed down through specific, legitimate family lines, providing a framework for stability and adherence to God's commands, echoing the broader emphasis on order found in the Pentateuch.
Exposition and Analysis
Key Word Analysis
From the root words for "father" and "plenty" or "prosperity," this name means "father of plenty" or "prosperous." In the context of the high priestly lineage, the name itself carries a subtle theological weight, suggesting a divine blessing or abundance associated with this line, perhaps indicating the spiritual fruitfulness or prosperity that God intended for the priesthood to bring to Israel.
A primitive root verb meaning "to bear young," "to beget," or "to bring forth." Its consistent use throughout biblical genealogies, including this verse, serves as a straightforward and unambiguous declaration of direct lineal descent. In the context of 1 Chronicles 6, its repetition emphasizes the precision, legitimacy, and orderly transmission of heritage and, crucially, the sacred authority of the high priestly office from one generation to the next. It signifies an unbroken, divinely ordained chain of succession.
Derived from a root meaning "to be strong" or "to be mighty," this name means "forceful" or "my strength." For a member of the high priestly line, this name could subtly allude to the spiritual strength or authority inherent in the priestly office, or perhaps God's strength being manifest through those who served Him in this capacity.
Verse Breakdown
"And Abishua begat Bukki"
This clause establishes the initial link in this segment of the high priestly lineage. Abishua, a descendant of Aaron through Eleazar and Phinehas, is recorded as the father of Bukki. This is not merely a historical note but an affirmation of the legitimate succession of the priestly authority, indicating that Bukki inherited the right to serve in the sacred office through his direct patrilineal connection to Abishua, ensuring the proper continuation of the divinely appointed line.
"and Bukki begat Uzzi"
This second clause continues the direct lineage, confirming Bukki's role in the succession and identifying Uzzi as his son. The repetition of "begat" reinforces the meticulous nature of the record and the unbroken chain of divine appointment. Uzzi, in turn, would inherit the high priestly mantle, ensuring the continuity of the sacred office essential for the spiritual life and worship of Israel, thereby maintaining the integrity of the Aaronic priesthood.
Literary Devices
The primary literary device at play in 1 Chronicles 6:5, and indeed throughout much of this chapter, is Genealogy. As a literary form, genealogy serves multiple purposes beyond mere historical record-keeping; it establishes legitimacy, reinforces tribal and national identity, and demonstrates divine faithfulness in preserving a chosen lineage. The repetitive use of the verb "begat" (Hebrew: yalad) functions as a form of Anaphora or Epizeuxis within the broader genealogical list, creating a rhythmic and emphatic affirmation of direct, unbroken succession. This repetition underscores the precision and importance of the lineage, signaling to the reader that each link in the chain is vital and divinely sanctioned. The very structure of the verse, a simple declarative statement of parent-child relationships, highlights the Conciseness typical of genealogical records, yet each name carries the weight of historical and theological significance regarding the continuity of the priestly office.
Theological and Thematic Connections
The meticulous recording of the high priestly lineage in 1 Chronicles 6:5, through figures like Abishua, Bukki, and Uzzi, underscores a profound theological truth: God's commitment to order, continuity, and the fulfillment of His covenant promises. This verse speaks to the divine establishment of the Aaronic priesthood as a perpetual institution, essential for the mediation between God and His people. It highlights the importance of legitimate succession for maintaining the purity and authority of sacred office, ensuring that the sacrificial system and the worship life of Israel could continue according to God's precise design. The very existence of such a detailed genealogy testifies to God's active involvement in human history, meticulously preserving the line through whom His redemptive plan would unfold, leading ultimately to the perfect High Priest.
Reflection and Application
While the New Covenant does not require a physical lineage for spiritual office, the principle behind 1 Chronicles 6:5 remains profoundly relevant. This verse reminds us of the value God places on continuity, faithfulness, and the meticulous preservation of His purposes across generations. It challenges us to consider our own spiritual heritage—the legacy of faith passed down through the church and through individual believers who have faithfully served God. Just as the high priests were called to a specific, consecrated role, every believer in Christ is now part of a "royal priesthood" with a divine calling to declare God's praises, as articulated in 1 Peter 2:9. This verse encourages us to live with intentionality, recognizing that our faithfulness today contributes to the spiritual legacy for those who will follow, demonstrating God's enduring care for His people through the ages. It prompts us to consider how we are faithfully stewarding the spiritual truths and responsibilities entrusted to us, ensuring that the "heritage" of faith is not broken but strengthened for future generations, thereby participating in God's ongoing work in the world.
Questions for Reflection
FAQ
Why are these genealogies so important in the Bible, especially in Chronicles?
Genealogies like the one in 1 Chronicles 6:5 are crucial for several reasons. For the returning exiles to whom Chronicles was primarily addressed, they served to re-establish their identity and legitimate claim to their tribal lands and roles after a period of displacement. Specifically for the priesthood, these lists validated the authority and divine appointment of those serving as High Priests, ensuring that only those from the legitimate Aaronic line could perform the sacred rituals essential for Israel's covenant relationship with God. They were legal and religious documents proving lineage, tribal affiliation, and the right to hold specific offices or inherit land. Furthermore, they underscored God's faithfulness in preserving His promises and His chosen lines, ultimately pointing towards the coming Messiah through the lineage of David, as seen in God's covenant with David.
Christ-Centered Fulfillment
The meticulous tracing of the high priestly lineage in 1 Chronicles 6:5, from Abishua to Bukki and Uzzi, finds its ultimate and perfect fulfillment in Jesus Christ. While the Old Testament priesthood was a necessary and divinely ordained institution, it was inherently temporary and imperfect, requiring an unbroken physical lineage and repeated sacrifices due to the mortality and sinfulness of its priests. This verse, with its emphasis on "begat," highlights the human, generational nature of that priesthood. However, the New Testament reveals Jesus as our eternal and superior High Priest, not according to the Levitical order, but "according to the order of Melchizedek," as profoundly explained in Hebrews 7:11. His priesthood is not dependent on human lineage or succession, for He is "without father or mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains a priest forever," a truth beautifully articulated in Hebrews 7:3. The earthly priests "begat" their successors, but Christ's priesthood is singular, eternal, and non-transferable because He "holds his priesthood permanently, because he continues forever," as declared in Hebrews 7:24. Thus, the continuity sought through human generations in 1 Chronicles 6:5 is perfectly and eternally realized in Christ, who, through His single, perfect sacrifice, has secured our access to God once for all, as the author of Hebrews powerfully concludes in Hebrews 10:12-14.