TRV
Translation
King James Version
And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;
Complete Jewish Bible
Bakbakar; Heresh; Galal; Matanyah the son of Mikha the son of Zikhri the son of Asaf;
Berean Standard Bible
Bakbakkar, Heresh, Galal, and Mattaniah son of Mica, the son of Zichri, the son of Asaph;
American Standard Version
and Bakbakkar, Heresh, and Galal, and Mattaniah the son of Mica, the son of Zichri, the son of Asaph,
World English Bible Messianic
and Bakbakkar, Heresh, and Galal, and Mattaniah the son of Mica, the son of Zichri, the son of Asaph,
Geneva Bible (1599)
And Bakbakkar, Heresh and Galal, and Mattaniah the sonne of Micha, the sonne of Zichri, the sonne of Asaph,
Young's Literal Translation
and Bakbakkar, Heresh, and Galal, and Mattaniah son of Micah, son of Zichri, son of Asaph;
See also
In the KJVVerse 10,631 of 31,102
Study This Verse
Commentary on 1 Chronicles 9 verses 14–34
14 ¶ And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;
15 And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;
16 And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites.
17 And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief;
18 Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi.
19 And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the LORD, were keepers of the entry.
20 And Phinehas the son of Eleazar was the ruler over them in time past, and the LORD was with him.
21 And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation.
22 All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.
23 So they and their children had the oversight of the gates of the house of the LORD, namely, the house of the tabernacle, by wards.
24 In four quarters were the porters, toward the east, west, north, and south.
25 And their brethren, which were in their villages, were to come after seven days from time to time with them.
26 For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God.
27 And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them.
28 And certain of them had the charge of the ministering vessels, that they should bring them in and out by tale.
29 Some of them also were appointed to oversee the vessels, and all the instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices.
30 And some of the sons of the priests made the ointment of the spices.
31 And Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans.
32 And other of their brethren, of the sons of the Kohathites, were over the shewbread, to prepare it every sabbath.
33 And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night.
34 These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.
We have here a further account of the good posture which the affairs of religion were put into immediately upon the return of the people out of Babylon. They had smarted for their former neglect of ordinances and under the late want of ordinances. Both these considerations made them very zealous and forward in setting up the worship of God among them; so they began their worship of God at the right end. Instances hereof we have here.
I. Before the house of the Lord was built they had the house of the tabernacle, a plain and movable tent, which they made use of in the mean time. Those that cannot yet reach to have a temple must not be without a tabernacle, but be thankful for that and make the best of it. Never let God's work be left undone for want of a place to do it in.
II. In allotting to the priests and Levites their respective employments, they had an eye to the model that was drawn up by David, and Samuel the seer, Ch1 9:22. Samuel, in his time, had drawn the scheme of it, and laid the foundation, though the ark was then in obscurity, and David afterwards finished it, and both acted by immediate direction from God. Or David, as soon as he was anointed had this matter in his mind and consulted Samuel about it, though he was then in his troubles, and the plan was formed in concert between them. This perhaps had been little regarded for many ages; but now, after a long interruption, it was revived. In dividing the work, they observed these ancient land-marks.
III. The most of them dwelt at Jerusalem (Ch1 9:34), yet there were some that dwelt in the villages (Ch1 9:16, Ch1 9:22), because, it may be, there was not yet room for them in Jerusalem. However they were employed in the service of the tabernacle (Ch1 9:25): They were to come after seven days from time to time. They had their week's attendance in their turns.
IV. Many of the Levites were employed as porters at the gates of the house of God, four chief porters (Ch1 9:26), and, under them, others, to the number of 212, Ch1 9:22. They had the oversight of the gates (Ch1 9:23), were keepers of the thresholds, as in the margin (Ch1 9:19), and keepers of the entry. This seemed a mean office; and yet David would rather have it than dwell in the tents of wickedness, Psa 84:10. Their office was, 1. To open the doors of God's house every morning (Ch1 9:27) and shut them at night. 2. To keep off the unclean, and hinder those from thrusting in that were forbidden by the law. 3. To direct and introduce into the courts of the Lord those that came thither to worship, and to show them where to go and what to do, that they might not incur punishment. This required care, and diligence, and constant attendance. Ministers have work to do of this kind.
V. Here is one Phinehas, a son of Eleazar, that is said to be a ruler over them in time past (Ch1 9:20), not the famous high priest of that name, but (as is supposed) an eminent Levite, of whom it is here said that the Lord was with him, or (as the Chaldee reads it) the Word of the Lord was his helper - the eternal Word, who is Jehovah, the mighty one on whom help is laid.
VI. It is said of some of them that, because the charge was upon them, they lodged round about the house of God, Ch1 9:27. It is good for ministers to be near their work, that they may give themselves wholly to it. The Levites pitched about the tabernacle when they marched through the wilderness. Then they were porters in one sense, bearing the burdens of the sanctuary, now porters in another sense, attending the gates and the doors - in both instances keeping the charge of the sanctuary.
VII. Every one knew his charge. Some were entrusted with the plate, the ministering vessels, to bring them in and out by tale, Ch1 9:28. Others were appointed to prepare the fine flour, wine, oil, etc., Ch1 9:29. Others, that were priests, made up the holy anointing oil, Ch1 9:30. Others took care of the meat-offerings, Ch1 9:31. Others of the show-bread, Ch1 9:32. As in other great houses, so in God's house, the work is likely to be done well when every one knows the duty of his place and makes a business of it. God is the God of order: but that which is every body's work will be nobody's work.
VIII. The singers were employed in that work day and night, Ch1 9:33. They were the chief fathers of the Levites that made a business of it, not mean singing-men, that made a trade of it. They remained in the chambers of the temple, that they might closely and constantly attend it, and were therefore excused from all other services. It should seem, some companies were continually singing, at least at stated hours, both day and night. Thus was God continually praised, as it is fit he should be who is continually doing good. Thus devout people might, at any hour, have assistance in their devotion. Thus was the temple a figure of the heavenly one, where they rest not day nor night from praising God, Rev 4:8. Blessed are those that dwell in thy house; they will be still praising thee.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–34. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
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.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
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.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
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.”
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 9:15 meticulously lists Bakbakkar, Heresh, Galal, and Mattaniah, identifying them as Levites who returned to Jerusalem after the Babylonian exile. This verse is an integral part of a broader genealogical record detailing the post-exilic inhabitants of the restored city, particularly emphasizing the re-establishment of the community and the crucial roles of those responsible for temple service and worship. It powerfully underscores God's unwavering faithfulness in preserving a remnant and orchestrating their return and the reordering of His people for His divine purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 9:15, and indeed throughout much of 1 Chronicles 9, is Enumeration (or listing). This involves the systematic cataloging of names, lineages, and sometimes roles. This device serves not merely as a dry record but as a powerful affirmation of the re-establishment and divine ordering of the covenant community. It demonstrates the meticulous care taken in identifying and assigning individuals to their proper places, particularly in the sacred service of the Temple. Closely related is Genealogy, which traces the lineage of individuals, here seen in Mattaniah's connection to Asaph. Genealogies in ancient Israel were crucial for establishing identity, validating claims to land or office, and demonstrating continuity with past covenant promises. The Chronicler uses these lists to underscore the legitimacy of the post-exilic community and its direct link to the pre-exilic Israel, particularly its Davidic and Levitical heritage. The overall effect of these meticulous listings is one of Verification and Validation, assuring the reader that the returned community is indeed the true Israel, faithfully re-engaging with its divine calling and historical continuity.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:15, though a simple list of names, resonates with profound theological truths. It speaks to God's meticulous care for His people, even in their brokenness and restoration. The very act of recording these individuals' names underscores that no one is forgotten by God, and every person, regardless of their perceived prominence, plays a vital and intentional role in His grand redemptive narrative. This verse, part of a larger restoration account, testifies to God's unwavering commitment to His covenant, demonstrating His power to rebuild and reorder His people even after severe judgment and exile. It highlights the importance of re-establishing proper worship and community structure as central to spiritual renewal, emphasizing that God's plan involves not just abstract concepts but specific people fulfilling specific, divinely ordained roles. The Levites, including those named here, were essential for the functioning of the Temple, symbolizing the restoration of a structured, dedicated service to God as a core aspect of Israel's identity.
REFLECTION AND APPLICATION
This seemingly mundane verse, a mere list of names, offers profound insights for contemporary believers. It reminds us that God's work is often accomplished through the quiet faithfulness of individuals whose names may never be widely known or celebrated. Bakbakkar, Heresh, Galal, and Mattaniah were not kings or prophets, but essential cogs in the machinery of restoration, fulfilling their God-given roles in the re-establishment of temple worship. Their inclusion in Scripture affirms the immense value God places on every act of service, no matter how small or hidden it may seem. It challenges us to consider our own place within God's ongoing story, encouraging us to faithfully contribute to the building up of His kingdom, trusting that our contributions, however humble, are seen and valued by our meticulous God. Just as these Levites ensured the continuity of worship, we are called to faithful service in our own contexts, contributing to the spiritual health and growth of the body of Christ. This verse fosters a deep appreciation for the collective effort required in God's work and the dignity of every individual's contribution, reminding us that every part of God's household is indispensable.
Questions for Reflection
FAQ
Why does the Bible include such detailed lists of names, like those in 1 Chronicles 9:15?
Answer: The inclusion of detailed lists of names, particularly in books like 1 Chronicles, serves several crucial purposes. Historically, they were vital for establishing lineage, tribal identity, land claims, and, most importantly for the post-exilic community, validating claims to priestly and Levitical service in the Temple. Theologically, these lists underscore God's meticulous care for His people, demonstrating that His plans are carried out through specific individuals whom He knows and calls by name. They affirm the continuity of God's covenant promises across generations and highlight the importance of every individual's role, no matter how seemingly small, in the unfolding of His redemptive story. They also provide an authentic historical record, lending credibility to the narrative of restoration and the re-establishment of the community, ensuring that the post-exilic generation understood their place in God's ongoing plan.
What was the specific role of the Levites mentioned in this verse, especially Mattaniah's connection to Asaph?
Answer: The Levites, as a tribe set apart by God, had diverse and essential roles in Israel's worship and community life, particularly concerning the Tabernacle and later the Temple. Their duties included serving as gatekeepers, treasurers, scribes, judges, and, significantly, musicians and singers. The mention of Mattaniah's lineage to Asaph in 1 Chronicles 9:15 is highly significant. Asaph was one of the chief Levitical musicians appointed by King David, responsible for leading Temple praise and worship (1 Chronicles 6:39). Therefore, Mattaniah, as a descendant of Asaph, was almost certainly involved in the musical and praise ministries of the restored Temple in Jerusalem. This connection highlights the re-establishment of organized, joyful worship as a central element of the post-exilic community's spiritual life, ensuring that the ancient traditions of praise were continued and that the Temple service was conducted with the full array of divinely ordained functions.
CHRIST-CENTERED FULFILLMENT
The seemingly dry list of names in 1 Chronicles 9:15, detailing the Levites who returned to serve in the rebuilt Jerusalem, finds its ultimate fulfillment and profound significance in Jesus Christ. The meticulous re-establishment of temple service, with its priests and Levites, foreshadows the perfect and final worship inaugurated by Christ. While Bakbakkar, Heresh, Galal, and Mattaniah served in a physical temple with its temporary sacrifices and rituals, Jesus is the true Temple, the living embodiment of God's presence among His people, and the Great High Priest who offered the once-for-all sacrifice for sin (Hebrews 9:11-14). The Levites' role in facilitating access to God through ritual worship is superseded by Christ, who is our direct and perfect access to the Father. Furthermore, the Chronicler's emphasis on every individual's vital role in the restored community points forward to the New Covenant reality where all believers, through Christ, become living stones in a spiritual house, a holy priesthood offering spiritual sacrifices of praise and service. Just as God meticulously remembered and restored these Levites to their service, so too does Christ, the Good Shepherd, know each of His sheep by name (John 10:3) and perfectly integrates them into His body, the Church (1 Corinthians 12:12-27), where every member, no matter how humble, is indispensable to His ongoing redemptive work in the world, bringing glory to God.