TRV
Translation
King James Version
And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief;
Complete Jewish Bible
The gatekeepers: Shalum, 'Akuv, Talmon, Achiman and their kinsmen; Shalum was the chief.
Berean Standard Bible
These were the gatekeepers: Shallum, Akkub, Talmon, Ahiman, and their relatives.
American Standard Version
And the porters: Shallum, and Akkub, and Talmon, and Ahiman, and their brethren (Shallum was the chief),
World English Bible Messianic
The porters: Shallum, and Akkub, and Talmon, and Ahiman, and their brothers (Shallum was the chief),
Geneva Bible (1599)
And the porters were Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chiefe.
Young's Literal Translation
And the gatekeepers are Shallum, and Akkub, and Talmon, and Ahiman, and their brethren--Shallum is the head;
In the KJVVerse 10,633 of 31,102
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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 9:17 serves as a meticulous record within the post-exilic genealogies, specifically identifying key individuals—Shallum, Akkub, Talmon, and Ahiman—who served as porters or gatekeepers for the Jerusalem Temple. This verse not only names these foundational figures but also highlights Shallum's preeminent leadership role among them, underscoring the re-establishment of organized worship and the critical importance of every assigned duty in the restored community's spiritual life and the sanctity of God's house.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several literary devices in 1 Chronicles 9:17 to achieve his purpose. Primarily, Enumeration and Listing are evident, as the verse explicitly names the key individuals serving as porters, emphasizing the meticulous record-keeping characteristic of the book of Chronicles. This detailed Genealogical Register not only provides historical data but also serves to validate the lineage and roles of those involved in the restored Temple service, connecting the post-exilic community to their ancestral heritage. The Repetition of Shallum's name, first as one of the porters and then specifically as "the chief," draws particular attention to his leadership role, underscoring the importance of designated authority and hierarchical structure within the Temple administration. Furthermore, the selection of these specific names, followed by "and their brethren," functions as a subtle form of Synecdoche or Merism, where a few prominent individuals represent the larger body of porters, signifying the complete re-establishment of this vital Temple function and the comprehensive nature of the returnees' commitment to restoring God's house.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:17, though a seemingly simple list of names, carries profound theological weight, underscoring God's meticulous care for order, faithfulness, and the re-establishment of His worship among His people. It reveals that every role within the divine economy, no matter how seemingly humble, is significant and contributes to the sanctity and functionality of God's house. The Chronicler's emphasis on names and specific roles reflects a theology that values individual accountability and collective responsibility in serving the Lord. This verse testifies to the post-exilic community's commitment to rebuilding not just physical structures but also the spiritual infrastructure necessary for a vibrant covenant relationship with God, demonstrating that true restoration involves both physical and spiritual re-ordering and a deep respect for the sacredness of God's presence.
REFLECTION AND APPLICATION
The meticulous detail of 1 Chronicles 9:17, highlighting specific individuals in their roles as porters, offers enduring lessons for contemporary believers. It reminds us that God values order and structure in worship and service, and that every contribution, regardless of its perceived prominence, is vital to the flourishing of His kingdom. Just as the porters guarded the physical gates of the Temple, believers today are called to guard the spiritual gates of their hearts and communities, ensuring purity, truth, and welcoming access for those seeking God. This verse encourages faithfulness in our assigned duties, recognizing that our diligent service, whether visible or behind the scenes, contributes to the overall health and mission of the church. It challenges us to embrace our unique callings with dedication, knowing that God delights in our commitment to His purposes and the sanctity of His presence among us. Our faithfulness in seemingly small tasks reflects a greater devotion to the Lord and contributes to the overall order and effectiveness of His work in the world.
Questions for Reflection
FAQ
Who were the porters mentioned in 1 Chronicles 9:17, and what was their primary role?
Answer: The porters (Hebrew: שֹׁעֲרִים, shôwʻêr) were a specialized group of Levites responsible for guarding the gates of the Jerusalem Temple. Their primary role was to control access to the sacred precincts, ensuring that only authorized and ritually clean individuals entered. They maintained security, order, and the sanctity of God's house, preventing unauthorized entry and preserving the purity of worship. This verse specifically names Shallum, Akkub, Talmon, and Ahiman as prominent porters, with Shallum designated as their chief. Their re-establishment was crucial for the post-exilic community, as seen in other historical accounts like Ezra 2:42 and Nehemiah 7:1.
Why does the Chronicler list these specific names, and what is the significance of Shallum being "the chief"?
Answer: The Chronicler's meticulous listing of specific names like Shallum, Akkub, Talmon, and Ahiman underscores the historical accuracy and the personal investment of individuals in the re-establishment of Temple service after the Babylonian exile. It highlights the importance of individual accountability and the specific roles each person played in the restored community. Shallum being designated "the chief" (Hebrew: רֹאשׁ, rôʼsh) signifies his leadership and primary responsibility among the porters. This detail emphasizes the necessity of clear leadership and organized structure within the Temple's operations, reflecting God's desire for order in His worship, as also seen in principles like those found in 1 Corinthians 14:33. It shows that even in seemingly humble roles, leadership and organization were vital for effective service and the maintenance of holiness.
What spiritual lessons can modern believers draw from the role of the porters?
Answer: The role of the porters offers several spiritual lessons for believers today. Firstly, it teaches that every role in God's kingdom is significant, no matter how seemingly small or behind-the-scenes. Just as the porters were vital for the Temple's sanctity, every member of the body of Christ has a crucial part to play, contributing to the whole, as described in 1 Corinthians 12:27. Secondly, it emphasizes the importance of order and faithfulness in service. God is a God of order, and diligent, organized service honors Him. Finally, it highlights the call to "guard the gates" of our spiritual lives and communities, protecting against harmful influences and ensuring purity and truth, much like the porters guarded the Temple's entrances. This involves discerning what enters our minds and hearts, and what influences our churches, ensuring they align with God's holy standards, as encouraged in Philippians 4:8.
CHRIST-CENTERED FULFILLMENT
The meticulous detail concerning the porters in 1 Chronicles 9:17, guarding the gates of the earthly Temple, finds its ultimate and profound fulfillment in Jesus Christ. While the Old Testament porters regulated access to a physical sanctuary, Jesus declares, "I am the door; if anyone enters through Me, he will be saved" (John 10:9). He is the ultimate "Gate" through whom humanity gains access to God's presence, not through ritual purity or physical lineage, but through faith in His atoning work. Furthermore, just as Shallum was the "chief" porter, overseeing the order and security of the Temple, Christ is the undisputed Head of the Church (Ephesians 5:23), the one who establishes perfect order and ensures the security of His people against all spiritual adversaries (Matthew 16:18). He is the true Temple (John 2:19-21), and through His sacrifice, He has opened a new and living way into the holiest of holies (Hebrews 10:19-20), making all believers "priests" and "gatekeepers" in a spiritual sense, called to guard the truth and welcome others into His glorious presence. His work fulfills the very purpose of the porters, providing secure, holy, and open access to God for all who believe, ushering in an era where the dwelling place of God is with man (Revelation 21:3).