TRV
Translation
King James Version
And Phinehas the son of Eleazar was the ruler over them in time past, and the LORD was with him.
Complete Jewish Bible
Pinchas the son of El'azar had been ruler over them long before; ADONAI had been with him.
Berean Standard Bible
In earlier times Phinehas son of Eleazar had been in charge of the gatekeepers, and the LORD was with him.
American Standard Version
And Phinehas the son of Eleazar was ruler over them in time past, and Jehovah was with him.
World English Bible Messianic
Phinehas the son of Eleazar was ruler over them in time past, and the LORD was with him.
Geneva Bible (1599)
And Phinehas ye sonne of Eleazar was their guide, and the Lord was with him.
Young's Literal Translation
and Phinehas son of Eleazar hath been leader over them formerly; Jehovah is with him.
In the KJVVerse 10,636 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 9:20 is a concise yet profoundly significant verse within the Chronicler's detailed post-exilic genealogies, specifically highlighting the historical figure of Phinehas, son of Eleazar. It serves as a powerful theological anchor, asserting that Phinehas's past leadership and authority were not merely human appointments but were fundamentally undergirded by the active, empowering presence and approval of the LORD, thereby legitimizing the lineage and roles of those serving in the re-established temple and providing a foundational precedent for divine favor.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several literary devices in 1 Chronicles 9:20 to achieve his theological and pastoral aims. The primary device is Allusion, specifically to the narrative of Phinehas in Numbers 25. By simply naming Phinehas, the Chronicler evokes the entire story of his zealous act, the averting of God's wrath, and the subsequent covenant of an everlasting priesthood. This brief mention serves as a powerful shorthand for divine approval, righteous zeal, and the legitimacy of the Aaronic lineage, immediately connecting the post-exilic community to a glorious and divinely sanctioned past. Furthermore, the verse uses Emphasis through its concluding declaration, "the LORD was with him." This phrase, strategically placed at the end, acts as the theological punchline, highlighting the divine backing as the most crucial aspect of Phinehas's leadership. It elevates the historical reference into a profound theological principle that divine presence is the source of all true authority and effectiveness. The verse also functions as a Historical Reference and Validation, drawing on past figures to authenticate and encourage the present post-exilic community's re-established temple service, assuring them that their efforts are part of a divinely ordained continuum.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound declaration that "the LORD was with him" for Phinehas in 1 Chronicles 9:20 resonates deeply throughout the biblical narrative, establishing a foundational theological principle: true authority, effectiveness, and success in God's service are derived not from human strength or position, but from the active, empowering presence of God Himself. This verse assures the post-exilic community, and by extension believers today, that God remains faithful to those who serve Him with zeal and integrity. It underscores the consistency of God's character and His unwavering commitment to His covenant people, providing a historical precedent for divine favor that extends to all who walk in His ways. The Chronicler uses Phinehas as an exemplar of a leader whose legitimacy and power stemmed directly from God's abiding presence, thereby encouraging the contemporary community to seek and rely on that same divine presence in their own endeavors to rebuild and worship. This principle transcends time, affirming that God's active partnership is the indispensable element for any work undertaken in His name.
REFLECTION AND APPLICATION
1 Chronicles 9:20, though a brief historical note, carries immense spiritual weight for contemporary believers. The declaration that "the LORD was with him" for Phinehas serves as a timeless reminder that our effectiveness, whether in ministry, professional life, or personal relationships, is ultimately dependent not on our own abilities, qualifications, or human endorsements, but on the active, empowering presence of God. This verse calls us to cultivate a life that consistently seeks God's presence, prioritizes His will, and trusts in His enablement. It challenges us to examine our motivations for service and leadership: are we relying on our own strength, or are we truly leaning into the divine favor that brings lasting impact? Phinehas's example, rooted in zeal for God's holiness, encourages us to pursue integrity and faithfulness, knowing that God's "being with us" is the true measure of our success and the source of our fruitfulness. It offers profound encouragement, assuring us that the same God who empowered Phinehas in "time past" is ready and willing to be with us today, guiding, strengthening, and validating our efforts for His glory, enabling us to fulfill His purposes in our generation.
Questions for Reflection
FAQ
Why is Phinehas mentioned here, seemingly out of place in a list of post-exilic gatekeepers?
Answer: Phinehas is mentioned in 1 Chronicles 9:20 not as a contemporary gatekeeper, but as a historical reference point. The Chronicler's purpose is to establish continuity and legitimacy for the post-exilic community and their re-established temple service. By recalling Phinehas, a figure from Israel's past renowned for his zealous act and the covenant of an everlasting priesthood (as detailed in Numbers 25), the text connects the present-day temple personnel—including the gatekeepers—to a divinely approved and ancient lineage. It serves to validate their roles and assure the community that their worship and administration are part of a sacred tradition blessed by God, emphasizing that the same divine presence that empowered their ancestors is still at work among them, providing a crucial link between past faithfulness and present hope.
What does "the LORD was with him" truly signify in biblical context?
Answer: The phrase "the LORD was with him" (Hebrew: יְהוָה הָיָה עִמּוֹ, YHWH hayah ‘immo) is a powerful and recurring idiom in the Old Testament that signifies more than mere physical proximity. It denotes active divine favor, support, protection, and empowerment. When the Bible declares that the Lord was "with" someone, it implies that God was actively involved in their life, granting them success, wisdom, and authority in their endeavors. It indicates divine approval of their actions and a special covenantal relationship where God's presence enables them to fulfill His purposes. Examples include Joseph in Genesis 39:2, Joshua in Joshua 1:5, and David in 1 Samuel 18:12. For Phinehas, it underscores that his leadership and effectiveness were divinely sanctioned and empowered, making him a model of God-anointed service.
CHRIST-CENTERED FULFILLMENT
The declaration that "the LORD was with him" in 1 Chronicles 9:20 finds its ultimate and most profound fulfillment in Jesus Christ. While Phinehas was a recipient of divine presence and favor, Jesus is the very embodiment of "God with us"—Immanuel (Matthew 1:23). He is the one in whom the fullness of God dwells bodily (Colossians 2:9). Unlike Phinehas, whose authority and zeal were derived from God's presence with him, Jesus possesses inherent divine authority as the Son of God, declaring, "All authority in heaven and on earth has been given to me" (Matthew 28:18). His life and ministry were a perfect demonstration of the Father's active presence and approval (John 5:19). Furthermore, through Christ, the promise of God's abiding presence is extended to all believers. By the indwelling of the Holy Spirit, the Spirit of Christ, we too experience God's active presence and empowerment in our lives and service (John 14:16-17). Just as Phinehas's effectiveness stemmed from God's being with him, our ability to live a godly life and serve effectively flows from Christ's empowering presence within us, enabling us to "do all things through Christ who strengthens me" (Philippians 4:13), thereby fulfilling the ancient promise of divine partnership in a new and greater covenant.