TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
All these chosen to be gatekeepers numbered 212. Their genealogies were recorded in their towns; they had been appointed to their positions by David and Sh'mu'el the seer.
Berean Standard Bible
The number of those chosen to be gatekeepers at the thresholds was 212. They were registered by genealogy in their villages. David and Samuel the seer had appointed them to their positions of trust.
American Standard Version
All these that were chosen to be porters in the thresholds were two hundred and twelve. These were reckoned by genealogy in their villages, whom David and Samuel the seer did ordain in their office of trust.
World English Bible Messianic
All these who were chosen to be porters in the thresholds were two hundred and twelve. These were reckoned by genealogy in their villages, whom David and Samuel the seer ordained in their office of trust.
Geneva Bible (1599)
All these were chosen for porters of the gates, two hundreth and twelue, which were nombred according to their genealogies by their townes. Dauid established these and Samuel the Seer in their perpetuall office.
Young's Literal Translation
All of those who are chosen for gatekeepers at the thresholds are two hundred and twelve; they are in their villages, by their genealogy; they whom David and Samuel the seer appointed in their office.
See also
In the KJVVerse 10,638 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
First Chronicles 9:22 meticulously details the selection and ordination of the Levitical porters, or gatekeepers, chosen for service in the Tabernacle and later the Temple. It specifies their precise number (212), emphasizes their genealogical reckoning as the basis for their appointment, and highlights the foundational authority of King David and Samuel the seer in establishing their crucial and enduring office within Israel's worship structure. This verse underscores the divine order and meticulous administration inherent in God's design for sacred service, assuring the post-exilic community of the continuity and legitimacy of their restored worship practices.
CONTEXT
Literary Context: This verse is strategically placed within 1 Chronicles 9, a pivotal chapter that serves as a bridge between the extensive genealogies of chapters 1-8 and the narrative account of Saul and David beginning in chapter 10. The Chronicler, writing to a post-exilic community, meticulously records the inhabitants of Jerusalem who returned from Babylon and were re-established in their roles, with a particular emphasis on the priests, Levites, and various temple servants. By detailing these specific appointments, the Chronicler aims to assure his audience of the continuity of divine mandates and the restoration of proper worship. Verse 22, by focusing specifically on the porters, reinforces the comprehensive re-establishment of all aspects of temple service, from the most prominent to the seemingly humble. It underscores that every role was vital to the proper functioning of God's house, and the preceding verses 1 Chronicles 9:17-21 provide a general description of the porters' duties, making verse 22 a summarizing statement about their foundational establishment.
Historical & Cultural Context: The period following the Babylonian exile (after 538 BC) was characterized by an urgent need to reconstruct Israel's religious and social fabric. Genealogy was not merely a matter of social status but a crucial determinant for validating claims to priestly and Levitical service, as extensively documented in books like Ezra and Nehemiah. Only those who could definitively prove their lineage were permitted to serve in sacred capacities. The role of "porters" or "gatekeepers" was far more significant than that of a simple doorkeeper in ancient Near Eastern societies. Temple gates served as critical points of control, security, and administration. Gatekeepers were responsible for maintaining order, regulating access to sacred spaces, guarding treasuries 1 Chronicles 26:20-28, and sometimes even managing offerings. The explicit mention of David and Samuel underscores the deep historical roots and divine sanction for this office, directly linking the post-exilic restoration to the foundational era of Israel's monarchy and prophetic leadership, thereby lending immense legitimacy to the re-established order.
Key Themes: This verse highlights several profound themes central to the Chronicler's overarching message. First, Divine Order and Administration is paramount; the meticulous counting and genealogical reckoning of the porters underscore God's desire for precision, structure, and accountability in His worship and among His people. Every role, from the high priests to the porters, was precisely defined and organized, reflecting a divinely ordained system of Levitical service. Second, Appointed Authority is strongly emphasized by the fact that "David and Samuel the seer did ordain" these porters. Samuel, as God's prophet, and David, as the king chosen by God, established foundational structures for Israel's spiritual life, lending divine legitimacy and permanence to the porters' office. Third, Faithfulness in Service, even in seemingly humble or behind-the-scenes roles, is implicitly valued. The porters' duties were vital for maintaining the sanctity, security, and smooth operation of the Tabernacle and Temple, ensuring the integrity of Israel's worship life. This continuity of service from ancient times through the exile and into the restoration demonstrates God's enduring faithfulness to His covenant people and their roles.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler's account in 1 Chronicles 9:22 employs several literary devices to convey its profound message. There is a strong use of Precision and Detail, particularly in the exact number "two hundred and twelve" and the repeated emphasis on "genealogy," which lends an air of historical accuracy and divine meticulousness to the record. This precision highlights God's orderly nature and His careful orchestration of sacred service. The inclusion of "David and Samuel the seer" serves as a powerful Appeal to Authority, grounding the post-exilic re-establishment of the porters' office in the revered figures of Israel's foundational history. This legitimizes and sanctifies their role, assuring the community that their restored practices are divinely sanctioned. This also highlights Continuity, demonstrating that the worship practices being restored in the Chronicler's day were not new inventions but a faithful continuation of divinely instituted traditions. Finally, the focus on a seemingly humble role like "porters" within such a detailed genealogical and administrative record implies a subtle but significant Emphasis on the Value of All Service within God's household, suggesting that even the gatekeepers played a crucial, divinely ordained part in the overall sacred order.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:22 profoundly illustrates God's meticulousness and His desire for order in worship and community life. The detailed accounting of the porters, their genealogical verification, and their ordination by foundational figures like David and Samuel reveal that no aspect of sacred service is insignificant in God's eyes. This verse speaks to the divine principle that every role, no matter how humble it may seem, is vital to the functioning of God's house and contributes to the overall glory of His kingdom. It emphasizes the importance of proper authority and divine appointment in establishing and maintaining spiritual order, ensuring that service is not based on human whim but on God's established design. It also highlights the theme of continuity and restoration, assuring the post-exilic community that their re-established worship was a faithful continuation of ancient, divinely sanctioned practices, thereby reinforcing their identity and purpose.
REFLECTION AND APPLICATION
This verse, seemingly a dry historical detail, offers profound spiritual lessons for believers today. It reminds us that God is a God of order, not chaos, and that He values every single person and every single role within His kingdom. Just as the porters were meticulously chosen and ordained for their specific, vital duties, so too are believers called and gifted for various ministries within the body of Christ. No task for the Lord is truly "small" or "insignificant" if it is done faithfully and contributes to the overall health and mission of the church. We are encouraged to embrace our unique callings with diligence and humility, recognizing that our service, whether visible or behind the scenes, is part of God's grand design for His people and His redemptive work in the world. This passage also underscores the importance of godly leadership in establishing and maintaining order, ensuring that ministries are founded on divine principles and not merely human preferences, fostering an environment where all members can serve effectively and purposefully, contributing to the greater good and glory of God.
Questions for Reflection
FAQ
Why was genealogy so important for the porters, and for temple service in general?
Answer: Genealogy was critically important for several reasons in ancient Israel, particularly for temple service. First, it ensured the purity and legitimacy of the sacred offices. Only specific Levitical families were divinely appointed to serve in the Tabernacle and Temple, and genealogical records proved their rightful lineage. This prevented unauthorized individuals from performing sacred duties, which could be seen as an affront to God's holiness and order. Second, it maintained continuity. By tracing lineage, the post-exilic community could demonstrate that their re-established worship practices were a direct continuation of the divinely ordained system from ancient times, linking them back to the original commands given through Moses and the organization established by David. This was crucial for establishing identity and authority in a period of restoration, as seen in books like Ezra 2 and Nehemiah 7.
What were the specific duties of the porters beyond simply opening and closing gates?
Answer: The porters' duties were far more extensive and crucial than mere doorkeeping. They were responsible for the security of the temple precincts, ensuring that only authorized individuals entered the various sacred areas. They maintained order among the worshippers, managed the flow of people and offerings, and guarded the temple treasuries, which held not only money but also sacred vessels and offerings 1 Chronicles 26:20-28. Some porters also had responsibilities related to the preparation of offerings and the care of the temple vessels, as indicated in 1 Chronicles 9:29-30. Their role was administrative, security-related, and deeply intertwined with the sacredness and proper functioning of Israel's worship life, ensuring reverence and order.
Why are David and Samuel mentioned together as ordaining the porters?
Answer: The joint mention of David and Samuel is highly significant because it combines the two primary sources of authority in ancient Israel: the monarchy (David) and the prophetic office (Samuel). Samuel, as "the seer" 1 Samuel 9:9, represented God's direct revelation and prophetic guidance, speaking God's will to the people and the king. David, as the divinely chosen king, represented the implementation and organization of God's will within the nation, establishing the structures for worship. Their combined authority meant that the establishment of the porters' office was not merely a human administrative decision but a divinely sanctioned and foundational act. This underscores the enduring legitimacy and importance of the porters' role, rooted in the earliest and most authoritative figures of Israel's organized worship, providing a divine imprimatur for the office.
CHRIST-CENTERED FULFILLMENT
The meticulous organization of the porters and their vital role in safeguarding access to God's presence in the Old Testament Tabernacle and Temple finds its ultimate fulfillment and transformation in Jesus Christ. The porters stood at the gates, controlling who entered and ensuring the sanctity of the holy place, a system that highlighted humanity's separation from a holy God. In the New Covenant, Jesus declares, "I am the door; if anyone enters through Me, he will be saved" John 10:9. He is the ultimate "gate" or "way" to God, providing direct and unhindered access to the Father, a privilege once restricted and guarded by human porters and elaborate rituals. The elaborate system of temple service, including the porters' duties, pointed forward to Christ, who, through His perfect life, atoning death, and resurrection, tore the veil separating humanity from God Matthew 27:51 and became our High Priest and the very means of our approach to God Hebrews 4:14-16. Furthermore, just as David and Samuel ordained specific roles for temple service, Christ, as the head of the church, establishes and gifts believers for various ministries within His body Ephesians 4:11-12, transforming us into a "royal priesthood" 1 Peter 2:9 who now have direct access to God and are called to serve Him in every aspect of our lives, no longer needing human gatekeepers to mediate our access to the divine presence.