|* I Chronicles 9
This Chapter pretty much sums up all the Genealogies of our forefathers, i.e., the People of the House of Israel. I must warn you though brethren as, this is after the return from the Babylonian Captivity, and as such, we know who had taken over the scribeship of Father’s Word—the kenites and the nethinims — think of “the scribes” of Jesus’ day—worry not as, as they identified and outted themselves in II Chronicles 2:55, so also will they do so here in verse v9:2.
Their listing themselves among the genealogies up to and including this Chapter, is just their attempt to establish themselves as having a God given right to be listed as part of the Nation, and in order to control the records and practices within the Temple which would be rebuilt after the captivity. Father knows they are mixed in with His People, and He is allowing them to stay there in order to see who of His Children will also be able to identify and recognize them as being here. Again, remember, they stayed mixed-in up to the time Jesus walked in the flesh, and IF you think\believe they disappeared, or removed themselves after they crucified Jesus, you would be mistaken as, they still pretty much control the kurches even to this day. IF that shocks you, you’re pretty much “asleep at the wheel;” and, it’s time to WAKE UP.
With that introduction being said, let’s go to Father and ask Him for His Blessings on our Study of His Word: “Father, we come to you right now to thank you for inviting us to Your table in order that we might be able to partake of and receive Your Spiritual Meat, and Father, as we prepare to dine on the sustenance which sustains our inner man, we ask that You Oh LORD open our ears and eyes, that we might be able to hear and see your Truths, open our hearts and minds and prepare us in order that we may receive Your Truth. We Pray for Your Understanding of Your Word, we seek Your Knowledge in Your Word, and most importantly Father, we Pray for and desire Your Wisdom from Your Word, in Jesus’ Precious name we Pray, thank You Father, Amen.”
I Chronicles 1:1-9:1 UP TO
9:1 In sum.
I Chronicles 9:1 So all Israel ( he will rule as YAH; or, the prince that prevails with YAH) (Yis-raw-ale’) (secondary map) were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah (celebrated; and praised; celebrated ) (Yeh-hoo-daw’), who were carried away to Babylon ( confusion) (baw-bel’) for their transgression. —> Yes they were all reckoned and accounted for, we read of—and I chronicled and gave a detailed description of—most of them in the first 8 Chapters of this Book of the Chronicles.
Transgression=Let’s check out this word in our Strong’s Concordance brethren, for, when we do, we’ll find just exactly why Father was so angry with our forefathers that He allowed them to be “carried away.’ We find that it is Strong’s Hebrew word number: H4604, - מַעַל, - ma‛al, pronounced - mah’-al, and means: From H4608; treachery, that is,sin: falsehood, grievvously, sore, transgression, tresspass, X-very. Total KJV occurrences: 28. Dr. Bullinger notes in his Companion Notes to this verse that the word also means “defection.” So, Father was so angry with our forefathers because, they had defected from Him, therefore, since they wanted to defect, He allowed them to be carried away.
Israel=The kingdom of Israel consists and comprises of both a People, and a territory. The People were and are our Father, our Creator ELOHIM’s Chosen People. Chosen only in the sense that they were the lineage through which He Himself will\would be born in the flesh as His Only Begotten Son: Jesus Christ. That lineage began with Adam, then his son Seth, down to Noah, then his son Shem, down to Abram, then his son Isaac, and the his son Jacob whom Father renamed Israel, on to his two sons Levi—actually, Levi’s son Amram amd his son Aaron and his descendants—and Judah—and his son Pharez, then his son Hezron, then his son Aram, then his Amminadab, then his son Nashon, then his son Salmon, then his son Boaz, then his son Obed, then his son Jesse, then his son David. Both lineages culminated and terminated at Mary—cousin to Elisabeth, wife of Zacharias, whom the Holy Spirit overshadowed while she was yet a virgin, and after Michael the arch angel had told would come to pass. When Father had changed Jacob’s name to Israel and then he had his twelve sons—Reuben, Simeon, Levi, Judah, Dan, Napthali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin—who went into captivity to Egypt for those 200 plus years, when Father led them out by the hand of Moses, they became known collectively as, the House of Israel. As for the territory, see the links of the 2 maps in the verse to understand the land mass which comprised the territory of Israel. † As to the etymology of the name Israel, the meaning of the name Israel is not clear; but, yet, it’s huge. The meaning of Israel is not singular and distinct; but, consists of many nuances and facets and bulges with theological significance. Judging from Genesis 32:28, the form ישראל (Israel) appears to be a compilation of two elements. The first one is the noun אל, El, the abbreviated form of אלהים, Elohim, denoting the genus God: The second part of our name appears to be related to the verb שרה I (sara I): However, even though Genesis 32:28 uses the enigmatic verb שרה — which is assumed to mean to struggle but which might something else entirely — it’s by no means certain that this verb is etymologically linked to our name Israel. When we say, “we named him Bob because that seemed like a good idea,” we certainly don’t mean to say that the name Bob means “good idea.” The first part of the name Israel looks a lot like the verb שרה that explains this name; but, this apparent link is possibly a mere case of word-play. In fact, the name Israel may have more to do with the verb ישר (yashar), meaning to be upright. Note that the difference between the letter שׂ (sin) as found in the name ישׂראל (Israel) and the letter שׁ (shin) as found in the verb ישׁר (yashar) didn’t exist in Biblical times and as it was invented more than a thousand years after the Bible was written: For a meaning of the name Israel, New Open Bible Study Edition (NOBSE) Study Bible Name List, Brown Driver Briggs (BDB) Theological Dictionary and Alfred Jones (Dictionary of Old Testament Proper Names) unanimously go with the verb שרה of which the meaning is unsure. Undeterred, NOBSE reads God Strives, and BDB proposes El Persisteth or El Persevereth. Alfred Jones figures that the mysterious verb שרה might very well mean “to be princely,” and assumes that the name Israel consists of a future form of this verb, which hence would mean to become princely. And so Jones interprets the name Israel with He Will Be Prince With God. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3478, - ישׂראל, - Yiśrâ'êl, pronounced - Yis-raw-ale’, and means: From H8280 and H410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity: - Israel. Total KJV occurrences: 2,576.. † Now from the Smith’s Bible Dictionary: The description of Israel in the Smith’s Bible Dictionary is extensive and too long to post here; so, I’ll instead just post the link to it: Israel.
Judah=The kingdom of Judah came about because of king Solomon not being able to honor and serve Father, and Father alone. After Father had appeared to him in that dream and asked him, “Ask what I shall give thee.” and he told Father that all he desired was the wisdom to be able to properly lead His—Father’s—People, Father gave him that wisdom; and, so very much more. However, as his life progressed, Solomon began to accumulate wives; and, in doing so, he brought into the kingdom, all their foreign, false gods. This angered Father, and Father appeared to him again and told him that He would rip the Nation into two separate and distinct Nations which would become known as “House of Israel,” — consisting of ten tribes and making up the Northern Portion of the Territory known as Israel; and, “House of Judah,” — consisting of 2 tribes which occupied the southern portion of the territory of Israel, of which Jerusalem was it’s Capital City. The Nation existed from 880-477B.C., a total of 403 years, and had 19 kings and 1 usurper queen rule over her. Those who repatriated after the 70 year captivity to the Babylonians, moved into the providence known as Judea in Hebrew, and\or Judaea in Greek. † The etymology of the name Judea comes from the Hebrew name Judah, which in turn comes from the verb ידה (yada) , meaning to praise: The Greek name Judea is also part of a cluster of words that have to do with the name Jew. See our article on that name for the details. The name Judea should be understood to mean Place Of The Jews, which in turn means Place Of Those Who Praise. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3063, - יהוּדה, - yehûdâh, pronounced - yeh-hoo-daw’, and means: From H3034; celebrated, Jehudah (or Judah) , the name of five Israelites; also of the tribe descended from the first, and of its territory: - Judah., † Now from the Smith’s Bible Dictionary, where we read: “When the disruption of Solomon’s kingdom took place at Shechem, only the tribe of Judah followed David, but almost immediately afterward the larger part of Benjamin joined Judah. A part, if not all, of the territory of Simeon I Samuel 27:6; I Kings 19:3, compare with Joshua 19:1 and of Dan II Chronicles 11:10, compare with Joshua 19:41,42. Was recognized as belonging to Judah; and in the reigns of Abijah and Asa the southern kingdom was enlarged by some additions taken out of the territory of Ephraim II Chronicles 13:19; 15:8; 17:2. It is estimated that the territory of Judah contained about 3450 square miles. Advantages. — The kingdom of Judah possessed many advantages which secured for it a longer continuance than that of Israel. A frontier less exposed to powerful enemies, a soil less fertile, a population hardier and more united, a fixed and venerated centre of administration and religion, a hereditary aristocracy in the sacerdotal caste, an army always subordinate, a succession of kings which no revolution interrupted; so that Judah survived her more populous and more powerful sister kingdom by 135 years. History. — The first three kings of Judah seem to have cherished the hope of re-establishing their authority over the ten tribes; for sixty years there was war between them and the kings of Israel. The victory achieved by the daring Abijah brought to Judah a temporary accession of territory. Asa appears to have enlarged it still further. Hanani’s remonstrance II Chronicles 16:7, prepares us for the reversal by Jehoshaphat of the policy which Asa pursued toward Israel and Damascus. A close alliance sprang up with strange rapidity between Judah and Israel. Jehoshaphat, active and prosperous, commanded the respect of his neighbors; but under Amaziah Jerusalem was entered and plundered by the Israelites. Under Uzziah and Jotham, Judah long enjoyed prosperity, till Ahaz became the tributary and vassal of Tiglath-pileser. Already in the fatal grasp of Assyria, Judah was yet spared for a checkered existence of almost another century and a half after the termination of the kingdom of Israel. The consummation of the ruin came upon its people in the destruction of the temple by the hand of Nebuzaradan. There were 19 kings, all from the family of David.”.
Babylon=The etymology of the name Babylon: The Sumerian name of the city we know as Babel or Babylon was Bab-ilim, and that means Gate Of The Deity. But the Bible demands that our city was named Babel because YHVH did something to the common tongue. That something is conveyed by the somewhat similar Hebrew verb בלל (balal): “On account of this its name is called בבל — Babel — because YHVH balalled the speech of all the earth there” (Genesis 11:9): Although the verb balal indicates a mixing, it does not suggest chaos. For a meaning of the name Babel, both Jones’ Dictionary of Old Testament Proper Names and New Open Bible Study Edition (NOBSE) Study Bible Name List read Confusion, but if this name was derived of the verb balal it much rather means Anointment or Consecration. Also note that the text of Genesis 11:9 does not at all suggest that the name בבל (Babel) was derived from the verb בלל (balal). All it says is that the place was called Gate Of The Deity because YHVH anointed the languages there. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H894, - בּבל, - bâbel, pronounced - baw-bel’, and means: From H1101; confusion; Babel (that is, Babylon) , including Babylonia and the Babylonian empire: - Babel, Babylon.. † Now from the Smith’s Bible Dictionary, where we read: “Is properly the capital city of the country which is called in Genesis Shinar, and in the later books Chaldea, or the land of the Chaldeans. The first rise of the Chaldean power was in the region close upon the Persian Gulf; thence the nation spread northward up the course of the rivers, and the seat of government moved in the same direction, being finally fixed at Babylon, perhaps not earlier than B.C. , 1700. (I). Topography of Babylon—Ancient description of the city. — All the ancient writers appear to agree in the fact of a district of vast size, more or less inhabited having been enclosed within lofty walls and included under the name of Babylon. With respect to the exact extent of the circuit they differ. The estimate of Herodotus and of Pliny Isaiah 480stades (60 Roman miles, 53 of our miles) of Strabo 385, of Q. Curtius 368, of Clitarchus 365 and of Ctesias 360 stades (40 miles). (George Smith, in his “Assyrian Discoveries,” differs entirely from all these estimates, making the circuit of the city but eight miles.) Perhaps Herodotus spoke of the outer wall, which could be traced in his time. Taking the lowest estimate of the extent of the circuit, we shall have for the space within the rampart an area of above 100 square miles —nearly five times the size of London! It is evident that this vast space cannot have been entirely covered with houses. The city was situated on both sides of the river Euphrates, and the two parts were connected together by a stone bridge five stades (above 1000 yards) long and 30 feet broad. At either extremity of the bridge was a royal palace, that in the eastern city being the more magnificent of the two. The two palaces were joined not only by the bridge, but by a tunnel under the river. The houses, which were frequently three or four stories high, were laid out in straight streets crossing each other at right angles. (II). Present state of the ruins. — A portion of the ruins is occupied by the modern town of Hillah . About five miles above Hillah, on the opposite or left bank of the Euphrates occurs a series of artificial mounds of enormous size. They consist chiefly of three great masses of building, — the high pile of unbaked brickwork which is known to the Arabs as Babel, 600 feet square and 140 feet high; the building denominated the Kasr or palace, nearly 2000 feet square and 70 feet high, and a lofty mound upon which stands the modern tomb of Amram-ibn-'Alb. Scattered over the country on both sides of the Euphrates are a number of remarkable mounds, usually standing single, which are plainly of the same date with the great mass of ruins upon the river bank. Of these by far the most striking is the vast ruin called the Birs-Nimrud, which many regard as the tower of Babel, situated about six miles to the southwest of Hillah. [BABEL, TOWER OF] (III). Identification of sites. — The great mound of Babel is probably the ancient temple of Beaus. The mound of the Kasr marks the site of the great palace of Nebuchadnezzar. The mound of Amram is thought to represent the “hanging gardens” of Nebuchadnezzar; but most probably it represents the ancient palace, coeval with Babylon itself, of which Nebuchadnezzar speaks in his inscriptions as adjoining his own more magnificent residence. (IV). History of Babylon. — Scripture represents the “beginning of the kingdom” as belonging to the time of Nimrod Genesis 10:6-10. The early annals of Babylon are filled by Berosus, the native historian, with three dynasties: one of 49 Chaldean kings, who reigned 458 years; another of 9 Arab kings, who reigned 245 years; and a third of 49 Assyrian monarchs, who held dominion for 526 years. The line of Babylonian kings becomes exactly known to us from B.C. 747. The “Canon of Ptolemy” gives us the succession of Babylonian monarchs from B.C. 747 to B.C. 331, when the last Persian king was dethroned by Alexander. On the fall of Nineveh, B.C. 625, Babylon became not only an independent kingdom, but an empire. The city was taken by surprise B.C. 539, as Jeremiah had prophesied Jeremiah 51:31, by Cyrus, under Darius, Daniel 5, as intimated 170 years earlier by Isaiah Isaiah 21:1-9, and, as Jeremiah had also foreshown Jeremiah 51:39, during a festival. With the conquest of Cyrus commenced the decay of Babylon, which has since been a quarry from which all the tribes in the vicinity have derived the bricks with which they have built their cities. The “great city” has thus emphatically “become heaps” Jeremiah 51:37. Ba'bel, Tower of. The “tower of Babel” is only mentioned once in Scripture Genesis 11:4,5, and then as incomplete. It was built of bricks, and the “slime” used for mortar was probably bitumen. Such authorities as we possess represent the building as destroyed soon after its erection. When the Jews, however, were carried captive into Babylonia, they thought they recognized it in the famous temple of Beaus, the modern Birs Nimrod. But the Birs-Nimrrud though it cannot be the tower of Babel itself; may well be taken to show the probable shape and character of the edifice. This building appears to have been a sort of oblique pyramid built in seven receding stages, each successive one being nearer to the southwestern end which constituted the back of the building. The first, second and third stories were each 26 feet high the remaining four being 15 feet high. On the seventh stage there was probably placed the ark or tabernacle, which seems to have been again 15 feet high, and must have nearly, if not entirely, covered the top of the seventh story The entire original height, allowing three feet for the platform, would thus have been 156 feet, or, without the plat-form, 163 feet.”.
9:2-44 AFTER THE RETURN
9:2 In the cities.
I Chronicles 9:2 Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims. —> The Books of Ezra and Nehemiah provide a superb detailing of who came out, and who did the rebuilding of the Capital City of Jerusalem. It was these priests and nethinims who first “dwelt in their possessions.” Sadly, as we read in Ezra 8:15, when Ezra viewed who he had with him and he began taking a roll-call, he found that he didn’t have any Levites or Priests; so, he sent a nethinim back to Babylon to get someLevites and Priests. Oh, that nethinim did as instructed, he got some Levites and Priests, 20 of them to be exact; he=owever, he also brought back with him, 200 more nethinims.
There were roughly 400 years between the time they rebuilt\reoccupied Jerusalem and the time of Jesus’ birth, do you honestly believe that the Levites and Priests didn’t become lazy again and allow the nethinim to take over? Jesus Himself told us and showed us they had and we today can read about it in Matthew 23: Matthew 23:1 Then spake Jesus to the multitude, and to his disciples, —> Here, Jesus is speaking with, and teaching any and all who are within earshot; however, not everybody will grasp what He is about to teach, only those who have the ears to hear and the eyes to see will fully comprehend. Matthew 23:2 Saying, “The scribes and the Pharisees sit in Moses’ seat: —> The only people who Father said were allowed to be the Priests and High Priest of Israel were the Levites and Aaronites. These scribes and pharisees are not either. Scribes=Father Himself identified and called out this sect of people in I Chronicles 2:55, which reads: I Chronicles 2:55 And the families of the scribes which dwelt at Jabez (to grieve; sorrowful; or, sorrow) (yah-bates’) (Bethlehem) (Jabez=First from the Strong’s Concordance, we find that it is Hebrew word number: H3258, - יעבּץ, - ya‛bêts, pronounced - yah-bates’, and means: From an unused root probably meaning to grieve, sorrowful, Jabets, the name of an Israelite, and also of a place in Palestine: - Jabez., and now from the Smith’s Bible Dictionary, where we read: “Apparently a place at which the families of the scribes resided who belonged to the families of the Kenites I Chronicles 2:55..”); the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab. —> As I said, Father knew that they were not of the Tribe of Levi, descendants of Aaron, and for that matter, they were not Israelites. I did a very extensive Topical Study on the Scribes, and you can read it at the following link: The scribes. Pharisees=First from the Strong’s Concordance, where we find that it is Greek word number: G5330, - Φαρισαῖος, - Pharisaios, pronounced - far-is-ah’-yos, and means: Of Hebrew origin (compare [H6567]); a separatist, that is, exclusively religious; a Pharisaean, that is; Jewish sectary: - Pharisee., and now from the Smith’s Bible Dictionary, where we read: “A religious party or school among the Jews (my note here, these “Jews” Dr. Smith mentions here, are those of Revelation 2:9 and Revelation 3:9 who, Jesus tells us, “...and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.” they only claim to be Jewish, when in fact they are the kenite nethinim) at the time of Christ, so called from perishin, the Aramaic form of the Hebrew word perushim, “separated.” The chief sects among the Jews were the Pharisees, the Sadducees and the Essenes, who may be described respectively as the Formalists, the Freethinkers and the Puritans. A knowledge of the opinions and practices of the Pharisees at the time of Christ is of great importance for entering deeply into the genius of the Christian religion. A cursory perusal of the Gospels is sufficient to show that Christ’s teaching was in some respects thoroughly antagonistic to theirs. He denounced them in the bitterest language; see Matthew 15:7,8; 23:5,13,14,15,23; Mark 7:6; Luke 11:42-44 and compare with Mark 7:1-5; 11:29; 12:19,20; Luke 6:28,37-42. To understand the Pharisees is by contrast an aid toward understanding the spirit of uncorrupted Christianity. (1) The fundamental principle all of the of the Pharisees, common to them with all orthodox modern Jews, is that by the side of the written law regarded as a summary of the principles and general laws of the Hebrew people there was on oral law to complete and to explain the written law, given to Moses on Mount Sinai and transmitted by him by word of mouth. The first portion of the Talmud, called the Mishna or “second law,” contains this oral law. It is a digest of the Jewish traditions and a compendium of the whole ritual law, and it came at length to be esteemed far above the sacred text. (2) While it was the aim of Jesus to call men to the law of God itself as the supreme guide of life, the Pharisees, upon the Pretense of maintaining it intact, multiplied minute precepts and distinctions to such an extent that the whole life of the Israelite was hemmed in and burdened on every side by instructions so numerous and trifling that the law was almost if not wholly lost sight of. These “traditions” as they were called, had long been gradually accumulating. Of the trifling character of these regulations innumerable instances are to be found in the Mishna. Such were their washings before they could eat bread, and the special minuteness with which the forms of this washing were prescribed; their bathing when they returned from the market; their washing of cups, pots, brazen vessels, etc.; their fastings twice in the week Luke 18:12, were their tithing Matthew 23:23; and such, finally, were those minute and vexatious extensions of the law of the Sabbath, which must have converted God’s gracious ordinance of the Sabbath’s rest into a burden and a pain Matthew 12:1-13; Mark 3:1-6; Luke 18:10-17. (3) It was a leading aim of the Redeemer to teach men that true piety consisted not in forms, but in substance, not in outward observances, but in an inward spirit. The whole system of Pharisaic piety led to exactly opposite conclusions. The lowliness of piety was, according to the teaching of Jesus, an inseparable concomitant of its reality; but the Pharisees sought mainly to attract the attention and to excite the admiration of men Matthew 6:2,6,16; 23:5,6; Luke 14:7. Indeed the whole spirit of their religion was summed up not in confession of sin and in humility, but in a proud self-righteousness at variance with any true conception of man’s relation to either God or his fellow creatures. (4) With all their pretenses to piety they were in reality avaricious, sensual and dissolute Matthew 23:25; John 13:7. They looked with contempt upon every nation but their own Luke 10:29. Finally, instead of endeavoring to fulfill the great end of the dispensation whose truths they professed to teach, and thus bringing men to the Hope of Israel, they devoted their energies to making converts to their own narrow views, who with all the zeal of proselytes were more exclusive and more bitterly opposed to the truth than they were themselves Matthew 22:15. (5) The Pharisees at an early day secured the popular favor and thereby acquired considerable political influence. This influence was greatly increased by the extension of the Pharisees over the whole land and the majority which they obtained in the Sanhedrin. Their number reached more than six thousand under the Herods. Many of them must have suffered death for political agitation. In the time of Christ they were divided doctrinally into several schools, among which those of Hillel and Shammai were most noted. —McClintock and Strong. (6 One of the fundamental doctrines of the Pharisees was a belief in a future state. They appear to have believed in a resurrection of the dead, very much in the same sense: as the early Christians. They also believed in “a divine Providence acting side by side with the free will of man.” —Schaff. (7) It is proper to add that it would be a great mistake to suppose that the Pharisees were wealthy and luxurious much more that they had degenerated into the vices which were imputed to some of the Roman popes and cardinals during the two hundred years preceding the Reformation. Josephus compared the Pharisees to the sect of the Stoics. He says that they lived frugally, in no respect giving in to luxury. We are not to suppose that there were not many individuals among them who were upright and pure, for there were such men as Nicodemus, Gamaliel, Joseph of Arimathea and Paul.”, and now from Dr. Bullinger in his Companion Bible Appendices 120: “The word PHARISEE is the Hebrew for one who was separated by special beliefs and practices, which were very strict as to tithing and eating, &c. (see Matt. 23:23; Luke 18:12). It was for this reason that the Lord was upbraided by the Pharisees (Matt. 9:9-11; 11:19; Mark 2:16; Luke 5:30; 7:34). Doctrinally, they held that the oral law was necessary to complete and explain the written law; hence, the strong denunciations of the Lord. Moreover, they held the natural immortality of man; and, JOSEPHUS says the transmigration of souls. — Neither of these sects (the pharisees, the sadducees, or the scribes for that matter) had any existence, as such, till the return from Babylon..” Moses’ seat=This is just a figure of speech as; Moses didn’t have an actual seat; however, he was the Law giver, and as such, he figuratively sat in the seat of judgment and presided over the problems our forefathers encountered until his death. But, what Jesus is saying, is, that, these kenite nethinim scribes and pharisees are exalting themselves to the status of Moses. Jesus is also saying that these supposed law givers have taken over the scribing of Father’s Laws, and in doing so; they are purposely changing His Laws, in order to try to make them of no effect. Rechab=You can read all about Rechab’s descendants in Jeremiah 35.
9:3-34 In Jerusalem.
9:3-34 IN JERUSALEM.
I Chronicles 9:3 And in Jerusalem (founded peaceful; or, the habitation of peace) (Yer-oo-shaw-lah’-im) dwelt of the children of Judah, and of the children of Benjamin (son of (the) right hand; or, son of the right hand, fortunate (bin-yaw-mene’), and of the children of Ephraim (double fruit; and double fruitfulness) (ef-rah’-yim), and Manasseh (causing to forget; or, forgetting) (men-ash-sheh’); —>
Ephraim and Manasseh=So that now, there were other People besides Judah and Benjamin who were living in Judea and identified as “Jews.”
Jerusalem=Jerusalem, like several other of the cities of our forefathers, is rich in history. As I stated in verse v3:4 above, when our forefathers moved into the Promised Land, Jerusalem—Jebus as it was known as at the time; though, we can also go back as far as the Book of Joshua; Joshua 10:1, and the Book of Judges; Judges 1:8 and read that it had already been called Jerusalem—was in the hands of the Canaanites, and more specifically, the Jebusites. It stayed that way for hundreds of years before David, as king, mustered the troops to fight against the Jebusites and capture Father’s most favorite place in all His Created Universe. We find in the entomology of the name that, without a doubt, the second and dominant part of the name reminded—then and now—of the word שלום (shalom), meaning: peace. The root of this word, שלם (shalem), denotes completeness, wholeness and soundness: In this sense, the name Jerusalem is related to some other famous names from the David saga: Solomon and Absalom. The first part of the name Jerusalem may likely have reminded a Hebrew audience of the verb ירה (yara), throw, cast or shoot; Perhaps the name Jerusalem was never changed, but only Hebraized, because it seems to mean Rain Of Peace. Jerusalem was to be the radiating heart of a world of completeness and wholeness. It seems that history supplied her with a most suiting name. As I said in the opening of the description here; Jerusalem is rich with history, far too much to list here; but, of particular note, or importance is this tidbit: it was the land that our Father took to be His Wife;—Ezekiel 16:3—but, as can be read in Jeremiah 3:8, because of our forefathers being sottish, He issued her a bill of divorcement. Now from the Strong’s Concordance, we find it is Hebrew word number: H3389, - ירוּשׁלם , or ירוּשׁלים , - Yerûshâlaim, or Yerûshâlayim, pronounced - Yer-oo-shaw-lah'-im, or Yer-oo-shaw-lah'-yim , and means: A dual (in allusion to its two main hills (the true pointing, at least of the former reading, seems to be that of H3390)); probably from (the passive participle of) H3384 and H7999, founded peaceful; Jerushalaim or Jerushalem, the capital city of Palestine: - Jerusalem.. The description of Jerusalem in the Smith’s Bible Dictionary is extensive and too long to post here; so, I’ll instead just post the link to it: Jerusalem.
Benjamin=Benjamin was the 12th and youngest son of Jacob, born of Jacob’s First Love: Rachel, who died immediately following giving birth to and naming her second son, the younger brother to Joseph. Knowing she was in fact dying, Rachel named this son: Benoni, meaning, son of my sorrow. Upon his wife’s passing, Jacob changed his name to Benjamin. There is nothing of significance written in Father’s Word concerning anything Benjamin might have done; so the first we read of him is when his older natural brother Joseph is in Egypt and his step-brothers come down to buy corn from the Egyptians during the famine. Joseph immediately recognizes his step-brothers and put them to test to first see if they recognize him, and then to see if they might do to their youngest brother like they had done to him. After several attempts by Joseph to see if they would fail Benjamin, when they stand together to defend and protect their youngest brother; Joseph, satisfied that they would not, finally reveals himself to them and tells them that he holds no grudge because what happened to him was of Father’s design. That is the last we read of the man Benjamin until we come to the Blessings of Jacob in Genesis 49, where we read: Genesis 49:27 Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.” —> Ravin as a wolf=The Benjamites did indeed become as ravening wolves as, both king Saul, and over a thousand years later Paul, whom Father renamed Saul were both from the Tribe of Benjamin, and we can see how Benjamin’s descendants responded when the need arose when we read I Samuel 11:6-11, what happened in I Samuel 11:6-11? An enemy named Nahash, a Ammonite king came against our forefathers; and, when they agreed to surrender to him, he told them that he would only accept their surrender if they voluntarily allowed him to cut out each man’s right eye. That thought got their attention as, nobody wanted that; so, they sent messengers to king Saul and we’ll allow Father’s Word to chronicle what happened: I Samuel 11:6 And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly. —> And the Spirit of God came upon Saul=Father wasn’t going to take any chances with His People, He immediately placed His Spirit — rūach — upon Saul in order for him to have the intestinal fortitude to stand against this aggression of Nahash and the Ammonites. Came=Came mightily as It did back in I Samuel 10:6 and 10:10. His anger was kindled greatly=Righteous indignation! How many times have you heard Christian pastors and Christians say that we shouldn’t become angry or get mad at things or people? That we should do “as Christ told us” and “love them” and “turn the other cheek?” We’ll that isn’t how Father wants us to be; as, if something is against Him, His Plan, or His Will, or even against correct moral righteousness, we are allowed and expected to get angry, stand up for, and fight for, what is right. Love them yes; but, sometimes that love requires “tough love,” and you need to take the correcting rod to them in order to make them “do right.” I Samuel 11:7 And he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, “Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen.” And the fear of the LORD fell on the People, and they came out with one consent. —> Saul did the correct thing by cutting and dividing—hewing—this oxen for two reasons: (1) he knew by his statement of his cutting theirs if they didn’t show-up; that, he’d be getting into their wallets, and no man wants that; and (2) it also would assist in their no longer being able to provide for themselves. Fear of the LORD fell on the People=Again, Father’s ruach touched the Israelites and, they came out as “one man” and consented to go to war and fight for what was right. I Samuel 11:8 And when he numbered them in Bezek (lightening), the children of Israel were three hundred thousand, and the men of Judah thirty thousand. —> Children of Israel...men of Judah=Here, we have the start of the dividing of the two Houses of Israel: House of Israel — ten tribes to include Reuben, Simeon, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Ephraim and half of Manasseh, with a sprinkling of Levitical Priest hood, and House of Judah— two tribes to include Judah and, Benjamin, with half of Manasseh and a sprinkling of the Levites. If you are going to understand Father’s Word, you must fix in your mind, the division to each of these separate groups of people; for, Father deals with each of these houses separately. In Jeremiah 3:8, because of their idolatry, Father divorced Israel whom He had taken to wife in Ezekiel 16:8. It was through the death and resurrection of Jesus Christ, the only begotten Son of God, that Father now draws all his people of the house of Israel back to him. These two Houses will not be joined back together until the prophecy of Ezekiel 37 comes to pass, and that event will transpire at the entering into the Millennium Age when the kingdom of Jesus Christ is established right here on earth. Men of Judah thirty thousand=In Numbers 1:27, the number of those who were twenty years and older which were able to go to war; was, 74,600, then in Numbers 26:22 that number increased by one thousand nine hundred; up to, 76,500; however, now, approximately 450 years later, all they can muster is a mere, 30,000 warfighters. Why? Because Saul knew of the division that was started back in Genesis 48-50, and thus he treats Israel—all of the tribes except Judah—as separate from Judah. There were three hundred thousand warfighters of the house of Israel, and only thirty thousand of Judah. Remember, Benjamin was very limited because most of their tribe had been killed off right there in Gibeah, three hundred years prior to where we’re reading here in I Samuel 11. I Samuel 11:9 And they said unto the messengers that came, “Thus shall ye say unto the men of Jabesh-gilead, ‘To morrow, by that time the sun be hot, ye shall have help.’ ” And the messengers came and shewed it to the men of Jabesh; and they were glad. —> Help=
Deliverance, or salvation. And they were glad=Yeah, I bet they were happy that their man king was mustering the troops and going to come to their rescue. They wouldn’t have to wait long either; for, as the messengers had told them — “by the time the sun gets hot tomorrow, the army will be there ready to fight.” I Samuel 11:10 Therefore the men of Jabesh said, “To morrow we will come out unto you, and ye shall do with us all that seemeth good unto you.” —> They’re getting a little cocky, aren’t they? But, I guess if you have an army of three hundred plus thousand coming to back your claims up, you have the luxury to be slightly cocky. They tell Nahash and the Ammonites, that tomorrow, “you won’t even have to come to us as we’ll come out, and you can pluck out the eyes of all you can” — just a little covertness on their part, that they don’t mention the three hundred thousand man backing they’ll have. I Samuel 11:11 And it was so on the morrow, that Saul put the People in three companies; and they came into the midst of the host in the morning watch, and slew the Ammonites until the heat of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together. —> Saul put the people in three companies=See how you immediately become more intelligent when Father’s Spirit comes upon you? Saul himself, would never have known how to plan this military strategy and operation. Saul divided the Army into three divisions and they arrived at the outskirts of Jabesh sometime between 3AM and 6AM, just prior to the sun coming up, and they went right into battle. They attacked and slew the Ammonites while they were least expecting it; for, they thought they had already won the battle. They had let their guard down; and because of it, now the Ammonites were either dead, lying on the battlefield, or scattered to the four corners of the earth. Samuel, the man of God, was with them and had brought Father YHVH’s blessings with Saul and the Israelite Army. Israel—just like we today—always has the victory when they have Father’s blessings on their side. This is something our —the United States Military of today, 2017, better start considering. It seems our top brass have completely forsaken Father YHVH, and they are allowing the removal of Father YHVH’s name from all their logos and sayings, and also allowing itself to be run by these same children of belial in their acceptance of homosexuals, all in order to be politically correct. But, we see how strong they became when they became as ravening wolves as prophesied in Genesis 49:27. Now, let’s read of Moses’ Blessing and Prophesy of Deuteronomy 33:12: Deuteronomy 33:12 And of Benjamin he said, “The beloved of the LORD shall dwell in safety by him; And the LORD shall cover him all the day long, And he shall dwell between his shoulders. —>
As we know, the name “Benjamin” in the Hebrew means “son of my right hand.” Therefore, this is a great promise; as, it is a promise of protection for these people. Paul was a Benjamite, as recorded in Romans 11:1: Romans 11:1 I say then, Hath God cast away His People? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. —> The thing that is between your shoulders, is your heart, the thing which sits atop your shoulders, is your head, and between your ears, is your mind which does your thinking and guides you in all that you do and think. Paul too was as a ravening wolf in his zeal to persecute Christians, at least he was until Father got a hold of him; then, his zeal changed and be became as a ravening wolf in trying to spread Father’s Word. Benjamin’s numbers during the first numbering, in Numbers 1:36-37 totaled 35,400; then, during the second numbering, in Numbers 26:38-41 their numbers were 45,600, an increase of 10,200. Benjamin’s numbers as compared to the rest of the Tribes after the second numbering was 9th; or, 4th from the bottom. Benjamin’s encampment as they came out of Egypt and wandered in the wilderness, was on the West side of the Tabernacle, to the North of Ephraim, who was the Standard Bearer. All of the offspring of Rachel were on the West side of the Tabernacle. The sign on their Standard was gemini (twins). † The etymology of the name Benjamin The name Benjamin consists of two elements, the first one being the common Hebrew noun בן (ben), meaning son: The second part of the name Benjamin comes from the noun ימין (yamin), meaning right hand or right side, from the root ימן: The name Benjamin means Son Of The Right Hand (meaning, Son Of Strength, Son Of The South). † Now from the Strong’s Concordance, we find that it is Hebrew word number: H1144, - בִּנְיָמִין, - binyâmı̂yn, pronounced - bin-yaw-mene', and means: From H1121 and H3225; son of (the) right hand, Binjamin, youngest son of Jacob, also the tribe descended from him, and it’s territories (map): - Benjamin. Total KJV occurrences: 166.. † Now from the Smith’s Bible Dictionary, where we read: “The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow). This was by Jacob changed into Benjamin Genesis 35:16,18. Until the journeys of Jacob’s sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe.”.
Ephraim=Ephraim was Joseph’s younger son and brother to Manasseh, both of whom were born while in Egypt, to Joseph’s wife Asenath, daughter of Potipherah priest of On. Potipherah was a Shepherd King, who were known as the Hyksos. Egyptians were not herdsmen; so, we know that these Hyksos were not Egyptian, therefore, it can never be said that Manasseh and Ephraim were of Egyptian descent. † Of the man himself, we know virtually nothing as, there isn't anything of accomplishment he did, recorded in Father’s Word. But, what we do know, is, that, as recorded in Genesis 48, though the younger of the two sons of Joseph, it was Ephraim who was Blessed first and also received the Covenant Blessing which Father Bestowed onto Abraham, passed down to his son Isaac, and now onto his grandson Ephraim.—This Covenant Blessing is still active to today in those who are the descendants of Isaac; or, the “Saxons.” Who were the Saxons, where did they come from, and who are they today? History tells us that the Saxons were initially called “Scythians” by the Greeks, and they first appeared in Europe about 650B.C. in the land of Scythia which included the area north of the Black Sea and stretched east to the Caspian Sea and south to the Caucasus Mountains, thus the name “Caucasian.” Let’s go back even further and we discover that, ancient historians tell us that the Saxons first appear in history somewhere around 700B.C., south of the Caucasus Mountains, in Armenia and in the land of the Medes. The Medes and Persians called the Saxons the “Sak” or “Saka,” and “Sakasani.” Sakasani translated into English means, “sons of Isaac.” So, the Saxons first appear in history in the land of the Medes; and, at the same time, roughly, 700B.C., another people—the People of the 10 lost tribes of the House of Israel—disappear from history in the land of the Medes. Who today are the sons of Isaac? Everybody today who are called Caucasian, in other words, most all Europe, and more closely, Great Britain—Manasseh—and her younger brother, the United States of America—Ephraim. This above historical information can be read in further detail here. The only thing we do know of the man Ephraim himself is, who his descendants are\were, we read in I Chronicles 7:20-27 that Ephraim begat Shuthelah, and then his direct and collateral descendants were Bered, Tahath, Eladah, Tahath, Zabad, Shuthelah, Ezer and Elead; however, it appears that every one of these men were slain by the Gittites, now, whether this was before or after the exodus is uncertain; but, this author feels that more than likely, it was pre-exodus—I’ll explain my reasoning below**. Ephraim then begat Beriah, with the direct and collateral descendants of Rephah, Resheph, Telah, Tahan, Laadan, Ammihud, Elishama, Non, and then Jehoshua. **According to Numbers 1:10, two years after coming out of Egypt, Elishama, the son of Ammihud, the great, great, great, great, great-grandson of Ephraim was prince over the tribe of Ephraim. The Tribe of Ephraim was also the Standard Bearer—their Standard was Taurus the Bull—for the encampment which consisted of Ephraim, Manasseh and Benjamin, they encamped on the Western side of Father’s Tabernacle, and as the Tabernacle moved, the Encampment of Ephraim went forward in the Third Rank. Numbers 1:32-33 tells us that the Tribe of Ephraim’s numbers two years after the exodus were 40,500; however, during the second numbering, the numbering of Numbers 26:35-37 we find that their numbers diminished by 8,000, down to 32,500. † The etymology of the name Ephraim is somewhat debated as Jones’ Dictionary of Old Testament Proper Names and New Open Bible Study Edition (NOBSE) Study Bible Name List go after Genesis 41:52, “...For [...] God has made me fruitful..” and take the name from the Hebrew verb פרה (para), meaning to bear fruit or be fruitful: Brown Driver Briggs (BDB) Theological Dictionary and Harris Archer Waltke (HAW) Theological Wordbook of the Old Testament, on the other hand, state that the name Ephraim may be narratively connected with פרה (Genesis 41:52), but list it under the Hebrew root אפר ss (יpr II): Jones' Dictionary of Old Testament Proper Names reads Two-fold Increase. NOBSE Study Bible Name List reads Doubly Fruitful. Taking the aleph from the Qual imperfect first person singular would yield a meaning of I Am Twice Fruitful. It’s true that the aleph is quite a weak letter which is applied often without essentially changing the meaning of a word. But it’s perfectly conceivable, and perhaps even preferred, that father Joseph casts a wry word play in the naming of his sons. He names his first born Manasseh (Making To Forget), because, “God has made me forget all my toil and all of my father’s house”. When his father’s house finally shows up, it becomes clear that Joseph had a hard time forgetting them and was in fact happy to see them. His second son he names Ephraim, a name with a strong connection to the word fruitfulness but equally so to the word for ashes, the symbol of worthlessness and grief. Perhaps Joseph was not at all happy for having been made to forget his father’s house, and deemed ‘fruitfulness in the land of affliction,’ the golden bars of a still dismal cage. Perhaps the duality of the name Ephraim does not denote a double portion of the same, but rather as a reminder that the coin of his wealth and status had two sides. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H699, - אֶפְרַיִם, - 'ephrayim, pronounced - ef-rah’-yim, and means: Dual of a masculine form of H672; double fruit; Ephrajim, a son of Joseph; also the tribe descended from him, and its territory: - Ephraim, Ephraimites Total KJV occurrences: 180.. † Now from the Easton’s Bible Dictionary, where we find: “double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt Genesis 41:52; 46:20. The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them 48:10; Compare 27:1. The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation Genesis 50:23.”.
Manasseh=Manasseh was Joseph’s elder son. Of the man himself we know virtually nothing as, there is nothing of any accomplishment he did recorded in Father’s Word. The only thing we know of the man himself, are the names of his sons: Gamaliel the son of Pedahzur, Gaddi the son of Susi, and Machir. During the numberings of the Children of Israel recorded in the Book of Numbers, we find that Manasseh’s descendants were the lowest in number. Manasseh comes before Ephraim in Numbers 26:28 because, the Tribe had increased. In Numbers 2:18,20, Ephraim came first because, he was the Standard Bearer, and also because of the Blessing of Genesis 48:14,19. Manasseh increased in number during the journeyings: see Numbers 26:34,37, as such, Manasseh’s total numbers in Numbers 1:34 were, 32,200, then, during the second numbering found in, Numbers 26:29-34, their numbers were 52,700, like I said, a substantial increase, to the tune of 20,500. The Sign on the Standard of the Tribe of Manasseh, was as his brother Ephraim, the Ox, (taurus) see Numbers 2:18. The etymology of the name Manasseh is generally seen as being derived from the verb נשה (nasha), basically meaning forget. The name Manasseh is probably due to a grammatical form in Hebrew that is comparable to the English present continuous. It fixes the letter מ (mem) to the root. That would give the name Manasseh the meaning of Forgetting. Another reason why a mem may occur in front of a root is when it comes from a particle that means “from. ” Hence the name Manasseh may also mean From A Debt. This is significant because Manasseh’s brother is named Ephraim, a name with a distinctly bitter secondary meaning. Perhaps Joseph named his son From A Debt, because he figured that besides his gratitude for being rescued, he felt that either God or his family owed him a debt for tearing him away from his father. Now from the Strong’s Concordance, we find that it is Hebrew word number: H4519, - מנשּׁה, - menashsheh, pronounced - men-ash-sheh’, and means: From H5382; causing to forget; Menashsheh, Thirteenth king of the House of Judah: - Manasseh.; and now from the Smith’s Bible Dictionary, where we read: “The eldest son of Joseph Genesis 41:51; 46:20. Both he and Ephraim were born before the commencement of the famine. He was placed after his younger brother, Ephraim, by his grandfather Jacob, when he adopted them into his own family, and made them heads of tribes. Whether the elder of the two sons was inferior in form or promise to the younger, or whether there was any external reason to justify the preference of Jacob, we are not told. In the division of the promised land half of the tribe of Manasseh settled east of the Jordan in the district embracing the hills of Gilead with their inaccessible heights and impassable ravines, and the almost impregnable tract of Argob Joshua 13:29-33. Here they throve exceedingly, pushing their way northward over the rich plains of Jaulan and Jedur to the foot of Mount Hermon I Chronicles 5:23. But they gradually assimilated themselves with the old inhabitants of the country, and on them descended the punishment which was ordained to the inevitable consequence of such misdoing. They, first of all Israel, were carried away by Pul and Tiglath-pileser, and settled in the Assyrian territories I Chronicles 5:25,26. The other half tribe settled to the west of the Jordan, north of Ephraim Joshua 17:1. ... For further particulars see EPHRAIM.”.
I will not be going into a detailed description of the names in the next few verses.
I Chronicles 9:4 Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah.
I Chronicles 9:5 And of the Shilonites; Asaiah the firstborn, and his sons.
I Chronicles 9:6 And of the sons of Zerah; Jeuel, and their brethren, six hundred and ninety.
I Chronicles 9:7 And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah,
I Chronicles 9:8 And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shephathiah, the son of Reuel, the son of Ibnijah;
I Chronicles 9:9 And their brethren, according to their generations, nine hundred and fifty and six. All these men were chief of the fathers in the house of their fathers.
We switch gears beginning with the next verse, and now change over to the Priests. Bear in mind brethren, the names of these Priests are of those who came out of captivity to the Babylonians.
9:10-13 The Priests.
I’ll not go into detail with the names of these Priests in verses v9:10-13; but, we’ll see that, some of them are named after their forefathers who were Priests up to the time of the captivity, and we covered them previously in I Chronicles 6.
Now, with that being said; and, researching a little deeper, further, and harder, this author believes the kenite scribes are hard at work in these verses as, looking at the names and descending genealogies in this next verse—v9:10—and the next few verses after that, we can compare most of the names against the names Nehemiah wrote in Nehemiah 11:10-14. There are a few differences either in spelling and\or Strong’s Number; or, additions\omissions.
In the next few verses, I’ll be putting in parenthesis behind the name, the different spelling—if there was\is one—from Ezra or Nehemiah, and the different Strong’s number.
I Chronicles 9:10 And of the priests; Jedaiah, and Jehoiarib (Joiarib H3114), and Jachin,
The names in the next verse, v9:11 are names from before the captivity, so don't let them confuse you by their being included here.
I Chronicles 9:11 And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God;
I Chronicles 9:12 And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah (Malchiah same Strong’s number), and Maasiai (Amashai H6023) the son of Adiel (Azareel H5832), the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;
I Chronicles 9:13 And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.
Again, switching gears, changing now to the Levites. And, again, be suspect of these names brethren.
9:14-34 The Levites.
I Chronicles 9:14 And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;
I Chronicles 9:15 And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;
I Chronicles 9:16 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.
I Chronicles 9:17 And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief;
I Chronicles 9:18 Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi.
I Chronicles 9:19 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.
I Chronicles 9:20 And Phinehas the son of Eleazar was the ruler over them in time past, and the LORD was with him.
I Chronicles 9:21 And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation.
I Chronicles 9:22 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.
I Chronicles 9:23 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.
I Chronicles 9:24 In four quarters were the porters, toward the east, west, north, and south.
I Chronicles 9:25 And their brethren, which were in their villages, were to come after seven days from time to time with them.
I Chronicles 9:26 For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God.
I Chronicles 9:27 And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them.
I Chronicles 9:28 And certain of them had the charge of the ministering vessels, that they should bring them in and out by tale.
I Chronicles 9:29 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.
I Chronicles 9:30 And some of the sons of the priests made the ointment of the spices.
I Chronicles 9:31 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.
I Chronicles 9:32 And other of their brethren, of the sons of the Kohathites, were over the shewbread, to prepare it every sabbath.
I Chronicles 9:33 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.
I Chronicles 9:34 These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.
9:35-44 In Gibeon.
I Chronicles 9:35 And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife’s name was Maachah:
I Chronicles 9:36 And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab,
I Chronicles 9:37 And Gedor, and Ahio, and Zechariah, and Mikloth.
I Chronicles 9:38 And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren.
I Chronicles 9:39 And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
I Chronicles 9:40 And the son of Jonathan was Meribbaal: and Meribbaal begat Micah.
I Chronicles 9:41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz.
I Chronicles 9:42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;
I Chronicles 9:43 And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.
I Chronicles 9:44 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.
This Bible Study was written by Scott Reis and is provided in order to be used as a private Bible Study Tool. Therefore, it may be copied in whole or in part and shared for private Bible Study; however, it may not be reproduced and published as an original work.