1 Chronicles 9:2–34

9:2–9 From the beginning of resettlement the people constituted “Israel” (v. 2), the people of God as a whole, not only “Judah” (v. 1b). While focus will turn to those who “lived in Jerusalem” (vv. 3, 34), the Chronicler first paints the broad picture of “their possessions³ in their cities.” A “breach of faith” led to exile (v. 1; also 5:25–26), but now God is enabling them to begin to occupy the land again.

Continuing life in the land cannot be separated from the temple and its sacrifices and worship. Thus specific mention is made of “the priests” and “the Levites,” along with “temple servants” (9:2b), functionaries frequently mentioned in Ezra and Nehemiah (e.g., Ezra 2:43, 58, 70; Neh. 3:26; 10:28). Although the temple servants’ duties are probably menial, their role is affirmed.

Standing out in comparison to Nehemiah 11:4 is the specific naming of Ephraim and Manasseh among those who “lived in Jerusalem” (1 Chron. 9:3), another example of the Chronicler’s inclusivity and breadth of vision, although he apparently has no additional details. Chronicles contains much on the role of singing, with the family of Asaph prominent (v. 15; 6:39; 16:5; etc.), and so the Chronicler’s unique inclusion of the Josephite tribes among the returnees may be seen as the beginning of an answer to Psalm 80’s plea for the restoration of “Ephraim and Manasseh and Benjamin” (following Psalm 79’s lament over “Jerusalem in ruins”; both are psalms “of Asaph”; cf. the promises of Jer. 31:1–17).

What follows is a brief mention of selected clans related to Judah—descendants of his three sons, “Perez” (1 Chron. 9:4), Shelah (“Shilonites”; v. 5; cf. 2:3; 4:21), and “Zerah” (9:6)—and to Benjamin (vv. 7–9a).⁴ The numbers “690” (v. 6) and “956” (v. 9) may be compared with “428” for only Perez and “928” for Benjamin in Nehemiah 11:6, 8, suggesting a slight population increase from Nehemiah’s time.

9:10–13 Just six⁵ current priests are named, with only the latter three having explicit ancestry. The condensed line of “Azariah” includes known high priests, including his namesake (cf. comment on 6:1–15). Although none of the others or their forebears are otherwise known, the names do occur elsewhere among priests (e.g., 24:7, 17).

The task of all “1,760” priests⁶ is described as “the work of the service of the house of God,” a phrase used elsewhere for the Levites (9:19; Num. 3:7; 18:6) and also for priests and Levites together (1 Chron. 28:13; cf. 9:29–30). While Nehemiah 11:12 distinguishes one group within the priests that “did the work of the house,” the Chronicler’s placement of the phrase at the end, as well as his terminology, both associate all cooperatively in “service.”

9:14–16 The three Levitical families are represented in the names: “Shemaiah” is a Merarite; “Mattaniah” is a “son of Asaph,” a Gershomite (6:39–43); and “Berechiah,” descended from an “Elkanah” is probably a Kohathite (6:22–27). “Sons . . . of Jeduthun” appear later among the musicians appointed by David (25:1). The “villages of the Netophathites” are near Bethlehem (2:54) and elsewhere are the homes of the “sons of the singers” (Neh. 12:28).

9:17–27 The lengthy recording of the “gatekeepers” is in stark contrast to the minimal naming and comments associated with the categories of returnees thus far, and to the brevity of Nehemiah 12:25. Their Levitical status and roles are affirmed as longstanding and essential.

Later the gatekeepers will be mentioned in association with the ark (1 Chron. 15:18, 23–24) and assigned roles in the temple (23:5; 26:1, 12), always mentioned alongside the musicians. Unlike the singers, whose new function was designated by David (6:31), the “gatekeepers” had their origin in the tabernacle, “the camp of the Lord,” and had been supervised by the high priest “Phinehas the son of Eleazar” (9:19–21; cf. 6:3–4; Num. 3:32); further it was both “David and Samuel” (himself a Levite; 1 Chron. 6:33) who gave them “their office of trust” in the transition to the temple (9:22–23, 26). Their tasks were of major importance to ensure the security and sanctity of the temple, day and night (9:27; cf. Num. 1:53; 18:2–4).

9:28–32 Duties were shared. Keeping watch was essential, not only of the gates but also of the movable resources, “utensils of service” and the commodities for the sacrificial rituals. It was important to ensure the right “mixing of the spices” by “sons of the priests,” “making [of] the flat cakes” (cf. Lev. 2:5; 6:21), and preparation of the “showbread” (cf. Num. 4:7).

9:33 The duty period and rosters of the “gatekeepers” has been specified (vv. 25–27). There is need, however, for clarity that the singers were a separate group. Their work was so important that they were exempt from all duties other than that of the music, “day and night.”

9:34 This verse is in two parts: the first sentence concludes the section on the Levites (vv. 14–33), while the concluding “These lived in Jerusalem” ties together verses 3–34.⁷ The genealogies end with people around and servicing the temple.