The Pulpit Commentary
The tribe of Levi is now taken. The first three verses prepare the way for running rapidly down the line of high priest descent, from Aaron's son Eleazar to Jehozadak, who is reached at the twenty-fifth name from Levi, though not necessarily the twenty-fifth generation, as there appear (1Ch_6:11-13) to be some omissions. Nor are all the names which are given those of high priests, for the genealogy of Jehozadak did not always pass though such.

This verse gives the three branches of Levi,and is in agreement with the enumeration of them in Gen_46:11 and Exo_6:16, viz. Gershon, Kohath, and Merari. We have not the third parallel passage in the place of mention of the other tribes (Num_1:47-54), but it is compensated for somewhat later (Num_3:14-20).

The Pulpit Commentary
The second son, Kohath, rather Kehath, is at once singled out, in order to get at the priest line. He was one of the travellers with Jacob into Egypt, was probably about twenty years the junior of Joseph, lived thirty years after his death, and attained the age of one hundred and thirty-three years, after a residence in Egypt of about one hundred and fifteen years in all. The Kohathites are expressly mentioned in their sacred duties in the time of David (1Ch_15:5-8), and in the time of Hezekiah (2Ch_29:12-14). The four sons of Kohath are next instanced, in order to get another step nearer the clear beginning of the priest line. This is done in the person of the oldest brother, Amram, who became father of Aaron and Moses and Miriam.

The Pulpit Commentary
Once more, Aaron is singled out, and Eleazar, the third of his four sons, fixes the exact channel of descent required.

The Pulpit Commentary
Eleazar. From this name inclusive follow the twenty-two, which terminate with Jehozadak, who indeed never attained him s elf to the office of high priest, but was son of Geraiah, last high priest before the Captivity, and father of Jeshua, high priest, who returned with Zerubbabel from the Captivity. It has been pointed out by Lord A. C. Hervey that the name Jehozadak is of the same meaning with Zedekiah, the last king before the Captivity; and that Jeshua is the same in meaning with Joshua, the leader of the tribes into Canaan. The two elder brothers of Eleazar, viz. Nadab and Abihu, died without issue (Le Jos_10:1; Num_3:4, Num_3:32; Num_20:28; Num_24:1-3). It is somewhat obscurely said that the sacred office remained in the family of Eleazar till, in the person of Eli, it passed awhile into that of Ithamar, his brother (1Ki_2:26, 1Ki_2:27; Jos_8:1, § 3), to be recovered again in the Zadok of our verse 9 (1Ch_24:3, 1Ch_24:4). Phinehas; a memorable man (Num_25:7-13; Jos_22:10-33; Jdg_20:28; Psa_106:30, Psa_106:31; which Grove well compares with Gen_15:6; Rom_4:3). Abishua; only mentioned in this chapter and Ezr_7:1-5. Josephus (Ezr_8:1, § 3) asserts that he it was who was succeeded in the high priesthood, not by any one of his own descendants, but by Eli, till Zedok, in the time of David, all the intervening members of the Eleazar family being private individuals. But no reliance can be placed on this assertion, for see Josephus again (Ezr_5:11, § 5).

The Pulpit Commentary
Of the five succeeding names, Bukki, Uzzi, Zerahiah, Meraioth, Amariah, it may be said that they reappear in the list of Ezr_7:1-28; but that little or nothing else is known of them. Lightfoot ('Temple Service,' 4. § 1) supposes that the change of priesthood family to Ithamar took place after Meraioth. But it is just as probable that the gap between Abishua and Eli, or possibly even between Phinehas and Eli, was filled by holders of the high priest office unknown by name to us.

Ahitub. With this name begins the light again. Ahitub, Zadok, Ahimaaz, and Azariah are of frequent mention in the Books of Samuel and Kings. Ahitub, here and elsewhere plainly given as father of Zadok, seems to be given as father of Meraioth in 1Ch_9:11 and Neh_11:11, and grandfather of Zadok; and in both passages is termed "ruler of the house of God"—an expression probably equivalent to high priest, as Azariah, high priest in the reign of Hezekiah, is also so described (2Ch_31:13). The recurrence of the two names Ahitub and Zadok in verses 11 and 12 is very possibly the result of some error; and it is in favour of such a supposition, in some form of it, at all events, that in that place, where, including Shallum (or Meshullam), only three steps are found, several more seem to be required—the period one of some one hundred and eighty years, and filled in the list of Judah's kings by as many as nine in succession. On the other hand, it is open to question whether the recurrence of the names Ahitub and Zadok be not legitimate. And this may then be the solution of 1Ch_9:11 and Neh_11:11, as above, with their insertion of Meraioth—still other names being absent which would make up the requisite number of generations. Zadok. The earliest glimpse we get of him is in 1Ch_12:28, where he is introduced as "a young man mighty of valour," who now casts in his lot with David at Hebron, on Saul's death. In 2Sa_15:24, 2Sa_15:29, 2Sa_15:35, we find him and Abiathar the recognized priests. In 1Ki_1:7, 1Ki_1:8, we find him true to David when Abiathar joined Adonijah—the punishment of the latter and the reward of the former being recorded in 1Ki_2:27, 1Ki_2:35, respectively. Up to that time it is evident. that Abiathar had precedence in rank over Zadok. His death is not recorded, but it must be assigned to a date previous to the dedication of the temple, from the account of which (1Ki_8:1-66.) his name is entirely absent. The last allusions to him are in 1Ki_4:2, 1Ki_4:4; in the latter of which verses (specially coupled as the name is with the deposed Abiathar) the notice is probably as merely historical as it certainly is in the former. This same verse states that Azariah was "the priest," and that he was son, i.q. grandson, of Zadok, proving, with very little doubt, that the explanatory parenthesis of our verse. 10 should follow the Azariah mentioned in the previous verse.

The Pulpit Commentary
Ahimaaz. The first important notice of him is found in 2Sa_15:36, and the last in 2Sa_19:29. He is not to be identified with Solomon's "officer" in Naphtali (1Ki_4:15). Azariah. As above said, it is almost without a doubt after this Azariah (1Ki_4:2) that the parenthetical comment of next verse should be read. Again, this Azariah must not be identified with him of the time of King Uzziah (2Ch_26:17, 2Ch_26:20), who must have been nearly a century later, and was contemporary with Isaiah, Joel, and Amos.

The Pulpit Commentary
Of Johanan and Azariah, his son, nothing can be found with any certainty. It is presumable that they were priests in the reigns of Abijah and Asa.

The Pulpit Commentary
Amariah. High priest in the reign of Jehoshaphat (2Ch_19:11; see Smith's 'Bible Dictionary,' sub voce, 2). A step ascertainable as this helps to keep the line and chronology steady amid surrounding obscurity.

(See above on 1Ch_6:8.)

The Pulpit Commentary
Shallum, called in 1Ch_9:11 and Neh_11:11 Meshullam. There are at fewest fifteen persons of this name. The present is named as ancestor of Ezra (Ezr_7:2). Hillkiah. There are seven persons of this name. The present was the celebrated one of them all; and from three chief circumstances:

(1) for the finding of the "book of the Law in the house of the Lord" (2Ki_22:8);

(2) the zealous spirit with which he joined in the reformation under Josiah (2Ki_22:14-20; 2Ki_23:4-27);

(3) the observance in his high priesthood of the Passover, in the eighteenth year of Josiah's reign (2Ch_35:1-19).

The Pulpit Commentary
Azariah. The third occurrence of this name in this list. This person is found again in Ezr_2:1-70 :l, but is wanting in Neh_11:11. Seraiah; found also in Neh_11:11, in a list which omits the preceding Azariah, and in Ezr_7:1. The end of his high priesthood and of himself is recorded with that of Zephaniah (2Ki_25:18, 2Ki_25:21), and (not the Seraiah, "the quiet prince," of Jer_51:59-64) he is also spoken of in Jer_52:24-27. He was high priest in the time of Zedekiah.

The Pulpit Commentary
Jehozadak. He did not share the violent end of his father, nor did he attain his father's high priest office, but lived to the end a captive (see note on 1Ch_6:4). Where this name occurs in Haggai and Zechariah, it is the same in the Hebrew as here, though Englished in the Authorized Version as Josedech. Where it occurs in Ezra and Nehemiah, the shorter form of Jozadak is found in the Hebrew as in the Authorized Version.

The Pulpit Commentary
These verses have a re-enumeration of the three sons of Levi, and differ from the enumeration of 1Ch_6:1, in being followed by the sons of each of these three, and afterwards by the line of descendants from each, instead of by the sons of only one, Kohath, and his descendant in only one stem, the high priest stem, and with only one object. All these names agree with Exo_6:17-19 and Num_3:17-20 (comp. also Num_3:21-36 with Num_26:57-60), with the trifling exceptions already alluded to, in the Hebrew spelling of Gershom and the Authorized Version spelling of Shimei and the Authorized Version Mahali of Exo_6:19. The latter half of Exo_6:19, according to the Hebrew, should rather refer to what has preceded, and be a "subscription," though it might best suit the connection to regard it as introducing what was to follow, and as being a "superscription." Bertheau holds with the former of these views, Keil with the latter.

(A) These verses apparently give seven lineal descendants of Gershom, through his eldest son Libni. The question is whether this list of seven is part of the longer list of thirteen from Gershom (1Ch_6:39-43). terminating with Asaph; and it seems impossible to decide the question satisfactorily. From the occurrence of the name Shimei in this latter, though in the wrong place, viz. after Jahath in the descending order, instead of before him, some think, Keil and Zockler among them, that it is a line from Shimei, the brother of Libni, and second son of Gershom. If this be so, the occurrence of three names, the same and in the same order, is a thing to be remarked, though possible enough in itself. But if not, then either the names Joah, Iddo, Jeaterai, in the former list, must be interchangeable with Ethan, Adaiah, Ethni, respectively in the latter (a thing which the similarity of the Hebrew letters might render credible), while the Shimei of 1Ch_6:42 is omitted from 1Ch_6:20, and the Libni of 1Ch_6:20 from 1Ch_6:43; or the one list must pick up some links and leave others, and the other do likewise, whilst those taken the same by both are in the minority. This last supposition may be the more probable, though not free from difficulty. Zimmah. Beside the uncertainty of the identity of this Zimmah with the same name in 1Ch_6:42, it is very remarkable that we find a Zimmah, also father of a Joah, in 2Ch_29:12; also in this same passage we find three other reproductions of a similar kind—father and son-of what have first been found in this sixth chapter, viz. "Mahath, son of Amasai" (2Ch_29:35); "Joel, son of Azariah" (verse 36); "Kish, son of Abdi" (verse 44). It seems as though the individual descendant was quoted in these instances by the name of the ancestor at a certain point.

(B) These verses give descendants, probably twenty-one in number, from Levi, through his second son, Kohath, to Joel, eldest son of Samuel and (verse 33) father of Heman. The descendants of Kohath through his eldest son, Amram, have been given from verses 3-15. But the descendants now to he spoken of are through another son, here called Am-minadab, a name not appearing among the four of verse 2, but apparently standing for the Izhar of that verse. For he is said to have a son Korah, by whom, indeed, the genealogy moves on, while in verses 37, 38. and Num_16:1, Korah is said to be the son of Izhar. Without the occurrence of this clue, we should have been at a loss to tell who Amminadab was, as we are now at a loss to explain the unexplained substitution of this new name. The Vatican Septuagint has Amminadab, while the Alexandrine has altered to Izhar, probably deeming the other name a mere error.

1Ch_6:22, 1Ch_6:23

Korah (comp. Num_16:27, Num_16:32, Num_16:33, with Num_26:9-11). From Exo_6:24 we also learn that the throe next in lineal succession to Korah, were Assir, Elkanah, and Ebiasaph, or Abiasaph; though Elkanah and Assir are omitted from verse 37, in the ascending line.

Tahath. From this name onwards to the end of 1Ch_6:28 we must have recourse to the reversed list of 1Ch_6:33 37, in order to make out our way. Even then we shall scarcely have a chain of all the licks; e.g. there is no evidence here (as there is in the case of Amminadab above) that Uriel and Zephaniah designate the same person. The lists may be brought, however, into pretty close harmony without any violent suppositions or substitutions, thus: Tahath, Uriel, Zephaniah, Uzziah (i.q. Azariah), Shaul (i.q. Joel), Elkanah, Amasai, Ahimoth (i.q. Mahath), Elkanah Zophai (i.q. Zuph), Nahath (i.q. Toah, Tohu, 1Sa_1:1), Eliab (i.q. Eliel, Elihu, 1Sa_1:1), Jeroham, Elkanah, Samuel (i.q. Shemuel), Joel (1Sa_8:2, which distinctly gives Joel as firstborn son, and supplies the explanation of the Vashni here by expressly mentioning Abish as "his second" son).

1Ch_6:29, 1Ch_6:30

(C) In 1Ch_6:19 the two sons of Merari, viz. Mahli and Mushi, are given. Here one of them, Mahli, is repeated, with six descendants, of no one of whom have we any other information. From comparison of Num_3:20 and Num_26:58 there can be no doubt that Mahli and Mushi were brothers, each of whom founded a family. The descending line of Mushi, unalluded to here, comes to the surface in Num_26:44-47.

In the early verses of this section we may notice, if not the first beginning, yet some of the earliest crystallization of the forms of religious services. It was given to David to settle the ark after its travels through the wilderness, its sojourn in various places since then, doubtless always within the care of some Levitical family (except when taken by enemies, 1Sa_4:11; 1Sa_5:1-12; 1Sa_6:1-21.), and in especial its prolonged twenty years' sojourn .at Kirjath-jearim (1Sa_7:1, 1Sa_7:2; 2Sa_6:1-19; 1Ch_13:3-14; 1Ch_15:1-3; 1Ch_17:5). It now had rest, though its place of rest was only within "curtains" (2Sa_7:2; 1Ch_17:1), i.e. in a special separate tent prepared for it by David, which tent was probably the suggestion, and as it were the nucleus, of the coming grand temple itself—the house of God. The event was naturally one of great joy and thanksgiving, of which David himself was the chief leader (2Sa_6:17-21; 1Ch_16:1-3); but it appears also that it furnished the occasion of appointing fixed choir conductors, leaders of the service of song" (1Ch_16:4-7, 1Ch_16:37, 1Ch_16:41, 1Ch_16:42; 1Ch_25:1-7).

Instances full of illustration of this ministering… with singing and waiting on their office are found in 2Ch_5:12; 2Ch_29:26-31; 2Ch_35:15, 2Ch_35:16.

The Pulpit Commentary
We have now the name and pedigree of each of the three chief singers or musicians (their duty was both vocal and instrumental) of David's appointment, beginning, according to the analogy of 1Ch_6:2, supra, with Heman, the descendant of Kohath, instead of Asaph from Gershom. So the place of Heman was still the place of honor, in the centre, with Asaph on the right and Ethan on the left (1Ch_6:39, 1Ch_6:44). Heman is the twenty-first according to this list (1Ch_6:33-38) after Levi, but the genealogy is indistinct (see above, 1Ch_6:22-28) between Shemuel and Assir, and according to Hervey, Heman comes fourteenth after Levi. This Heman is to be distinguished from Heman the "son of Zerah" (1Ch_2:6), and with but little doubt, therefore, from Heman the Ezrahite (Zerahite) of Psa_88:1-18. On the other hand, a theory has been suggested by Lord Arthur C. Hervey which might reconcile the two. He supposes that if Heman the Kohathite (or his father) had married an heiress of the house of Zerah, he might have become reckoned in the line of Zerah as well as in that of Kohath.

The Pulpit Commentary
Asaph is called brother of Heman, either as brother in office or generally as relative in the degree of cousin by many removes. He stands fourteenth in line of descent after Levi, while Ethan (1Ch_6:44) stands thirteenth. If the line of Heman (as given in 1Ch_6:33-38) were correct. it would force on us the conviction that there are several omissions in these two lines; but if these are correct, we must conclude that there are unwarranted additions in the other. On the names of Asaph's ancestors, see notes on 1Ch_6:20, 1Ch_6:21. From 2Ch_29:30 it seems plain that Asaph was himself a composer of psalms, and not simply either the musician or rehearser of those of David.

The Pulpit Commentary
Ethan. This passage and 1Ch_15:19 are the leading passages for this name Ethan. But in succeeding references (and they are not a few) to the three chief leaders of song, the name appears as Jeduthun; unless, as seems scarcely credible, two different persons are designated. The occasion and significance of the alteration of the name are not stated, however, and elude detection so far. In 2Ch_35:15 the title of "king's seer" (חֹזֶה) is added to the name Jeduthun, which is variously spelt (יְדֻתוּן יתדוּתוּן ירְיִתוּן). This arrangement of chief singers, one from each of the three branches of Levi's family, lasted unbroken to Josiah's reign (2Ch_35:13); and the representatives of Jeduthun, at all events, are mentioned in the time of Nehemiah (Neh_11:17, Neh_11:18). Kishi. The most frequent form of this name is Kish (קִישׁ, equivalent to the Vulgate Cis), if, indeed, the form of this verse and that of 1Ch_15:17, Kushaiah (קוּשָׁיָהוּ), are not merely the fruit of a corrupt text.

The Pulpit Commentary
The all manner of service, from that of the three "leaders of song" on their "cymbals of brass" (1Ch_15:19) down through the other Levitical grades, is fully illustrated in many places (1Ch_15:18-24; 1Ch_16:37-42; 1Ch_23:2-32; 1Ch_25:1-8; 1Ch_26:1-26).

The Pulpit Commentary
These verses allude to the more special functions of "Aaron and his sons," as they are here called, i.e; his lineal descendants (1Ch_6:4-15; Ezr_7:2-5), whose names, stopping at Ahimaaz, the eleventh generation, are the same with those of 1Ch_6:3-8. The manifest inference is that the present enumeration, stopping with the name of one contemporary with David (2Sa_15:27), was borrowed from tables of the date of David, and not of the date of the Captivity (veres 15).

The altar of the burnt offering (Le 1Ch_1:3-17). The altar of incense (Exo_25:6; Exo_30:1-7, Exo_30:7-9, Exo_30:34-38; Le Exo_16:12). Most holy (Le 1Ch_16:12, 1Ch_16:14, 1Ch_16:15, 1Ch_16:17, 1Ch_16:20). An atonement for Israel (Le 1Ch_16:3-19; 1Ch_23:26-32; Num_29:1-40.. 7-11).

The Pulpit Commentary
Eleazar. The third son of Aaron (by Elisheba, daughter of Amminadab, and descended from Judah through Pharez) is the sea whose descendants are given here, inasmuch as he was appointed chief of the Levites (Num_3:32); ministered as a priest with his brother Ithamar, even before the death of Aaron; and succeeded him as high priest (Num_20:28). It was in Eleazar's family that the high priesthood remained (as above) till the time of Eli, who was descended from Ithamar, and it returned again to the line of Eleazar in Zadok, fulfilling the intimation of 1Sa_2:30.

The Pulpit Commentary
The writer returns upon his steps to give the cities and dwelling-places of the Levites, beginning with the priestly members of the Kohathite line (1Ch_6:54-61), then taking those of the Gershomite (1Ch_6:62) and Merarite lines (1Ch_6:63-65) in order; and again in the same order disposing of the members not priestly (1Ch_6:66-70; 71-76; 77-81) of the same three branches.

1Ch_6:54-61, 1Ch_6:64-70

And these are their dwellings according to their enclosures in their territories, טִירוֹתָם means the settlements of whatever people in question, surrounded and protected by whatever fence or defence customary. For theirs was the lot is more intelligible with the addition of the word "first," supplied in Jos 31:10, i.e. theirs was the first lot. The whole drift of the present passage, with the remainder of the chapter, is made entirely plain by Num_35:1-8 and Jos_21:1-10. But the omission and the alteration of individual names of places occasion some delay. Our verse 55 is given somewhat more fully in Jos_21:11; our verse 56 is identical with Jos_21:12; and our verses 57-60 correspond substantially with Jos_21:13-19, but from this latter source we are glad to supply the two names Juttah and Gibeon, without which we cannot add up correctly the thirteen cities of verse 60. Also in Joshua, our Hilen, Ashan, and Alemsth appear as Holon, Ain, and Almon respectively, although in regard to the intermediate name of these three the places cannot be accepted as identical, for they are mentioned side by side in Jos_19:7 and in 1Ch_4:32, but we must admit an error involved. Verse 56 (see Jos_14:14; Jos_21:12). Verse 61 seems to be an anticipation of verses 66-70, with which verses, if we incorporate it, we shall obtain substantially the same results as are found in Jos_21:5, Jos_21:20-26; but again we are glad of the latter source to supply for us the two places, Eltekeh and Gibbethon, necessary to enable us to count up the ten cities of our verse 61, while our Jokmeam, Aner, and Bileam appear as probably the corrected readings of Kibzaim, Tanach, and Gath-rimmon respectively in Joshua. The sons of Kohath, left (verse 61), the residue (Authorized Version, verse 66), the remnant (verse 70), point (as above) to the non-priestly descendants in the Kohath line. Summing up, we see that the Kohathite priests had thirteen cities from the allotments of Judah and Simeon and Benjamin, and the Ko-hathite non-priests had ten, from Ephraim, Dan, and West Manasseh. One might detect in all this some germ of the more modern parochial system, so far at least as regards the distributed residence of a clerical and ministerial order, though not with sacred buildings similarly distributed.

The twenty-three cities that belonged to the sons of Kohath are now followed by the thirteen due to the sons of Gershom, taken from the tribes of Issachar, Asher, Naphtali, and half Manasseh. The fact only is stated here, the details being supplied in verses 71-76. And it is easily to be seen that, as from the most important tribes were levied the cities for Levites first in precedence, so the same principle is observed to the end.

The Pulpit Commentary
The distribution of cities to the third branch of Levi's family, that of Merari, now follows. They are selected, four from each of the tribes of Reuben, Gad, Zebulun (Jos_21:7, Jos_21:34-40).

The Pulpit Commentary
Golan was one of the three cities of refuge east of the Jordan (Jos_20:8), the other two being Bezer, of the tribe of Reuben, and Ramoth in Gilead, of the tribe of Gad. Ashtaroth, in its previous history, had been closely connected with Og King of Bashan (Deu_1:4; Jos_9:9, Jos_9:10; Jos_12:4, Jos_12:5; Jos_13:12). It is called Beeshterah in Jos_21:27.

The Pulpit Commentary
Kedesh. There were three places of this name.

1. Kedesh, at the extreme south of Judah (Jos_15:23; Jos_19:20, Jos_19:21), perhaps the same with Kadesh-barnea (Jos_15:3).

2. The Kedesh of this verse, perhaps the same with the Kedesh of Jos_13:22; it is called Kishon in Jos_21:28.

3. The Kedesh of verse 76, i.e. Kedesh in Galilee, one of the cities of refuge in the tribe of Naphtali (Jos_19:37; Jos_20:7; Jos_21:32; Jdg_4:6-10). Daberath (Authorized Version, Dabaroh, Jos_21:28); mentioned as on the boundary of Zebulun in Jos_19:12.

The Pulpit Commentary
Ramoth; called in Jos_21:28, Jos_21:29, Jarmuth; a place of which nothing else is known, but possibly one with Remeth (Jos_19:21). Ahem; probably the En-gannim of Jos_19:21 and Jos_21:29, and perhaps a contraction of the name.

The Pulpit Commentary
Mashal, Hukok, Hammon, Kirjathaim, are found as Mishal, Helkath, Hammoth-dor, Kartan, in Jos_21:30, Jos_21:31, Jos_21:32; Jos_19:35.

Unto the rest of the children of Merari. Since none have yet been spoken of as having received their cities, we find the explanation of these words in their order in Jos_21:34, "Unto the families of the children of Merari, the rest of the Levites." To our list here, Jokneam and Kartah (Jos_21:34) need to be supplied, and Rimmon and Tabor here appear (Jos_21:35), there as Dimnah and Nahalai.

The Pulpit Commentary
Bezer. The full description of the place is "Bezer in the wilderness, in the land of the Mishor" (Deu_4:43), and "Bezer in the wilderness, in the Mishor," i.e. "the plain," or as some, "the downs" (Jos_20:8). This, as mentioned above, was one of the three cities of refuge east of the Jordan. Jahzah (Authorized Version, Jos_21:36, Jahazah).

The Pulpit Commentary
The two names of this verse, with the two of the preceding, i.e. all the four names of the cities of Reuben, are absent from their proper place in the list in Jos_21:1-45. in the Hebrew Textus Receptus and the Vulgate, though found in Jos_13:18.