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1Ch 9:1 So all Israel were reckoned by genealogies - they are written in the book of the kings of Israel. Judah was carried away captive to Babylon for their disobedience-
Ezra 2:62 records Judah being ‘reckoned by genealogies’, using the same Hebrew word which is the hallmark of the Chronicles genealogies (1 Chron. 4:33; 5:1,7,17; 7:5,7,9,40; 9:1,22). And in this context, Is. 40:26 compares God’s ‘bringing out’ of Judah from Babylon with His ‘bringing out’ the stars by their individual names, all wonderfully known to Him. Ps. 87:6 had prophesied something similar about the restoration of Zion’s fortunes: “The LORD shall count, when he writeth up the people, that this man was born there”. The Kingdom of God was to be the restoration of Israel’s Kingdom- but they had to actually get on and restore it rather than wait for it to come.

1Ch 9:2 Now the first inhabitants who lived in their possessions in their cities were Israel, the priests, the Levites and the Nethinim-
First" here refers to importance rather than first chronologically. The sense is as in Ezra 2:70 "Now those who first returned from Babylon to dwell in Judaea, again, dwelt [not in Jerusalem, but] in their own cities; this did they all whether they were laymen, priests, Levites; or Nethinim". We note that the common "Israelites" are placed first rather than last. The Levites were themselves but servants, and we see here the importance God attaches to the rank and file.  

1Ch 9:3 In Jerusalem lived of the children of Judah, of the children of Benjamin and of the children of Ephraim and Manasseh-
The fact some of the tribes of Ephraim and Manasseh also lived there is omitted by Nehemiah (Neh. 11:4). Perhaps Nehemiah recognized in his edited version that the prophetic intention of Israel and Judah reuniting in Zion hadn't come about as intended. There had been no repentance, and most of them preferred to remain in exile. So he didn't even want to give the impression that the intended restoration had happened in this respect.

1Ch 9:4 Uthai the son of Ammihud, son of Omri, son of Imri, son of Bani, of the children of Perez son of Judah-
From :4-6 we see (as in Num. 26:20) the threefold division of the tribe of Judah (into the children of Perez, Shelah and Zerah).

1Ch 9:5 Of the Shilonites: Asaiah the firstborn, and his sons-
Related not to the town of Shiloh, but to the descendants of Shelah in the line of Judah (Num. 26:20). Shelah had a very shady beginning and might have seemed doomed to spiritual failure (Gen. 38:5,11,14); he was half Canaanite. But from shaky spiritual beginnings, some do make good. And now we are reading of his descendants as those living in Jerusalem as the vanguard of the restoration of God's Kingdom.

1Ch 9:6 Of the sons of Zerah: Jeuel, and their brothers, six hundred and ninety-
Neh. 11:6  says that "All the sons of Perez who lived in Jerusalem were four hundred and sixty-eight valiant men". At this point the list in 1 Chron. 9 gives the number of the sons of Zerah as 690. It is clear therefore that neither list is complete. But that is no contradiction.

1Ch 9:7 Of the sons of Benjamin: Sallu the son of Meshullam, son of Hodaviah, son of Hassenuah-
Better “and Hodaviah the son of Hasenuah”, the same person as “Judah the son of Has-senuah” in Neh. 11:9.

1Ch 9:8 and Ibneiah son of Jeroham, and Elah the son of Uzzi, son of Michri, and Meshullam the son of Shephatiah, son of Reuel, son of Ibnijah-
Neh. 11:8 adds: "After him Gabbai, Sallai, nine hundred and twenty-eight". These are not mentioned here in the parallel 1 Chron. 9:8 where the chiefs of Benjamin inferior to Sallu are Ibneiah, Elah and Meshullam. There is no contradiction; it's simply that neither of the lists are exhaustive.

1Ch 9:9 and their brothers, according to their generations, nine hundred and fifty-six. All these men were heads of fathers’ households by their fathers’ houses-
"Brothers" is a vague term in Hebrew, and this would account for the slight difference in numbers with Neh. 11:8.

1Ch 9:10 Of the priests: Jedaiah, Jehoiarib, Jachin-
Those three are names of the priestly orders in 1 Chron. 24:7. In Ezra 7, 15 names are listed between Ezra and Aaron- covering about 1000 years. Clearly many generations were omitted. We note there are 26 names listed between Zerubbabel (a generation or two before Ezra) and Nashon a contemporary of Aaron, in 1 Chron. 2:10-15; 3:1-19. Some details of the omitted generations are found in 1 Chron. 9:10,11; Neh. 11:11.

1Ch 9:11 and Azariah son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub, the ruler of God’s house-
This might (2 Chron. 31:10,13) or might not (2 Chron. 35:8) refer to the High Priest.

1Ch 9:12 and Adaiah the son of Jeroham, son of Pashhur, son of Malchijah, and Maasai son of Adiel, son of Jahzerah, son of Meshullam, son of Meshillemith, son of Immer-
Compare this with Neh. 11:13: "And his brothers, chiefs of fathers’ households, two hundred and forty-two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer". AV: "Amashai (R.V. Amashsai) the son of Azareel (R.V. Azarel), the son of Ahasai (R.V. Ahzai), the son of Meshillemoth]". Compare the parallel in 1 Chron. 9:12,  "Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith". The same person is in view. Comparing the names we see how the Biblical genealogies omit some names and generations, and also how the same name is rendered slightly differently. This is partly because of the difficulty of transliterating letters from non-Latin languages, especially ancient ones. But there are also substantive differences. Names in non-literate societies were pronounced differently and spelt differently in different contexts.

1Ch 9:13 and their brothers, heads of their fathers’ houses, one thousand seven hundred and sixty; very able men for the work of the service of God’s house-
Neh. 11:14 "mighty men of valour". Their "valour" was in their ability to serve. For this is the true bravery.

1Ch 9:14 Of the Levites: Shemaiah son of Hasshub, son of Azrikam, son of Hashabiah, of the sons of Merari-
Hashabiah is called "the son of Bunni" in Neh. 11, but a man could be the descendant of more than one person, understanding "son of" as 'descendant' rather than literally.

1Ch 9:15 and Bakbakkar, Heresh, Galal, and Mattaniah son of Mica, son of Zichri, son of Asaph-
The Hebrew words can be read differently, either as proper nouns with meanings, or words; hence Neh. 11:17 "Bakbukiah the second among his brethren".

1Ch 9:16 and Obadiah son of Shemaiah, son of Galal, son of Jeduthun, and Berechiah son of Asa, son of Elkanah, who lived in the villages of the Netophathites-
These villages were hamlets around Bethlehem (1 Chron. 2:54; Neh. 7:26). Perhaps because of the long term influence of David, who was from there, this area became a source of faithful people (Ezra 2:22; 1 Chron. 27:13,15; Neh. 12:28). 

1Ch 9:17 The porters: Shallum, Akkub, Talmon and Ahiman, and their brothers (Shallum was the chief)-
The genealogy of the sons of Korah, the gatekeepers of the temple, is recorded in 9:17-19. It can be shown from the genealogies that they were brought up by their second cousin, Phinehas. They obeyed the command to leave the tents of their father Korah when he was consumed in the earthquake. Num. 16:27 mentions Dathan and Abiram's children standing outside their tents at this time, but there is the pointed omission of Korah's children; they had left the tents. We can therefore build up a picture of Phinehas as a zealot for the purity of God's Truth (Num. 25), yet mixed with compassion, as shown by the way he took those children of Korah under his wing, and brought them up soundly in the Truth, with the result that wrote at least 11 of the Psalms and protected the purity of temple worship. It should be noted that Samuel was a Korahite (6:33-38).

1Ch 9:18 who previously served in the king’s gate eastward: they were the porters for the camp of the children of Levi-
This was the gate specially built in the temple by which the king entered (2 Kings 16:18; Ez. 46:1,2).

1Ch 9:19 Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brothers, of his father’s house, the Korahites, were over the work of the service, keepers of the thresholds of the tent. Their fathers had been over the camp of Yahweh, keepers of the entry-
When Israel walked with God, “The hosts of the children of Levi” were actually called “the host / camp of Yahweh” (1 Chron. 9:18,19 Heb.). If we each have a guardian Angel, it makes sense that the hosts of God’s people on earth are represented by Angelic hosts in the Heavens.

1Ch 9:20 Phinehas the son of Eleazar was ruler over them in time past, and Yahweh was with him-
The allusion may be to how it was at the door of the tabernacle / tent of the congregation that Phinehas stopped the apostasy of Israel. It seems from Num. 25:6-8 that the Midianite woman and the Israelite were having sex within "the tent", the tabernacle. Phinehas was remembered for this by his descendants directing the guards at the door of the tent (1 Chron. 9:19). The actions of the couple were therefore intended to turn the holy place into a place where Yahweh was supposedly worshipped through sex with prostitutes, exactly the way of pagan religions, and which was a problem in the churches at Corinth and Ephesus.   

1Ch 9:21 Zechariah the son of Meshelemiah was porter of the door of the Tent of Meeting-
The "porters and singers" at the restoration were Levites (Neh. 7:1). The use of Levites to guard the gates was a conscious attempt to restore the situation in Solomon's temple (1 Chron. 9:17-22; 26:12-19). We should also remember that the Levites and priests accounted for about half the population of Jerusalem (Neh. 11:6-19 cp. 1 Chron. 9:9-22). According to Ez. 44:11-14, the repentant Levites were to be the gatekeepers in the restored temple. But there is no evidence they did repent, indeed the record in Nehemiah shows they were on the side of the Samaritan opposition, intermarrying with them; and so the Kingdom situation possible at the restoration was precluded.

1Ch 9:22 All these who were chosen to be porters in the thresholds were two hundred and twelve-
Compare Neh. 11:19 "Moreover the porters, Akkub, Talmon, and their brothers, who kept watch at the gates, were one hundred and seventy-two". 1 Chron. 9:22 gives 212. It depends exactly what time 1 Chron. 9 refers to. And guards of the gates may have included others who were not in this particular list of "porters", for as noted several times, neither of the lists are exhaustive.

These were reckoned by genealogy in their villages, whom David and Samuel the prophet ordained-
This gives us an insight into David’s mind when he was fleeing from Saul.  The last time that Samuel and David are seen together is when David fled for his life from his own house – before Saul was dead and David on the throne.

In their office of trust-
As any employer soon learns, delegation is a risk. We have been “entrusted with the Gospel” (Tit. 1:3 RV); and therefore the world God so wants to love, the world God is appealing to, may never see Him; for He makes His appeal through us, as Paul told the Corinthians. Those who did God’s work in the Old Testament temple were similarly given a “trust”, they were entrusted with God’s work.

1Ch 9:23 So they and their children had the oversight of the gates of the house of Yahweh, even the house of the tent, as guards-
This could imply that the holy and / or most holy place was still beneath a tent; or that it was still called this in recognition of the fact God didn't really want a house at all, but preferred to dwell in a tent.

1Ch 9:24 On the four sides were the porters, toward the east, west, north, and south-
Further details are in 1 Chron. 26:14-18.

1Ch 9:25 Their brothers, in their villages, were to come in every seven days from time to time to be with them-
Perhaps it is the villages of the Netophathites which are in view (:16; Neh. 12:28). These were in Bethlehem, not so far from the temple. 

1Ch 9:26 for the four chief porters, who were Levites, were in an office of trust, and were over the rooms and over the treasuries in God’s house-
See on :22. These chambers around the temple court were where the holy vessels and tithes were stored (1 Chron. 28:12; 2 Chron. 31:5,11,12; Neh. 13:4-9). It could be to these rooms which the Lord Jesus alludes when He says that in God's house / temple, there are many such rooms and He will go to die on the cross to prepare them for our use (Jn. 14:1-3). As :33 shows, the Levites at times slept in them. He clearly has in view the temple as a spiritual house, comprised of people not bricks. The idea is that His death achieved for us not only salvation, but eternal service as priests within God's "house", being about God's work and business for the sake of others' salvation and implementing their relationship with God. This is what eternity will be about. And it is in this life which we develop our desire to do these things, so that the Kingdom will be a time when all the frustrations and barriers to such service are removed.  

1Ch 9:27 They lodged around God’s house, because that duty was theirs. To them pertained its opening morning by morning-
"They" are the four chief porters of :26. We recall how Samuel as a non-Levite was charged with this work.

1Ch 9:28 Certain of them were in charge of the vessels of service; for by count were these brought in and by count were these taken out-
This could imply that things were at such a low ebb spiritually that there was the possibility of them being stolen, as they would have been made of precious metals.

1Ch 9:29 Some of them also were appointed over the furniture, and over all the vessels of the sanctuary, and over the fine flour, the wine, the oil, the frankincense and the spices-
These were specifically the things required for the daily sacrifices.

1Ch 9:30 Some of the sons of the priests prepared the mix of the spices-
This was forbidden to any others on pain of death (Ex. 30:33,35). This refers to the careful preparation of the incense (Ex. 37:29), which represents how the Lord Jesus fuses together so many different factors in our prayers (Ps. 141:2). For "we know not how to pray as we ought" (Rom. 8:26), and He is the only priest who can put together all the surrounding dimensions which are what God sees as 'prayer'. For prayer before God is far more than the words we think or say.

1Ch 9:31 Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the office of trust over the things that were baked in pans-
Zechariah is the firstborn of Shallum in 1 Chron. 26:2. These may be the same person, as people often had more than one name. Or "Shallum" may refer not to an individual but to a family. 

1Ch 9:32 Some of their brothers, of the sons of the Kohathites, were over the show bread, to prepare it every Sabbath-
Literally, "the pile"; the cakes were piled in two rows on the table of shewbread (Lev. 24:5-8). 

1Ch 9:33 These are the singers, heads of fathers’ households of the Levites, who lived in the rooms and were free from other service; for they were employed in their work day and night-
These rooms were storerooms but were lived in by the Levites when on duty. As explained on :26, they were understood by the Lord Jesus to symbolize our eternal place in God's purpose. We will therefore be eternally as Levites on duty, "day and night". It is in this life that we attain a taste for that work and a desire to be always about it. If we approach the Lord's service from a minimalist perspective, then such service being done eternally will not be something we really want. 

1Ch 9:34 These were heads of fathers’ households of the Levites, throughout their generations, chief men. They lived at Jerusalem-
This appears to draw to a conclusion the summary of the Jerusalem Levites and their division of labour which began in 1 Chron. 8:28. 

1Ch 9:35 In Gibeon there lived the father of Gibeon, Jeiel, whose wife’s name was Maacah-
This genealogical information on Saul is to provide background for the historical narrative which will begin with the death of Saul in 1 Chron. 10.

1Ch 9:36 His firstborn son Abdon, then Zur, Kish, Baal, Ner, Nadab-
When a passage is repeated twice, surely God wishes us to perceive something. 1 Chron. 8:30-34 is repeated in 9:36-40. The reason seems to be that the name 'Baal' was used by the leaders of Israel. Gibeon's children included Kish and Baal , Kish's son was king Saul, Saul had a son called Eshbaal  as well as Jonathan, David's beloved friend; and Jonathan had a son called Meribbaal . These are not the names as recorded elsewhere; evidently the Chronicles record is highlighting the fact that there was a strand of weakness for idols in the family of Saul, including in Jonathan- who was a type of us in his friendship of David / Jesus. Surely this helps us to better relate to him; his love of David, his appreciation of David's righteousness, his belief that David would have the future Kingdom, struggled against the fact that the worldly influence of his father and great-grandfather still rubbed off upon him.

1Ch 9:37 Gedor, Ahio, Zechariah and Mikloth-
We note that none of the names of the sons of Kish feature the 'Yah' prefix or suffix. Saul didn't come from a spiritual background, and yet the Spirit of God was strong enough to change him and give him "another heart". Just as it can transform secular, irreligious man today.

1Ch 9:38 Mikloth became the father of Shimeam. They also lived with their brothers in Jerusalem, over against their brothers-
The idea is that some of the family lived in Jerusalem, 'opposite', as it were, the family who remained in Gibeah. Jerusalem was originally in Benjamin's territory. Mikloth may refer to another brother of Saul. For the purpose of this genealogy is to introduce us to Saul.

1Ch 9:39 Ner became the father of Kish; and Kish became the father of Saul; and Saul became the father of Jonathan, Malchishua, Abinadab and Eshbaal-
1 Sam. 31:2; 1 Chron. 10:2 read "Jonathan, Abinadab and Malchishua", whereas 1 Sam. 14:49 has "Jonathan, Ishvi and Malchishua". "Ishvi" may be another name for Abinadab; or we may note that the word means "and the second...", which would make sense in 1 Sam. 14:49. The genealogies of 1 Chron. 8:33; 9:39 also mention Esh-Baal or Ishbosheth; perhaps his name mentioning the "Baal" compound was the reason for its exclusion. Having such a name reflects upon Saul's lack of total devotion to Yahweh.

1Ch 9:40 The son of Jonathan was Merib Baal; and Merib Baal became the father of Micah-
Merib-baal (1 Chron. 8:34; 9:40) could mean 'the shame of Baal', but there is evidence that Saul's daughter Michal had an idol and it is likely that even Jonathan was not free of idolatry. Idolatry has always been a besetting weakness amongst even the best of God's people.

Tragically, we so often read of Yahweh's people carrying the names of Baal or other gods within their own names- e.g. Merib-baal (1 Chron. 8:34; 9:40); Ishbaal (1 Chron. 8:33; 9:39); Baal-yada (1 Chron. 14:7); and perhaps worst of all, Baal-Yah (1 Chron. 12:5). Is our 'name' or personality before God the same tragic mixture of flesh and spirit?

1Ch 9:41 The sons of Micah: Pithon, Melech, Tahrea and Ahaz-
Micah may refer to another brother or son of Saul. For the purpose of this genealogy is to introduce us to Saul. "Melech", "king", may refer to the son or relative whom Saul favoured to succeed him, as kings often didn't choose their firstborn sons to succeed them. In this case, it reflects his refusal to believe the reality of the fact that David was to succeed him. Men are all the time in denial of God's word and all the evidence that it is going to come true, and act and plan as if sleepwalking or in amnesia, as if it will not.

1Ch 9:42 Ahaz became the father of Jarah; and Jarah became the father of Alemeth, Azmaveth and Zimri; and Zimri became the father of Moza-
"Jarah" is the very same word for "honeycomb" used in the record of how Jonathan ate of a honeycomb after his great victory over the Philistines, and his father Saul sought to kill him for it (1 Sam. 14:27). We are reading here of the relatives of Saul, so it may well be that this child was named in favour of and respect for Jonathan rather than Saul.

1Ch 9:43 and Moza became the father of Binea, and Rephaiah his son, Eleasah his son, Azel his son-
We may wonder this particular line of Saul's family is recorded. We note that unlike the names of Saul's brothers, the names of this branch generally speak of God or spiritual things. Perhaps the names carried significance to those for whom these genealogies were first prepared. Or maybe the idea is that those who are spiritually minded are the ones whose name is preserved.

1Ch 9:44 Azel had six sons, whose names are: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah and Hanan. These were the sons of Aze
1 Chron. 8:38,39 says that Azel had a nephew called Ulam. Ulam is twelfth from Saul, although generations are often skipped in these genealogies. So seeing that Hezekiah was thirteenth from David, we can conclude that it was Isaiah or Hezekiah who may have first ordered these genealogies to be drawn up, although they were rewritten at the times of the exiles.