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Porters, who guarded the temple, being stationed at the four gates. They were selected from the families of Core and Merari, (ver. 19.) and were under (Calmet) five captains, two being placed at the gate leading from the palace, ver. 16. (Haydock) --- How many were appointed to follow the directions of these officers, we do not find. But 4,000 porters are mentioned, chap. xxiii. 5. Some guarded the treasury, &c. After the captivity, the same plan was adopted, chap. ix. (Calmet) --- Son, or descendant of Core, by Asaph, (Haydock) or Abiasaph, (chap. vi. 37.) different from the musician. (Calmet)
Him. Obededom, by giving him a more numerous posterity, than any here mentioned, ver. 8. See 2 Kings vi. 11. (Calmet) (Tirinus)
Semei, who is called Semeias, ver. 4., and 7. The last syllable is not lost in Hebrew or Septuagint. (Haydock) --- Valour. Their post was of a military nature, and required strength. Josephus says, some of the gates could hardly be shut by twenty men.
He had not a first-born. That is, his first-born was either dead or not fit to be chief, and therefore he made Semri the chief, (Worthington; Challoner) who was the second son (Tirinus) of Hosa. Hebrew, "for, or though he was not the first-born, yet his father made him chief." Septuagint add, "of the second division," but without reason, as they interpret, "keeping the command," instead of Semri, the chief, which leaves us without a proper name. (Haydock)
Lord. The companies succeeded each other every sabbath, but the chiefs were not changed. (Calmet) --- The office of these men was most noble. From them were selected treasurers, overseers, prefects, &c., ver. 16-32. (Tirinus) --- The lot decided only between the heads of families. (Du Hamel)
Selemias: the first syllable is frequently neglected in Hebrew, chap. iv. 24. (Tirinus) --- Zacharias was the first-born of Meselemia, ver. 2. (Haydock) --- A very. Hebrew, "a wise counsellor." (Calmet)
And. Protestants, "To Obededom southward, and to his sons, the house of Asuppim." (Haydock) --- This term may denote the "revenue;" where the offerings, destined for the support of the priests, were collected, Exodus xxxiv. 22. We find the same word used for the offerings received at the door of the temple, 2 Esdras xii. 15. It may also mean the house "of the assemblies," (Calmet) where the 72 judges of the Sanhedrim met. (Villalpand) (Tirinus)
Which. Hebrew Shalecheth, (Calmet) or ssolcoth, (Haydock) "which leads or casts out" the filth from the temple. (Villalpand) (Isaias vi. 13.) (Menochius) --- But there were conduits for that purpose; and the meaning of the Vulgate is more accurate. (Calmet) --- The palace lay below the tabernacle and the temple, (Tirinus) on the west. (Josephus, [Antiquities?] xv. 14.) (Calmet) --- Ward. The centinels where opposite to each other, (Menochius) or at equal distances. All were replaced at the same time. (Calmet) --- Two captains were stationed on this road, for greater respect to the king, (Haydock) and because the concourse and dangers were increased, ver. 18. (Tirinus)
Six. This gate was the most frequented, (Calmet) and the king entered by it. --- Council. Hebrew asupim, as [in] ver. 15, "for the offerings two and two," (Haydock) distinct from the porters.
Cell. Hebrew is not clearer: "at the chamber" (Calmet; ’at the house of the instruments’ for sacrifice; (Menochius) at Parbar.; Protestants) of the west, at the ascent, two at each chamber." (Calmet) --- Protestants, "at the causey, and two at Parbar." This term is not in Hebrew. It resembles Parvar, or Pharurim, (4 Kings xxiii. 11.) which is said to signify "suburbs," in Chaldean. But it cannot have this meaning here: and these terms are probably borrowed from the Greek, phroura, a military "post;" so that we might translate "There were at the western post, four guards for the ascent, two at each post:" one perhaps was near the temple, (Calmet) the other at the palace gates, 4 Kings xi. 6. Septuagint is more diffuse, but throws no light upon this passage. (Haydock)
Now. Hebrew and Septuagint add, "the Levites:" the latter translate Achias, "their brethren." (Haydock) --- Vessels. Or vessels of the holy places, or of things holy. Vasa sanctorum. (Challoner) --- Septuagint, "of the consecrated treasures," chap. xxviii. 12. (Haydock)
Ledan is called Leedan, (chap. xxiii. 8.) son of Gerson. His first-born was Jahiel. This person is here styled Jehieli, and was chief of the Gersonites; at least the eldest branch.
Brethren. Hebrew and Septuagint, "brother." In effect, we find that Joel was the son of Leedan, chap. xxiii. --- Zathan, whose name ends in m both in Hebrew and Septuagint, may perhaps be his grandson. We often find sons in Hebrew when only one is specified. Jehieli might adopt his two brothers; so that none of his own children are mentioned. (Haydock) --- We may also translate: "(21) These are the sons of Ledan, the Gersonite. Out of Ledan, the Gersonite, came chiefs of families: Jehiel, (22) the sons of Jehiel, Zathan and Joel, his (Jehiel’s) brethren, were over," &c. It appears that Jehiel was treasurer, chap. xxix. 8.
Ozielites. These are all the sons of Caath, chap. vi. 18.
Moses. Many are passed over; (Calmet) or Subael acted by his children. (Menochius)
Selemith was to guard the treasure, taken in war. (Calmet) --- Dedicated. Literally, "sanctified," by designating for holy uses. (Worthington)
Wars. Hebrew, "out of the spoils won in battles, which they had set apart as sacred, to support the house," &c. Septuagint, "that the building of the house of the Lord might not be retarded." (Haydock) --- Yet these spoils remained untouched by Solomon, who imitated this piety, as others did, 3 Kings xiv. 26. The Romans adored Jupiter Prædator, as he was styled, because part of the plunder was allotted to him. (Servius in Virgil, Æneid iii.) Irruimus ferro et Divos ipsumque vocamus
In prædam partemque Jovem.
People vied with each other in the munificence of their presents. (Cæsar, Bel. Gall. vi.) (Calmet)
Samuel, while he was at the head of affairs. (Menochius) --- Joab. Though these three were not very religious, they concurred in promoting the splendour of the public worship, as that would at least procure them applause. (Haydock)
Them. Hebrew, "for officers (shoterim, "scribes," (Haydock) whose power was very great.; Calmet) and judges." The former are often placed first, as more honourable, so that they were not mere heralds or executioners. The administration of justice was chiefly in the hands of the Levitical tribe, chap. xxiii. 4. The sons of Hebron resided on the east, while those of Isaar and Oziel probably acted as judges on the western side of the Jordan, ver. 30. (Calmet) --- They were not confined to the temple, but taught the people the law of Moses in the cities abroad. (Menochius)
Beyond. Hebrew meheber means, "at the passage, or on either side." Protestants, "on this side Jordan, westward." This would seem to designate the countries nearer Jerusalem. (Haydock) --- But westward may also be understood with reference to Ruben, &c., so as to mean the parts along the river. --- King. To decide both ecclesiastical and civil causes. (Calmet) --- They also inspected the preparations for the temple, and gathered the king’s tribute. (Grotius)
Jazer, a city of Gad, in Galaad. (Adrichomius) (Menochius)
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Haydock, George Leo. "Commentary on 1 Chronicles 26". "Haydock's Catholic Bible Commentary". https://www.studylight.org/
the Fourth Week after Epiphany