1 Chronicles 26:14

1Ch 26:14 And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward.

Ver. 14. Fell to Shelemiah.] Alias Meshelemiah. {1Ch 26:1} So Jehoshuah the high priest is called Joshua. It is lawful to abbreviate names.

A wise counsellor.] Heb., A giver of counsel with wisdom. This is a high commendation.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch 26:14-15. Zechariah his son, a wise counsellor — Which is noted as an excellent and useful accomplishment for his office, in which there was need of wisdom as well as courage, as may appear by the description of their work, 1Ch 26:20, &c. See the note on 1Ch 26:6. The house of Asuppim — Or, of gatherings; probably so named from the assembly of the elders, who met there to consult about the affairs of the temple.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Or, Meshelemiah.

One expert and meet to keep that gate.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(14) And the lot eastward fell to Shelemiah.—The courses of the sons of Shelemiah (Meshelemiah 1Ch_26:1; 1Ch_26:9, and Shallum 9:19) received by lot the post of honour on the east side of the Sanctuary.

Then for Zechariah his son.—Heb., And Zechariah his son, counselling with sagacity, they cast lots. The preposition for may have fallen out before Zechariah; or perhaps Zechariah is the real subject of the verb “cast lots,” which is plural, because Zechariah is the name of a clan or guild. (Comp. 1Ch_24:31; xxv, 8). Zechariah, the firstborn of Meshelemiah (1Ch_26:2), obtained the charge of the north side “They cast lots” may mean drew a lot from the urn.

A wise counsellor.—This little touch is obviously a mark of truth. The chronicler could have had no motive for so characterising a warder of the Temple, unless he had found it in some older source, of which he has only given extracts.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. Shelemiah] i.e. Meshelemiah, 1Ch_26:1-2.

wise counseller] R.V. discreet counsellor.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

To Shuppim and Hosah the lot came forth westward,.... Of Shuppim no mention is before made; of Hosah, see Ch1 26:10 their lot was to be placed at the gates on the western wall, where were four; the two more southward being assigned to the sons of Obededom, whose lot also was southward, are taken notice of under the division in the preceding verse; Parbar was another, Ch1 26:18, and another follows here:

with the gate Shallecheth, by the causeway of the going up; this gate was in later times called Coponius, from the name of a Roman commander, in the times of Herod, who might give it this name on his account; it might have the name of Shallecheth either from "sending out", or carrying out the filth of the temple through it; or rather from "casting up the causeway", as here expressed, which was the going up, or ascent, Solomon made, by which he went up to the temple, Kg1 20:5 and which agrees with the description Josephus (a) gives of one of the gates on the western wall, that it led to the royal palace, the valley between being filled up for the passage; on each side of which causeway, it is said, grew oaks and teil trees, see Isa 6:13 which served both to keep up the causeway, and to make a fine, pleasant, shady walk for the king to pass through to the temple; all which are observed by Dr. Lightfoot (b):

ward against ward; for as the gates answered one another, so the wards or watches at them.

(a) Antiqu. l. 15. c. 11. sect. 5. (b) Ut supra, (Prospect of the Temple), c. 5. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XXVI.

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)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A wise counsellor; which is noted as an excellent and useful accomplishment for his office, in which there was need of wisdom as well as courage, as may appear by the description of their work, 1Ch 26:20, &c. See Poole "1Ch 26:6".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 14-16. The casting of lots for the four chief names and the four chief aspects of gates, now proceeds. A special note is made of the care taken for the house of Asuppim; i.e. of "gatherings" or "stores." For all that we know of this "house," we seem to be left to the verses (15, 17) of this passage, and to the expression, (Neh_12:25) "the storehouses, or stores of the gates" (though the Authorized Version, the "thresholds" of the gates), which would have been more intelligible had it been reversed, "the gates of the stores." Presumably it was a building for keeping safe certain of the sacred property, and was situated south of the temple, and, judging from ver. 17, had two doorways. The Vulgate translates seniorum concilium. To Shuppim. Nothing can be made of this word in this connection, as a proper name, though we have it (1Ch_7:12, 1Ch_7:15) as such. It is now generally rejected, as probably duo to the error of some transcriber, whose eye may have been caught again by the last tee syllables of the closely preceding "Asuppim." But some would place it as the last word of the previous verse, and make it amplify the meaning of Asuppim, e.g. "gatherings for stores." Shallecheth. By derivation, this word means "sending or throwing down." Hence some call it, "the refuse gate." The situation of it is, however, defined here, as by the causeway of the going up, and would seem to render such an interpretation less likely. According to Grove (in Smith"s "Bible Dictionary"), this causeway is still traceable: it runs up from the central valley of the town to the sacred site west of the temple (1Ki_10:5; 2Ch_9:4) and Grove would identify the "gate of Shallecheth" with the present Bab Silsileh. The Septuagint translates hJ pulhou, i.e. the gate of the temple-cell, which word they could get from the inverting of the order of the first two letters of the Hebrew Shallecheth. The Septuagint then mutts the following word, hLsim, Ward against ward; i.e. watch with watch. The expression appears to refer to the fact that Hosah"s lot threw to him the charge of a double position.

HOMILIES BY J.R. THOMSON Ver. 14.

A wise counsellor.

Nothing more is told us of this person than is contained in these words; but how much does even so brief a record imply!

I THE EVENTS OF HUMAN LIFE OFTEN CALL FOR THE EXERCISE OF WISDOM IN COUNSEL. It is SO in the Church, in order that provision may be made for spiritual wants, that employment may be found for spiritual gifts, that differences may be composed and strength consolidated, It is so in the world; for human society presents so many difficult problems, and folly and ignorance are so general, that only a leaven of wisdom can preserve mankind from corruption and dissolution.

II THOSE NOT PERSONALLY CONCERNED IN ANY BUSINESS ARE SOMETIMES MOST FITTED TO ADVISE, A wise man is not only wise for himself; his wisdom is intended by Providence to be placed at the service of others. And the impartiality of an onlooker often enables him to take a wider view and to form a fairer judgment than can be possible to others more interested and excited.

III THERE ARE QUALITIES WHICH ARE SPECIALLY CONTRIBUTIVE TO WISDOM. These may be enumerated natural sagacity, prolonged experience, knowledge, impartiality of mind, sympathy with human feelings, insight into character, etc. Such gifts and acquirements make a man "a wise counsellor.

IV GOD, IN HIS PROVIDENCE, IS EVER RAISING UP SUCH COUNSELORS FOR THE SERVICE OF MANKIND. It has often been observed that, in the conduct of great movements, Providence employs men of impulse and energy, and conjoins with them in service men of deliberate, calm, sagacious judgment. And it is not only in what are called great affairs that this arrangement is observable. Wise men may be found in all conditions of life.

V THE HAPPIEST RESULTS FOLLOW THE COUNSELS OF THE WISE. They are the means of directing the young, of succouring the tempted, of guiding the affairs of state, of promoting the peace of Churches, of advancing the gospel of Christ. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To Shuppim and Hosah the lot came forth westward,.... Of Shuppim no mention is before made; of Hosah, see Ch1 26:10 their lot was to be placed at the gates on the western wall, where were four; the two more southward being assigned to the sons of Obededom, whose lot also was southward, are taken notice of under the division in the preceding verse; Parbar was another, Ch1 26:18, and another follows here:

with the gate Shallecheth, by the causeway of the going up; this gate was in later times called Coponius, from the name of a Roman commander, in the times of Herod, who might give it this name on his account; it might have the name of Shallecheth either from "sending out", or carrying out the filth of the temple through it; or rather from "casting up the causeway", as here expressed, which was the going up, or ascent, Solomon made, by which he went up to the temple, Kg1 20:5 and which agrees with the description Josephus (a) gives of one of the gates on the western wall, that it led to the royal palace, the valley between being filled up for the passage; on each side of which causeway, it is said, grew oaks and teil trees, see Isa 6:13 which served both to keep up the causeway, and to make a fine, pleasant, shady walk for the king to pass through to the temple; all which are observed by Dr. Lightfoot (b):

ward against ward; for as the gates answered one another, so the wards or watches at them.

(a) Antiqu. l. 15. c. 11. sect. 5. (b) Ut supra, (Prospect of the Temple), c. 5. sect. 1.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)