I Chronicles 26:13-19 · Bible study
1 Chronicles 26:13-19 Commentary: Lot-Casting for Temple Guards
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore how the casting of lots for temple gatekeepers in I Chronicles 26:13-19 reveals God's impartiality and sovereign ordering of worship.
Research Summary
- Meaning: The gates of the temple were assigned by lot to Levite families, ensuring impartial, God-directed guard duty.
- Key words: Lots (gōrālōt), gate (sha‘ar), guard (mishmār), storehouse (’āsupîm), highway (mĕsillâ), Parbar (parbār).
- Main debate: Whether 'Shuppim' (v.16) is a person or a textual corruption of 'Asuppim'.
- Theological theme: God's sovereignty over the details of worship and His impartial acceptance of all servants.
- Best use: Teaching on how God values every role in ministry and how believers can trust God's direction when making decisions.
Translation Comparison
BSB Berean Standard Bible 2020
13They cast lots for each gate, according to their families, young and old alike.
14The lot for the East Gate fell to Shelemiah. Then lots were cast for his son Zechariah, a wise counselor, and the lot for the North Gate fell to him.
15The lot for the South Gate fell to Obed-edom, and the lot for the storehouses to his sons.
16The lots for the West Gate and the Shallecheth Gate on the ascending highway fell to Shuppim and Hosah. There were guards stationed at every watch.
17Each day there were six Levites on the east, four on the north, four on the south, and two pairs at the storehouse.
18As for the court on the west, there were four at the highway and two at the court.
19These were the divisions of the gatekeepers who were descendants of Korah and Merari.
WEB World English Bible 2000
13They cast lots, the small as well as the great, according to their fathers’ houses, for every gate.
14The lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counselor, they cast lots; and his lot came out northward.
15To Obed-Edom southward; and to his sons the storehouse.
16To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goes up, watchman opposite watchman.
17Eastward were six Levites, northward four a day, southward four a day, and for the storehouse two and two.
18For Parbar westward, four at the causeway, and two at Parbar.
19These were the divisions of the doorkeepers; of the sons of the Korahites, and of the sons of Merari.
KJV King James Version 1769
13And they cast lots, as well the small as the great, according to the house of their fathers, for every gate.
14And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward.
15To Obed–edom southward; and to his sons the house of Asuppim.
16To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward.
17Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two.
18At Parbar westward, four at the causeway, and two at Parbar.
19These are the divisions of the porters among the sons of Kore, and among the sons of Merari.
ASV American Standard Version 1901
13And they cast lots, as well the small as the great, according to their fathers’ houses, for every gate.
14And the lot eastward fell to Shelemiah. Then for Zechariah his son, a discreet counsellor, they cast lots; and his lot came out northward.
15To Obed-edom southward; and to his sons the store-house.
16To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goeth up, watch against watch.
17Eastward were six Levites, northward four a day, southward four a day, and for the store-house two and two.
18For Parbar westward, four at the causeway, and two at Parbar.
19These were the courses of the doorkeepers; of the sons of the Korahites, and of the sons of Merari.
YLT Young's Literal Translation 1898
13and they cause to fall lots, as well the small as the great, according to the house of their fathers, for gate and gate.
14And the lot falleth eastward to Shelemiah; and for Zechariah his son--a counsellor with understanding--they cause to fall lots, and his lot goeth out northward:
15to Obed-Edom southward, and to his sons, the house of the gatherings;
16to Shuppim and to Hosah to the west, with the gate Shallecheth, in the highway, the ascent, charge over-against charge;
17to the east the Levites are six; to the north daily four, to the south daily four, and to the gatherings two by two,
18at Parbar, to the west, are four at the highway, two at Parbar.
19These are the courses of the gatekeepers, of the sons of the Korhite, and of the sons of Merari.
Darby Darby Bible 1890
13And they cast lots, the small as well as the great, according to their fathers' houses, for every gate.
14And the lot eastward fell to Shelemiah; and they cast lots for Zechariah his son, a wise counsellor, and his lot came out northward;
15to Obed-Edom southward; and to his sons the storehouse.
16To Shuppim and Hosah westward, with the gate Shallecheth, by the causeway of the ascent, watch against watch.
17Eastward were six Levites, northward four a day, southward four a day, and in the storehouse two [and] two.
18At the portico westward, four at the causeway, two at the portico.
19These are the divisions of the doorkeepers among the sons of the Korahites and among the sons of Merari.
Douay-Rheims Douay-Rheims Bible 1899
13And they cast lots equally, both little and great, by their families for every one of the gates.
14And the lot of the east fell to Selemias. But to his son Zacharias, a very wise and learned man, the north gate fell by lot.
15And to Obededom and his sons that towards the south: in which part of the house was the council of the ancients.
16To Sephim, and Hosa towards the west, by the gate which leadeth to the way of the ascent: ward against ward.
17Now towards the east were six Levites: and towards the north four a day: and towards the south likewise four a day: and where the council was, two and two.
18In the cells also of the porters toward the west four in the way: and two at every cell.
19These are the divisions of the porters of the sons of Core, and of Merari.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 26:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this passage describes the assignment of gatekeeping posts in the temple by casting lots, a method that ensured divine selection and prevented human favoritism. The lot fell impartially: younger and older, smaller and larger families all participated equally. Barnes notes that the distribution was made before the temple was built, based on David's divinely inspired plan. Keil and Delitzsch observe that the phrase 'for every gate' means each of the four sides of the temple had designated guards. The east gate, being the main entrance, received six Levites (Clarke, Gill), while north and south had four each, and the storehouse (Asuppim) had two pairs. The western side included the gate Shallecheth, likely a refuse gate (Clarke, Wesley), with four guards at the causeway and two at Parbar. The gatekeepers belonged to the families of the Korahites and Merarites. The lot system mirrored that of the priests and musicians (1 Chr 24:5,31; 25:8), reflecting God's order and the value of every servant, regardless of status.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal historical account: The passage records actual gate assignments for Solomon's temple based on David's planning; the names and numbers are precise historical data.
- Text-critical correction: The presence of 'Shuppim' is a textual error; the original intended a shorter list, which reduces confusion and aligns with other lists of gatekeepers.
- Symbolic interpretation: The differing numbers of guards at each gate (six east, four north, etc.) may carry symbolic meaning (e.g., completeness, creation order), though this is less common among modern scholars.
What is clear: God sovereignly directed the distribution of gatekeeping duties through the lot, and every Levite family – regardless of size or status – participated equally in that decision.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Use of lots in assigning gate posts | Lots were cast to determine which family would serve at each gate, with both small and great participating equally. This method removed human bias and sought God's decision. | Some traditions emphasize the randomness of the lot as a type of divine oracle (Prov 16:33), while others see it primarily as a fair procedure to prevent conflict. Both views accept that God directed the outcome. |
| Identity of 'Shuppim' in verse 16 | The text lists Shuppim and Hosah as receiving the west gate. | Many modern commentators (Barnes, Cambridge, Keil) believe 'Shuppim' is a scribal error, a repetition of the ending of 'Asuppim'. Therefore, they read 'Hosah' alone as the assignee. The Greek Septuagint (Codex B) reads 'the second' instead of Shuppim, supporting this. Other commentators accept the Masoretic text as is and see Shuppim as a real person. |
| Meaning of 'house of Asuppim' | It refers to a building or area near the temple used for collection or storage. | Some (Clarke, Gill) think it was a storehouse for offerings or supplies. Others (Wesley, some Jewish sources) suggest it was a council chamber where elders assembled. Most recent scholars favor the 'storehouse' interpretation. |
| Location of 'Parbar' | It was on the west side of the temple area, possibly a colonnade or a structure with gates. | The word's origin is uncertain; some connect it to Persian meaning 'lighted by the sun' (Cambridge). Others equate it with 'Parvar' in 2 Kgs 23:11, meaning 'precincts' or 'suburbs' (Gill, Jamieson-Fausset-Brown). Consensus points to a western annex. |
Historical & Cultural Context
David organized the temple service decades before construction began, appointing Levites to specific duties based on God's instructions (1 Chr 23-26). The gatekeepers, or porters, were among the 4,000 Levites assigned to guard the temple precincts (1 Chr 23:5). Casting lots was a standard biblical method for discerning God's will in important decisions (Prov 16:33; Lev 16:8; Josh 18:6). Here, lots determined which family would serve at which gate, removing human preference and promoting unity.
The geographical details reflect the temple's layout as planned. The east gate was the primary entrance used by worshippers, so six Levites were stationed there. The north and south gates each had four. The 'house of Asuppim' (storehouse) likely held offerings and supplies, requiring two guards at each entrance. The west side included the Shallecheth Gate, probably a refuse gate through which ashes and offal were removed (Wesley, Clarke). The 'causeway that goes up' was the raised road from the lower city to the temple mount (1 Kgs 10:5; 2 Chr 9:4). 'Parbar' may denote a colonnade or a structure on the west side of the temple (Cambridge, Keil). Some commentators see a textual issue: 'Shuppim' (v.16) may be a scribal duplication of 'Asuppim' (Barnes, Cambridge). If that reading is followed, the west gate was assigned to Hosah alone.
The 93 chief porters listed in the chapter supervised a larger group, showing a well-organized hierarchy. The lot affirmed that every role, whether guarding a main entrance or a side gate, was equally God-ordained.
Textual Notes
The supplied commentaries note one significant textual issue. In verse 16, the name 'Shuppim' (lĕšuppîm) is suspected to be a scribal duplication of the last syllables of the preceding word 'Asuppim' (hā’ăsuppîm). Barnes, the Cambridge Bible, and Keil & Delitzsch all argue for its removal, leaving Hosah as the sole recipient of the west gate. The Septuagint (Codex B) reads 'for the second' (εἰς δεύτερον), which may reflect an attempt to correct a confused text. No other variants are highlighted in the consulted sources.
Reception History
This passage has been read throughout church history as a model of orderly worship and trust in divine guidance. Early Jewish tradition in the Mishnah (Middot) elaborated on the temple gates, extrapolating from these details to describe the Second Temple. Christian commentators from the Reformation onward (e.g., Calvin, Matthew Henry) used the lot-casting to illustrate that God appoints every believer to a unique role in His house. The passage is frequently cited in discussions of church polity to support the principle of impartial assignment of duties. Though less familiar than other Old Testament narratives, its emphasis on equality before God and the sacredness of even the most menial service has inspired hymns and devotional reflections on the dignity of work done for God.
Preaching This Verse
Three-point outline
- God appoints the humble and the great. The lot fell on small and large families alike. No one could claim privilege; every gate assignment came from God. Temple service values every participant equally.
- God orders the details of worship. The specific numbers of guards at each gate show that nothing was left to chance. God cares about the precise arrangement of His house.
- God's will is sought through trusted means. The casting of lots was not superstition but a way of submitting to divine direction. We too can trust God to guide decisions in our service.
Five-point outline
- The impartiality of the lot, no gate is more honorable than another; every post is sacred.
- The significance of the east gate, six guards, the busiest entrance, teaches that greater responsibility requires greater readiness.
- The hidden posts, the storehouse (Asuppim) and the refuse gate (Shallecheth) remind us that unseen service is precious to God.
- Zechariah the wise counselor, he was fit to lead, but he still accepted the outcome of the lot. Wisdom does not override submission to God's plan.
- The legacy of the Korahites and Merarites, these families carried forward a tradition of faithful guarding. Our service continues the work of generations.
Illustration hooks
- A church volunteer coordinator assigns tasks by lottery rather than personal preference, revealing hidden talents and preventing resentment.
- An office where every employee, from CEO to intern, draws a chore from a hat, the randomness levels the field.
- Security details for a large public event: the hardest posts are filled not by seniority but by impartial assignment.
Questions your congregation is asking
- Why did the temple need so many gatekeepers? What was their actual job beyond guarding?
- Does the casting of lots mean we should use random methods to make decisions today?
- How can we apply the principle of equality in serving God when some roles seem more glamorous than others?
Leading a Discussion
This passage shows God's careful planning for worship in the temple. He assigned specific families to guard each gate, using lots to make the assignments fair. The gatekeepers' work was essential: they protected sacred spaces and controlled access. In our study, consider how God orders the life of His people and how our own service, even in small, unnoticed roles, is part of a larger plan.
Discussion questions
- What surprises you about the way gatekeepers were assigned to their posts?
- Why do you think the lot was cast 'as well the small as the great'? What does this say about God's view of status?
- How did the gatekeepers' role contribute to worship in the temple? (See also 1 Chr 9:23-26.)
- What does the distribution of guards (six east, four north, four south, two and two at the storehouse) tell us about priorities in God's house?
- Zechariah is called a 'wise counselor' yet he still submitted to the lot. How does wisdom relate to submission to God's leading in your life?
- Some scholars suggest 'Shuppim' is a scribal error. How does our confidence in Scripture hold when we encounter textual uncertainties?
- In your church, how can roles be assigned in a way that honors both God's sovereignty and people's gifts?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Chronicles 24:5 | Thus they were divided impartially by drawing lots; for there were princes of the sanctuary and princes of God, both of the sons of Eleazar, and of the sons of Ithamar. |
| I Chronicles 24:31 | These likewise cast lots even as their brothers the sons of Aaron in the presence of David the king, Zadok, Ahimelech, and the heads of the fathers’ households of the priests and of the Levites, the fathers’ households of the chief even as those of his younger brother. |
| I Chronicles 25:8 | They cast lots for their offices, all alike, the small as well as the great, the teacher as well as the student. |
| II Chronicles 25:24 | He took all the gold and silver, and all the vessels that were found in God’s house with Obed-Edom, and the treasures of the king’s house, and the hostages, and returned to Samaria. |
| I Kings 10:5 | the food of his table, the sitting of his servants, the attendance of his officials, their clothing, his cup bearers, and his ascent by which he went up to Yahweh’s house, there was no more spirit in her. |
| I Chronicles 26:10 | Also Hosah, of the children of Merari, had sons: Shimri the chief (for though he was not the firstborn, yet his father made him chief), |
| I Chronicles 26:12 | Of these were the divisions of the doorkeepers, even of the chief men, having offices like their brothers, to minister in Yahweh’s house. |
| II Chronicles 9:4 | the food of his table, the seating of his servants, the attendance of his ministers, their clothing, his cup bearers and their clothing, and his ascent by which he went up to Yahweh’s house, there was no more spirit in her. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that each gate assignment was determined by lot, not personal preference. He explains the meaning behind two gate names: Asuppim, the storehouse for offerings, and Shallecheth, through which temple waste was carried. Six Levites guarded the eastern gate because it was the busiest.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies the unusual gate names by their Hebrew meanings: Asuppim is a storehouse, and Shallecheth is the gate where temple sweepings were thrown out. He suggests the name Shuppim is a scribal duplication of Asuppim. He also notes that David speaks of the temple as already standing because he had fully planned its organization, though Solomon would later build it.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible commentary focuses on reconstructing the original text of the doorkeepers' stations through careful comparison with parallel passages in Chronicles and Kings. It clarifies place names and identifies the gate Shallecheth, noting archaeological traces of two causeways that likely led up to the Temple.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that the gatekeepers' assignments were determined by casting lots, covering every gate and including both small and great families. They record the specific numbers, directions, and named individuals, showing that even the distribution of Levitical duties was ordered by divine direction rather than human choice.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the gatekeepers' assignments were settled by lot, not by family status or prestige. He also notes these men were no ordinary porters; they were figures of rank, learning, and trust, some serving as judges or guarding temple treasures.
Jamieson-Fausset-Brown Commentary Protestant 1871
This commentary breaks down the precise assignments of the Levite gatekeepers by lot, specifying the obscure names and locations of each gate—such as the storehouse Asuppim and the rubbish gate Shallecheth. It details the exact number of men posted at each gate, totaling twenty-four guards on daily duty, based on the traffic each entrance received.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasize that the twenty-four doorkeeper guard stations were all occupied simultaneously every day, unlike the rotating weekly service of priests and musicians. They note that the numbers of family heads and total doorkeepers do not neatly correspond to twenty-four
Lange's Commentary Reformed 1857
Lange closely traces the genealogical and numeric details of the Levitical gatekeepers, treasurers, and officers. He clarifies that the figures given represent leaders, not individual guards, and that the division of duties appears to have been arranged by lot, not a systematic plan.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights how the gatekeepers’ duties were assigned by lot, treating the small and the great alike, so that no family could claim preference. He notes that Obed-edom’s many sons came because God blessed him, and that even humble posts like gatekeeping required strong, capable men.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the gatekeepers' duties were assigned by lot, not age or rank, to remove human favoritism. He explains that the Shallecheth gate, where temple refuse was discarded, was placed on a private side away from main paths. The chief gate received a stronger guard of six, with wards set opposite each other for balanced coverage.