Chapter 26 deals with the 24 courses of porters or warders (vs. 1-19), the overseers of the treasures of the sanctuary (vs. 20-28), and the officials charged with “outward business over Israel,” such as officers and judges (vs. 29-32).

 This is not the Asaph of ch. 25:2, who was a Gershonite (ch. 6:39-43). The Korhites, descendants of Korah, were Kohathite Levites (Ex. 6:18, 21; Num. 16:1).

 One of the doorkeepers for the ark when it was first brought to Jerusalem (chs. 15:24; 16:38). It is possible, though unproved, that he was “Obed-edom the Gittite,” in whose house David deposited the ark for a time after the death of Uzza (ch. 13:13, 14).

 If, as some think, this Obed-edom was “the Gittite” (see on v. 4), then this clause alludes to the fact that “the Lord blessed the house of Obed-edom, and all that he had” (ch. 13:14). The names of his sons seem to reflect testimonials of his recognition of divine favor. The following meanings are suggested, though we cannot in every case be certain of the precise designation or shade of thought: Shemaiah, “Jehovah has heard”; Jehozabad, “Jehovah has bestowed”; Joah, “Jehovah is a brother”; Sacar, “wages”; Nethaneel, “God has given”; Ammiel, “God is a kinsman”; Issachar, “there is hire” or, perhaps, “a man of hire”; and Peulthai, “recompense of Jehovah.”

Or, “men of ability.”

Or, “for ability,” or, “for efficiency.”

That is, made him “fratriarch” among his brethren, with the right to exercise authority over them. This was in addition to the rights that usually accompanied the birthright (see The Biblical Archaeologist, Vol. III, No. 1, pp. 9, 10).

 Compare ch. 25:8.

The posts of the porters were assigned among the various families, without regard to age.

This, the first gate mentioned, was the gate of honor, for the sanctuary faced the east.

Literally, “house of gatherings,” or “house of stores.” This lot of gatekeeper to the storehouse or treasury fell to Obed-edom and his sons.

 Probably meaning “the gate of casting forth,” that is, the “refuse gate.” It has been thought to be the gate through which Temple sweepings were taken out (see Neh. 3:13).

Probably the road going up from the Tyropoeon Valley to the western gate of the Temple.

 This may mean that there were two guards on each side of the gate to the storehouse (see on v. 15).

 The meaning of this word is uncertain. Some think that it is a Persian word denoting “summerhouse,” or a building open to the light and air. It seems to denote some form of structure at the western side of the Temple. The same word in the plural, parwarim, occurs in 2 Kings 23:11 (translated “suburbs”), where it probably denotes a structure at the eastern entrance to the Temple. In this whole account the Temple is spoken of as being already in existence, although it had not yet been built. No doubt David made the plan for the entire Temple, and went so far as to leave directions as to where the gatekeepers should be stationed when the Temple was built. It was left to Solomon to carry out these instructions.

 The number of gatekeepers was 24 in all: 6 on the east side, 4 on the north, 8 on the south, and 6 on the west. The total number of warders on duty at any one time was doubtless much larger than this, since there were 4,000 “porters,” or doorkeepers, in all (ch. 23:5). The 24 here mentioned were evidently head warders under whom the 4,000 served.

 These were probably the ordinary revenues and stores of the sanctuary, and would include such contributions as were legally prescribed and were regularly given together with special offerings (see Ex. 30:11-16; Lev. 27; Num. 18:16; 1 Chron. 29:7, 8).

 These treasures included spoil taken in battle, which was dedicated to the Lord (vs. 26, 27).

 This enumeration of the four great clans of Kohath (see ch. 23:12-20) constitutes a heading for the rest of the chapter, which deals with Amramites (vs. 24-28), Izharites (v. 29), and Hebronites (vs. 30-32).

This man was comptroller in chief of the Temple treasures.

 An example of “son” meaning remote descendant (see on ch. 2:7).

 The “brethren” of Shebuel were his kindred of the family of Eliezer, son of Moses and brother of Gershom, namely, Rehabiah, Jeshaiah, etc. The object of this verse is to show the extraction of Shelomith (v. 26). This Shelomith is not to be confused with Shelomith the Gershonite (ch. 23:9) nor with Izharite (chs. 23:18; 24:22).

 Compare 2 Sam. 8:11; 1 Chron. 18:11; 2 Chron. 5:1.

David evidently made provision not only for the construction of the Temple but also for its future maintenance.

 On the occasion when Samuel became judge he gained a great victory over the Philistines (1 Sam. 7:3-13), and it was no doubt the spoils that were taken at that time that are here referred to.

 These words indicate that it was a general practice to make dedications to the Lord from the spoils of war (see 2 Kings 12:18).

 This external work of the Levites consisted of carrying responsibilities as “officers and judges.” According to ch. 23:4, 6,000 Levites were set apart for these duties. Already in the days of Moses priests were assigned duties as judges (Deut. 17:9-12; 19:17; 21:5).

 Compare this figure with the 2,700 overseers east of the Jordan (v. 32). Why there should be more overseers for the two and one-half tribes in eastern Palestine than for the remaining tribes in western Palestine is not disclosed.

 Evidently including such work as the collection of the tithes, the redemption money, and freewill offerings of the people. It might also have included such work as religious teaching (see 2 Chron. 17:7-9).

 The record closes with the Hebronites but with no mention of the Uzzielites (see v. 23).

 Compare ch. 29:27. The present regulations were made shortly before the death of David, after Solomon was already on the throne (ch. 23:1).

 Originally a Merarite city (Joshua 21:39), whereas the Hebronites were Kohathites (1 Chron. 6:2).

Religious matters connected with the Temple and secular things connected with the civil administration.