The interpretation timeline

1Chr 9:11

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

1 Methodist · 1 Catholic · 1 Lutheran

1Chr 9:11 · Douay-Rheims
“And Azarias the son of Helcias, the son of Mosollam, the son of Sadoc, the son of Maraioth, the son of Achitob, high priest of the house of God.”
Post-Reformation c. 1650 – 1900
1832
A.D.
Adam Clarke Methodist
1762–1832
“The ruler of the house of God - The high priest at this time was Jeshua the son of Jozadak, (Ezr 3:8), and Seraiah, (Neh 11:11), called here Azariah, was the ruler of the house; the person next in authority to the high priest, and who probably had the guard of the temple and command of the priests, Levites, etc. It is likely that the person here was the same as is called the second priest, Kg2 25:18 (note), who was the sagan or high priest's deputy. See the note there.”
Source
1849
A.D.
1774–1849
“Azarias, or Saraias, ibid. 11.[2 Esdras xi. 11.?] — Mosollam, or Sellum, chap. vi. 12. (Calmet) — High is not expressed in Pontifex; and this Azarias was only (Haydock) one of the principal families; (Menochius; Du Hamel) perhaps the second in dignity; (4 Kings xxv. 18.) while Jesus was the successor of Aaron, 1 Esdras iii. 8. (Calmet) — Hebrew and Septuagint, “the ruler,” (Haydock) or “captain of the guard of the house.” (Calmet) — They were styled pontiffs, or princes of the priests. (Tirinus)”
Source
1875
A.D.
Keil & Delitzsch Lutheran
1861–1875
“And their brethren, heads of the house of their fathers, one thousand and seven hundred and threescore. These, with other priests, made up this number, which was greater than those of Judah and Benjamin, that dwelt in Jerusalem, put together: very able men for the work of the service of the house of God: men that had not only strength of body, which some part of the work of the priests required; but had courage and fortitude of mind to set about the service of God with cheerfulness, and to preserve it from corruption.”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.