TRV
Translation
King James Version
And at Bethmarcaboth, and Hazarsusim, and at Bethbirei, and at Shaaraim. These were their cities unto the reign of David.
KJV (with Strong's)
And at Bethmarcaboth H1024, and Hazarsusim H2702, and at Bethbirei H1011, and at Shaaraim H8189. These were their cities H5892 unto the reign H4427 of David H1732.
Complete Jewish Bible
Beit-Markavot, Hatzar-Susim, Beit-Bir'i and Sha'arayim. These were their cities until the reign of David.
Berean Standard Bible
Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim. These were their cities until the reign of David.
American Standard Version
and at Beth-marcaboth, and Hazar-susim, and at Beth-biri, and at Shaaraim. These were their cities unto the reign of David.
World English Bible Messianic
and at Beth Marcaboth, and Hazar Susim, and at Beth Biri, and at Shaaraim. These were their cities to the reign of David.
Geneva Bible (1599)
And at Beth-marcaboth, and at Hazar Susim, at Beth-birei, and at Shaaraim, these were their cities vnto the reigne of Dauid.
Young's Literal Translation
and in Beth-Marcaboth, and in Hazar-Susim, and in Beth-Birei, and in Shaarim; these are their cities till the reigning of David.
Study This Verse
Commentary on 1 Chronicles 4 verses 24–43
24 ¶ The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul:
25 Shallum his son, Mibsam his son, Mishma his son.
26 And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son.
27 And Shimei had sixteen sons and six daughters; but his brethren had not many children, neither did all their family multiply, like to the children of Judah.
28 And they dwelt at Beersheba, and Moladah, and Hazarshual,
29 And at Bilhah, and at Ezem, and at Tolad,
30 And at Bethuel, and at Hormah, and at Ziklag,
31 And at Bethmarcaboth, and Hazarsusim, and at Bethbirei, and at Shaaraim. These were their cities unto the reign of David.
32 And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities:
33 And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy.
34 And Meshobab, and Jamlech, and Joshah the son of Amaziah,
35 And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel,
36 And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah,
37 And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah;
38 These mentioned by their names were princes in their families: and the house of their fathers increased greatly.
39 And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks.
40 And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old.
41 And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there was pasture there for their flocks.
42 And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi.
43 And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.
We have here some of the genealogies of the tribe of Simeon (though it was not a tribe of great note), especially the princes of that tribe, Ch1 4:38. Of this tribe it is said that they increased greatly, but not like the children of Judah, Ch1 4:27. Those whom God increases ought to be thankful, though they see others that are more increased. Here observe, 1. The cities allotted them (Ch1 4:28), of which see Jos 19:1, etc. When it is said that they were theirs unto the reign of David (Ch1 4:31) intimation is given that when the ten tribes revolted from the house of David many of the Simeonites quitted these cities, because they lay within Judah, and seated themselves elsewhere. 2. The ground they got elsewhere. When those of this tribe that revolted from the house of David were carried captive with the rest into Assyria those that adhered to Judah were remarkably owned of God and prospered in their endeavours to enlarge their coasts. It was in the days of Hezekiah that a generation of Simeonites, whose tribe had long crouched and truckled, was animated to make these bold efforts. (1.) Some of them attacked a place in Arabia, as it should seem, called the entrance of Gedor, inhabited by the posterity of accursed Ham (Ch1 4:40), made themselves masters of it, and dwelt there. This adds to the glory of Hezekiah's pious reign, that, as his kingdom in general prospered, so did particular families. It is said that they found fat pastures, and yet the land was quiet; even when the kings of Assyria were giving disturbance to all their neighbours this land escaped their alarms. The inhabitants being shepherds, who molested none, were not themselves molested, till the Simeonites came and drove them out and succeeded them, not only in the plenty, but in the peace, of their land. Those who dwell (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that God who appoints the bounds of our habitation. (2.) Others of them, to the number of 500, under the command of four brethren here named, made a descent upon Mount Seir, and smote the remainder of the devoted Amalekites, and took possession of their country, Ch1 4:42, Ch1 4:43. Now the curses on Ham and Amalek had a further accomplishment, when they seemed dormant, if not dead; as had also the curse on Simeon, that he should be divided and scattered (Gen 49:7): yet to him it was turned into a blessing, for the families of Simeon, which thus transplanted themselves into those distant countries, are said to dwell there unto this day (Ch1 4:43), by which it should seem they escaped the calamities of the captivity. Providence sometimes sends those out of trouble that are designed for preservation.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–43. Public domain.
Copy as
Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 1 Chronicles 4:31 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Chronicles 4:31 meticulously lists four cities—Bethmarcaboth, Hazarsusim, Bethbirei, and Shaaraim—as part of the tribal inheritance of the Simeonites. This verse, embedded within the extensive genealogies of the Chronicler, serves not merely as a geographical inventory but as a precise historical demarcation, explicitly stating that these settlements remained under Simeonite control "unto the reign of David." This concluding phrase provides a vital chronological anchor, hinting at the dynamic nature of tribal landholdings and the evolving political landscape of early Israel, particularly as the monarchy consolidated power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several literary devices in 1 Chronicles 4:31. The primary device is Enumeration, as the verse is part of a larger list of cities, designed to provide a comprehensive and precise record of tribal landholdings. This meticulous listing serves to affirm the historical reality of the inheritance and God's faithfulness to His promises. Furthermore, the phrase "unto the reign of David" functions as a significant Historical Marker, providing a specific chronological boundary for the Simeonite possession of these cities. This marker introduces an element of Temporal Limitation, subtly hinting at a change or re-evaluation of these territories during the period of the united monarchy. The very act of naming specific places also contributes to Verisimilitude, lending an air of authenticity and historical accuracy to the narrative, grounding the theological claims in concrete geographical and historical details. This combination of devices underscores the Chronicler's commitment to both historical accuracy and theological purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous detail found in 1 Chronicles 4:31, particularly the enumeration of cities and the historical demarcation, underscores profound theological truths about God's character and His interaction with humanity. It highlights God's faithfulness in fulfilling His covenant promises, specifically the promise of land to Abraham's descendants. The very existence of these detailed records, even for a tribe like Simeon whose territory was enclaved within Judah, testifies to God's precise and orderly nature, ensuring that every tribe received its inheritance. The phrase "unto the reign of David" also speaks to God's overarching sovereignty over history. While human political and social dynamics led to shifts in land tenure, these changes occurred within the framework of God's ultimate plan for His people and the establishment of His kingdom. It reminds us that earthly inheritances and possessions are temporal, subject to historical change, yet God's promises endure and ultimately point to a far greater, eternal inheritance.
REFLECTION AND APPLICATION
While seemingly a dry list of ancient cities and a historical footnote, 1 Chronicles 4:31 offers rich veins for spiritual reflection and practical application. It reminds us that God is a God of order, precision, and faithfulness, meticulously overseeing the details of His covenant people's lives and their inheritance. Just as the Simeonites received a tangible, if dynamic, inheritance, believers today are called to recognize and steward their spiritual inheritance in Christ. This verse prompts us to consider how we value our spiritual heritage, our place within God's family, and the promises He has given us, which are far more enduring than any earthly possession. It also encourages us to trust in God's sovereignty even amidst life's transitions and uncertainties, knowing that His plans unfold across generations and through changing circumstances, always working towards His ultimate purposes. Our identity is not solely tied to earthly possessions or positions, which may shift, but to our eternal relationship with God, whose faithfulness transcends all temporal boundaries.
Questions for Reflection
FAQ
Why does the Chronicler include such detailed lists of cities and genealogies?
Answer: The Chronicler, writing for a post-exilic audience, included these detailed lists of cities and genealogies for several crucial reasons. Firstly, they served to re-establish the identity and continuity of the Israelite people after the Babylonian exile, connecting them back to their ancestral roots and the covenant promises of God. Secondly, these records affirmed legitimate land claims for the returning exiles, demonstrating that their inheritance in the land of Canaan was divinely ordained, as seen in the original distribution in Joshua 13-21. Thirdly, the genealogies traced the lineage of the Davidic monarchy, reinforcing the hope for a future king from David's line, a central theme in the Chronicler's work (e.g., 1 Chronicles 17:11-14). Ultimately, these meticulous records underscored God's faithfulness to His covenants and His ongoing work in history, providing both a historical anchor and a theological foundation for the post-exilic community.
What is the significance of the phrase "unto the reign of David" in this context?
Answer: The phrase "unto the reign of David" (KJV) or "until the days of David" (ESV, NIV) in 1 Chronicles 4:31 is a vital historical marker. It indicates that the Simeonite possession or distinct control over these specific cities persisted up to the time of King David's rule. This suggests a significant historical transition. During David's reign, the kingdom of Israel became more unified and centralized, and administrative reorganizations likely occurred. For a tribe like Simeon, whose territory was geographically embedded within Judah's, this period might have seen their distinct tribal autonomy over these specific cities diminish, or these cities might have been absorbed more directly into the broader administration of the united monarchy. It highlights the dynamic nature of tribal landholdings and the evolving political landscape of Israel, showing that even divinely allotted territories were subject to historical and political developments under God's sovereign hand. This detail also sets the stage for later Simeonite movements mentioned in 1 Chronicles 4:39-43, which occurred much later, demonstrating the ongoing shifts in tribal fortunes.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 4:31 appears to be a mere historical detail about tribal land, it subtly points to Christ in several profound ways. The meticulous record of land inheritance, divinely promised and meticulously documented, foreshadows the ultimate and eternal inheritance believers receive in Christ. Unlike the temporal and shifting earthly possessions of the Simeonites, our inheritance in Christ is "imperishable, undefiled, and unfading, kept in heaven for you" as described in 1 Peter 1:4. Furthermore, the mention of "the reign of David" serves as a historical anchor, reminding us of the earthly kingdom that God established through David, which ultimately finds its perfect and eternal fulfillment in the reign of Jesus Christ. Jesus is the true and greater Son of David, whose kingdom "will have no end" (Luke 1:32-33). The security and stability that Israel sought in their land find their true and lasting reality in Christ, who is our ultimate dwelling place and the foundation of our eternal security. He is the one who secures our true "place" in God's eternal plan, far surpassing any earthly territory or temporal reign, as we are "seated with him in the heavenly places in Christ Jesus" (Ephesians 2:6), heirs of a kingdom that cannot be shaken (Hebrews 12:28).