1 Chronicles 4:32

Translation
King James Version
And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities:
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KJV (with Strong's)
And their villages H2691 were, Etam H5862, and Ain H5871, Rimmon H7417, and Tochen H8507, and Ashan H6228, five H2568 cities H5892:
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Complete Jewish Bible
Their villages were 'Eitam, 'Ayin, Rimmon, Tokhen and 'Ashan, five cities,
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Berean Standard Bible
And their villages were Etam, Ain, Rimmon, Tochen, and Ashan—five towns—
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American Standard Version
And their villages were Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities;
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World English Bible Messianic
Their villages were Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities;
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Geneva Bible (1599)
And their townes were Etam, and Ain, Rimmon, and Tochen, and Ashan, fiue cities.
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Young's Literal Translation
And their villages are Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities,
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See also
Joshua 19:7
In the KJVVerse 10,418 of 31,102

Study This Verse

SUMMARY

1 Chronicles 4:32 is a concise yet significant verse embedded within the extensive genealogies of the tribe of Simeon, meticulously listing five specific settlements—Etam, Ain, Rimmon, Tochen, and Ashan—that constituted their villages. This seemingly mundane detail serves a profound purpose within the Chronicler's post-exilic narrative: it affirms the precise fulfillment of God's covenant promises regarding the land allocation to Israel, underscoring the enduring importance of identity, heritage, and continuity for a community grappling with its past and future.

CONTEXT

  • Literary Context: Chapter 4 of 1 Chronicles is primarily dedicated to the genealogies and territorial descriptions of the tribes of Judah and Simeon. Following an extensive and intricate lineage of Judah (verses 1-23), the narrative transitions to the tribe of Simeon from verse 24 onwards. This methodical shift highlights the Chronicler's comprehensive approach to documenting the tribes, emphasizing their historical continuity and divine allocation of land. The inclusion of specific city names, as seen in 1 Chronicles 4:32, is characteristic of these genealogical and territorial records, providing tangible evidence of the tribes' enduring presence and inheritance within the Promised Land. For the post-exilic audience, these lists were not merely historical curiosities but vital affirmations of their ancestral claims, land rights, and the enduring nature of God's covenant with Israel, even after the trauma of exile and dispersion.
  • Historical & Cultural Context: The Book of Chronicles was likely compiled in the post-exilic period, roughly between 450-400 BCE, for a community returning to or rebuilding in Judah. In this socio-historical context, genealogies and precise land descriptions held immense significance. They served to re-establish tribal identity, confirm land ownership, and provide a vital sense of continuity with their pre-exilic heritage and the foundational promises of God. The tribe of Simeon, though numerically smaller and historically less prominent than Judah, possessed a unique inheritance: their portion was located entirely within the territory of Judah. This arrangement, detailed in earlier historical books, is implicitly affirmed by the Chronicler's inclusion of their settlements. The naming of specific "villages" rather than fortified cities suggests smaller, perhaps less strategically important settlements, yet their inclusion underscores the meticulous nature of the tribal allocations and the importance of every detail in God's providential plan for His people.
  • Key Themes: This seemingly simple verse contributes to several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, it powerfully illustrates the Divine Allocation of Land and God's unwavering faithfulness in fulfilling His ancient promises to Abraham regarding the land of Canaan, as recorded in passages like Genesis 15:18. The precise naming of cities demonstrates the tangible and detailed fulfillment of these promises. Secondly, the verse underscores the Importance of Identity and Heritage. For a people grappling with their identity after exile, these genealogies and land records provided a vital link to their past, affirming their place within the covenant community and their divine lineage. Lastly, it highlights the Meticulous Record-Keeping prevalent in ancient Israelite society, which served not only practical purposes (like land ownership and taxation) but also profound theological ones, demonstrating God's sovereign oversight and detailed care for His people, even down to the specific settlements of a smaller tribe like Simeon, whose inheritance is further detailed in Joshua 19:9.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • villages (Hebrew, ḥăṣēr, H2691): This term (H2691) refers to a "yard (as inclosed by a fence); also a hamlet (as similarly surrounded with walls)." It denotes unfortified settlements, often dependent on or associated with larger, fortified cities. Unlike "cities" (H5892, ʻîyr), which implies a more substantial, walled urban center, "villages" suggests smaller, more rural communities or hamlets. The use of this term here for Simeon's settlements might reflect their less prominent status or their integration within the larger tribal territory of Judah.
  • Ain (Hebrew, ʻAyin, H5871): This name (H5871) is identical to the Hebrew word for "fountain" or "spring." Its inclusion as a place name strongly suggests the presence of a vital water source, which would have been crucial for the establishment and sustenance of any settlement in the often-arid regions of ancient Israel.
  • Rimmon (Hebrew, Rimmôwn, H7417): This name (H7417) is identical to the Hebrew word for "pomegranate." This likely indicates that pomegranate trees were abundant in the vicinity of this settlement, suggesting a fertile area capable of supporting such fruit-bearing flora, or perhaps a place known for its pomegranate cultivation.

Verse Breakdown

  • "And their villages [were], Etam, and Ain, Rimmon, and Tochen, and Ashan": This clause directly lists five specific geographical locations associated with the tribe of Simeon. These names are not merely arbitrary entries but represent real, tangible settlements within the land of Canaan, demonstrating the concrete fulfillment of God's promises. The enumeration serves to concretize the abstract idea of tribal inheritance, providing precise details of their dwelling places. The names themselves, as seen in the Key Word Analysis, often carried descriptive meanings related to the local geography or characteristics, grounding the divine allocation in physical reality.
  • "five cities": This concluding phrase serves as a summary and confirmation of the preceding list. Despite being initially referred to as "villages," the Chronicler categorizes them collectively as "cities," indicating their status as recognized, inhabited settlements within the tribal allocation. This summary reinforces the accuracy and completeness of the record, leaving no ambiguity about the number of settlements listed and emphasizing their legitimate place within the divinely apportioned land.

Literary Devices

The primary literary device at play in 1 Chronicles 4:32 is Catalogue or List. The verse is part of an extensive genealogical and geographical catalogue that characterizes much of the early chapters of Chronicles. This device serves to establish historical and territorial claims, affirm tribal identity, and demonstrate the meticulous fulfillment of divine promises regarding the land. Related to this is Enumeration, where the explicit mention of "five cities" at the end of the list confirms the precise count and provides a sense of completeness and accuracy to the record. Furthermore, Toponymy (the study of place names) is subtly present, as the names of the cities themselves (e.g., Ain, Rimmon, Ashan) often carry descriptive meanings that offer small glimpses into the physical or historical characteristics of the ancient landscape. While not a narrative, the precise naming of these locations grounds the theological message of God's faithfulness in tangible, geographical reality.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Chronicles 4:32, though a simple list of names, is deeply embedded in the Chronicler's overarching theological agenda: to demonstrate God's unwavering faithfulness to His covenant promises, particularly concerning the land and the people of Israel. For the post-exilic community, such precise details served as a powerful reminder that God's promises were not vague generalities but specific, tangible realities fulfilled in history. The meticulous record-keeping of tribal boundaries and settlements underscored God's sovereign hand in allocating the land and preserving the identity of His people, even through periods of dispersion and exile. It affirmed that their heritage and future were rooted in God's detailed providence, providing profound hope and assurance for their return and rebuilding.

REFLECTION AND APPLICATION

While a list of ancient cities might initially appear to be one of the "drier" parts of Scripture, 1 Chronicles 4:32 holds profound spiritual lessons for contemporary believers. It is a testament to God's meticulous faithfulness, demonstrating that His promises are not abstract concepts but are fulfilled with precision, down to the very details of land boundaries and village names. This should inspire us to trust in God's comprehensive care for our own lives, knowing that He is attentive to every detail, even those we might consider insignificant or mundane. Just as these records affirmed the identity and heritage of the Israelites, so too should we understand our spiritual identity and inheritance in Christ, recognizing that we are part of a grand, divinely orchestrated narrative. Every part of God's Word, even the genealogies, contributes to the complete picture of His redemptive plan, reminding us that no detail of His creation or covenant is without purpose, and that His faithfulness extends to the smallest aspects of our existence.

Questions for Reflection

  • How does the meticulous detail of this verse challenge our tendency to overlook seemingly "unimportant" parts of Scripture, and what might we miss by doing so?
  • In what ways can we discern God's faithfulness in the "small details" of our own lives, even when they seem mundane or insignificant?
  • How does understanding our spiritual inheritance and identity in Christ provide a sense of belonging and purpose, similar to how these genealogies functioned for ancient Israel?

FAQ

Why are these detailed lists of cities and genealogies included in the Bible?

Answer: These detailed lists, like the one in 1 Chronicles 4:32, served several crucial purposes, especially for the post-exilic community for whom the Book of Chronicles was primarily written. Firstly, they established and confirmed tribal identity and lineage, which was vital for a people returning from exile and re-establishing their society and worship. Secondly, they meticulously documented land rights and inheritance, ensuring that families and tribes could claim their ancestral portions of the Promised Land, a direct fulfillment of God's covenant promises to Abraham. Lastly, they provided a profound sense of historical continuity and divine faithfulness, demonstrating that God had meticulously preserved His people and fulfilled His word, even through periods of judgment and dispersion. The inclusion of specific places like Etam, Ain, and Rimmon underscores the tangible reality of God's promises and His detailed care for His people's heritage, as also seen in the detailed land allocations in Joshua 19.

What was unique about Simeon's inheritance, as reflected in this verse?

Answer: The inheritance of the tribe of Simeon was unique in that it was not a distinct, separate territory but rather a series of cities and their surrounding villages located entirely within the larger territory of Judah. This arrangement is explicitly stated in Joshua 19:9, which explains that Judah's portion was too large for them, so Simeon's inheritance was taken from it. 1 Chronicles 4:32, by listing Simeon's "villages," implicitly confirms this historical reality. This unique situation may reflect Simeon's smaller size, its historical integration, and eventual absorption into the dominant tribe of Judah, highlighting the dynamic nature of tribal boundaries and relationships in ancient Israel and God's sovereign hand in their distribution.

CHRIST-CENTERED FULFILLMENT

While 1 Chronicles 4:32 details the physical inheritance of an ancient tribe, its underlying themes find their ultimate fulfillment in Christ. The meticulous record of land allocation foreshadows the spiritual inheritance that believers receive in Him. No longer are we defined by earthly territories or tribal genealogies, but our true identity and belonging are found in being "in Christ," where we become co-heirs with Him of an imperishable, undefiled, and unfading inheritance kept in heaven (see Ephesians 1:11 and 1 Peter 1:4). Jesus, the ultimate Son of David, is the one through whom all God's promises, including the Abrahamic covenant of blessing and inheritance, are perfectly fulfilled (as articulated in Galatians 3:16). He is building a spiritual house, a new Jerusalem, where our names are written in the Lamb's Book of Life, and our citizenship is eternally in heaven (see Hebrews 12:22-24 and Revelation 21:2). Thus, the detailed record of Simeon's villages points beyond itself to the comprehensive and eternal inheritance secured for us by the Lamb of God, Jesus Christ, who is the faithful fulfiller of all God's promises.

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Commentary on 1 Chronicles 4 verses 24–43

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.
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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.
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