TRV
Translation
King James Version
And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy.
Complete Jewish Bible
along with all the villages surrounding these cities, as far as Ba'al. These are the places where they lived, and they have their official genealogy.
Berean Standard Bible
and all their surrounding villages as far as Baal. These were their settlements, and they kept a genealogical record:
American Standard Version
and all their villages that were round about the same cities, unto Baal. These were their habitations, and they have their genealogy.
World English Bible Messianic
and all their villages that were around the same cities, to Baal. These were their habitations, and they have their genealogy.
Geneva Bible (1599)
And all their townes that were rounde about these cities vnto Baal, These are their habitations and the declaration of their genealogie,
Young's Literal Translation
and all their villages that are round about these cities unto Baal; these are their dwellings, and they have their genealogy:
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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.
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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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SUMMARY
1 Chronicles 4:33 serves as a concluding statement for the detailed account of the tribe of Simeon's settlements, meticulously listing their cities, surrounding villages, and geographical boundaries, including a place identified as "unto Baal." This verse encapsulates the Chronicler's diligent effort to preserve the tribal identity, land inheritance, and lineage of God's people, affirming the divine faithfulness in fulfilling ancient covenant promises regarding their settlement in the Promised Land. It underscores the precision with which God orchestrates the details of His redemptive plan and the historical reality of His dealings with Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 4:33, and indeed throughout the early chapters of Chronicles, is Cataloging or Genealogy. The meticulous listing of cities, villages, and the explicit mention of "their genealogy" serves to create a comprehensive record, establishing the identity and territorial claims of the tribe of Simeon. This detailed enumeration also functions as a form of Emphasis, highlighting the Chronicler's commitment to historical accuracy and the divine faithfulness in fulfilling promises of land inheritance. The inclusion of specific geographical markers like "unto Baal" lends a sense of Verisimilitude and historical grounding to the narrative, demonstrating the detailed knowledge possessed by the Chronicler regarding the ancient tribal territories and adding to the credibility of the historical account.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly mundane details of 1 Chronicles 4:33 carry profound theological weight, revealing God's meticulous care and unwavering faithfulness to His covenant promises. Just as He precisely allotted land and preserved the lineage of His people, He is attentive to the details of our lives and His overarching redemptive plan. This verse reminds us that God's promises are not vague but are rooted in historical reality and fulfilled with precision. It speaks to the importance of identity and heritage, not just for ancient Israel in understanding their place within God's covenant, but for believers today in understanding their spiritual inheritance and belonging within the family of God. The preservation of such detailed records underscores the historical accuracy of God's unfolding plan, culminating in Christ.
REFLECTION AND APPLICATION
1 Chronicles 4:33, though a brief and seemingly technical verse, offers rich opportunities for reflection. It invites us to consider the profound implications of God's meticulousness. If God cared enough to ensure and record the precise geographical boundaries and genealogies of an ancient tribe, how much more does He care for the details of our individual lives and the unfolding of His purposes in our time? This verse challenges us to appreciate the "dry" parts of Scripture, recognizing that even lists and genealogies are imbued with divine purpose and reveal God's faithfulness. It calls us to understand our own spiritual heritage as believers, recognizing that we are part of a continuous story of God's people, rooted in His promises and extending through generations. Our identity is not self-made but is found in our relationship with the God who meticulously orders all things, from ancient land grants to our personal journeys of faith, ensuring every detail contributes to His ultimate redemptive narrative.
Questions for Reflection
FAQ
What does "unto Baal" mean in this verse, considering "Baal" is often associated with a pagan god?
Answer: In 1 Chronicles 4:33, "unto Baal" functions as a geographical place marker, indicating a boundary or specific location for the tribe of Simeon's habitations, rather than referring to the worship of the pagan deity Baal. While "Baal" (בַּעַל, Baʻal) literally means "lord" or "master" and was indeed the name of a prominent Canaanite storm god, it was also commonly incorporated into ancient Near Eastern place names. For instance, Baalath-Beer is listed as one of Simeon's cities in Joshua 19:8. The Chronicler's purpose here is to provide precise geographical detail regarding the extent of Simeon's territory, not to endorse or describe pagan worship. This usage highlights the commonality of such place names in the region and the Chronicler's commitment to accurate historical and geographical records.
Why are these genealogies and geographical lists so detailed and important in 1 Chronicles?
Answer: The detailed genealogies and geographical lists in 1 Chronicles, including those for Simeon, were profoundly important for the post-exilic community. Firstly, they served to re-establish and affirm the identity of the returning exiles, connecting them directly to their ancestral tribes and the covenant promises made to Abraham. Secondly, they were crucial for verifying land inheritance claims, ensuring that families could reclaim their legitimate portions of the Promised Land (Numbers 36:7). Thirdly, these records were vital for maintaining tribal distinctions and ensuring the proper functioning of the priesthood and temple service, as only those of specific lineages could serve (e.g., Ezra 2:61-63). Finally, and most significantly from a theological perspective, these genealogies meticulously preserved the lineage of David, demonstrating the continuity of the covenant promise that a king would come from his house, ultimately pointing towards the Messiah (2 Samuel 7:12-16). Thus, these seemingly dry lists are foundational to understanding God's faithfulness and the unfolding of His redemptive plan.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 4:33 details the earthly habitations and genealogy of the tribe of Simeon, its deeper significance points towards the ultimate fulfillment found in Christ. The meticulous preservation of tribal lineages, including Simeon's, underscores God's faithfulness in maintaining the historical thread that would eventually lead to the birth of the Messiah. The genealogies in Matthew 1 and Luke 3 trace Jesus' lineage back through specific tribes, demonstrating His rightful claim as the promised Son of David and Son of Abraham. Furthermore, the concept of a divinely allotted "habitation" for Simeon foreshadows the spiritual inheritance and dwelling place that believers receive in Christ. We are no longer defined by earthly tribal boundaries but are brought into the spiritual family of God, becoming fellow citizens with the saints and members of God's household (Ephesians 2:19). Our ultimate "habitation" is found in Him, and through Him, we inherit eternal life and a place in the new heavens and new earth (Revelation 21:1-4), fulfilling the deepest longing for a secure and promised dwelling. The faithfulness God showed in establishing Simeon's earthly inheritance is but a shadow of His perfect faithfulness in securing our eternal inheritance and identity in Christ, our true Lord and Master.