TRV
Translation
King James Version
And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks.
Complete Jewish Bible
Seeking pasture for their flocks they went to the entrance of Geder, as far as the east side of the valley.
Berean Standard Bible
and they journeyed to the entrance of Gedor, to the east side of the valley, in search of pasture for their flocks.
American Standard Version
And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks.
World English Bible Messianic
They went to the entrance of Gedor, even to the east side of the valley, to seek pasture for their flocks.
Geneva Bible (1599)
And they went to the entring in of Gedor, euen vnto the East side of the valley, to seeke pasture for their sheepe.
Young's Literal Translation
and they go to the entrance of Gedor, unto the east of the valley, to seek pasture for their flock,
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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 4:39 recounts a significant migratory event within the Simeonite tribe, driven by the practical necessity of population growth and the resulting strain on existing resources. This verse details how certain families embarked on an expedition, traveling to "the entrance of Gedor, [even] unto the east side of the valley," a specific location chosen for its suitability as grazing land. This brief but insightful narrative, embedded within the broader Simeonite genealogy, highlights the tribe's proactive and diligent efforts to secure vital sustenance for their burgeoning flocks, underscoring the constant need for provision and prudent resource management in ancient Israelite society.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler masterfully employs Narrative Insertion within a predominantly genealogical list, transforming what could be a dry enumeration of names into a vivid glimpse of tribal life and motivation. This concise account functions as a miniature story, providing crucial context and explaining the underlying reasons for the Simeonites' subsequent actions. The verse also exhibits Economical Language, conveying a significant historical and practical event in a single, information-rich sentence. Despite its brevity, the verse is packed with essential details about location, purpose, and the socio-economic drivers behind the tribal movement. Furthermore, the "flocks" can be seen as a form of Symbolism, representing not merely animals, but the very livelihood, prosperity, and future of the Simeonite families. Their diligent search for pasture thus symbolizes the broader human endeavor to secure sustenance, ensure generational well-being, and responsibly manage the resources necessary for a thriving community.
THEOLOGICAL AND THEMATIC CONNECTIONS
The Simeonites' diligent search for pasture for their flocks, while rooted in practical necessity, resonates with profound theological truths about God's provision and human responsibility. This narrative illustrates that even in the seemingly mundane tasks of life—such as finding adequate sustenance for livestock—there is a dynamic interplay between human effort and divine enablement. The account implicitly acknowledges that God is the ultimate provider, even as His people are called to be diligent stewards of the resources He has entrusted to them. This proactive seeking for physical sustenance mirrors the spiritual journey of earnestly seeking God's kingdom and righteousness, trusting that all necessary things will be added. It serves as a powerful reminder that God often works through human diligence, foresight, and strategic action, guiding His people to places of blessing and abundance, whether physical or spiritual.
REFLECTION AND APPLICATION
The ancient journey of the Simeonites to find pasture for their flocks offers a timeless and deeply relevant lesson for believers today. We, too, are constantly "seeking pasture" in various aspects of our lives—whether it's for financial stability, emotional well-being, intellectual growth, relational health, or spiritual nourishment. This verse encourages a proactive, diligent, and resourceful approach to life's challenges, reminding us that while our ultimate trust rests in God's sovereign provision, we are also called to exercise wisdom, foresight, and hard work. Just as the Simeonites identified a pressing need and ventured into new territory, we may be called to step out in faith, explore new opportunities, adapt our strategies, or even relocate when faced with scarcity, new circumstances, or a divine leading. This pursuit of growth and well-being, both physically and spiritually, is a continuous journey that demands both unwavering dependence on God and responsible, obedient action on our part. It prompts us to prayerfully consider where we are currently seeking sustenance and how we are stewarding the resources and opportunities God has graciously placed before us.
Questions for Reflection
FAQ
Why are these small narratives, like the Simeonites' journey, included in genealogies in Chronicles?
Answer: The Chronicler's genealogies are far more than mere lists of names; they serve a profound theological and historical purpose. These brief narratives, such as the Simeonites' expedition, provide vital context, illustrating the practical realities of tribal life, demonstrating God's ongoing involvement in the history of His people, and highlighting specific instances of their faithfulness, challenges, or divine blessing. They transform abstract names into living history, showing the ebb and flow of Israel's journey and God's unwavering faithfulness through it all, emphasizing the continuity of God's covenant with His people.
What does "Gedor" signify in this context, and why is its mention important?
Answer: "Gedor" is a specific geographical location, likely known for its potential as fertile grazing land. Its mention signifies that the Simeonites' search was not random or desperate but a targeted, strategic endeavor based on their knowledge of the land and its resources. It underscores the practical, economic motivation behind their movement and highlights their diligence and foresight in identifying and pursuing suitable areas for their livelihood, demonstrating their commitment to the welfare of their families and flocks.
Does this story have spiritual meaning beyond practical provision?
Answer: Yes, while primarily a historical account of practical provision, it carries significant spiritual resonance. It illustrates the universal human need for sustenance and the diligent pursuit often required to obtain it. Spiritually, it can be seen as an analogy for seeking God's kingdom and righteousness, knowing that He is the ultimate provider of all our needs, both physical and spiritual. Just as the Simeonites sought physical pasture, believers are called to diligently seek the "green pastures" of God's Word and presence for spiritual nourishment, trusting in the Good Shepherd to lead them to life-giving sustenance, as promised in Psalm 23:2.
CHRIST-CENTERED FULFILLMENT
The Simeonites' diligent search for pasture for their flocks, a quest for life-sustaining provision in a land of limited resources, finds its ultimate and most profound fulfillment in Jesus Christ. He is the Good Shepherd who not only leads His sheep but is the true and abundant pasture Himself. While the Simeonites sought physical sustenance for their animals, Jesus offers spiritual sustenance for our souls, declaring, "I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture". He provides not merely temporary relief from hunger but eternal life and spiritual nourishment that truly satisfies the deepest longings of the human heart, so that those who come to Him will "never hunger and never thirst". The "rest" found in the fertile valleys of Gedor for the Simeonites' flocks foreshadows the ultimate rest and peace that Jesus offers to all who are weary and burdened, inviting them to "Come to Me, all who are weary and heavy-laden, and I will give you rest". Through Him, we find the "green pastures" of eternal life and the abundant provision for every need, culminating in the sabbath rest that remains for the people of God, a rest found only in His finished work.