TRV
Translation
King James Version
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.
Complete Jewish Bible
Some 500 of them who were descendants of Shim'on went to Mount Se'ir under the leadership of P'latyah, Ne'aryah, Refayah and Uzi'el the sons of Yish'i.
Berean Standard Bible
And five hundred of these Simeonites led by Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi, went to Mount Seir
American Standard Version
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.
World English Bible Messianic
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.
Geneva Bible (1599)
And besides these, fiue hundreth men of the sonnes of Simeon went to mount Seir, and Pelatiah, and Neariah, and Rophaiah, and Vzziel the sonnes of Ishi were their captaines,
Young's Literal Translation
And of them, of the sons of Simeon, there have gone to mount Seir, five hundred men, and Pelatiah, and Neariah, and Rephaiah, and Uzziel, sons of Ishi, at their head,
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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 4:42 records a significant historical expedition of five hundred men from the tribe of Simeon, led by four named captains, to Mount Seir. This concise narrative, strategically placed within the extensive genealogies, illuminates the Simeonites' persistent and organized efforts to secure additional territory and resources. It underscores their resilience and strategic initiative in expanding their tribal interests, likely long after the initial conquest of Canaan, demonstrating God's ongoing providence in the life of His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler's inclusion of 1 Chronicles 4:42 within a lengthy genealogical list employs several powerful literary devices. Primarily, it serves as a moment of Historical Narrative embedded within a typically dry Genealogical Record. This brief but vivid narrative snippet injects life and action into the otherwise straightforward listing of names, illustrating the dynamic and active existence of the tribes. The specific mention of "five hundred men" and the named "captains" provides Specificity and Detail, lending credibility and a sense of historical concreteness to the account. This particularity emphasizes the Emphasis on Leadership, highlighting the crucial role of organized command and familial authority in the tribe's endeavors. Furthermore, the account functions as a powerful Illustrative Example, showcasing the Simeonites' perseverance, strategic foresight, and proactive spirit in securing their future, a characteristic that the Chronicler often highlights in his portrayal of Israel's tribes as a testament to God's ongoing work among His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly minor historical detail within the genealogies of 1 Chronicles offers profound theological and thematic insights. It underscores God's ongoing providence over the movements and destinies of His people, even in their struggles for land and survival. The Simeonites' proactive pursuit of their needs, driven by necessity and a desire for security, demonstrates a spirit of perseverance and strategic action that aligns with biblical principles of diligence and responsible stewardship. While their methods were military, the underlying drive was to secure an inheritance and a future, reflecting a universal human longing for security and flourishing that God often works through. The Chronicler's inclusion of this event, even for a lesser-known tribe, signifies that every part of Israel's history, every tribal movement, and every act of leadership is part of God's overarching plan for His covenant people. It reminds us that God is actively involved in the details of human history, working through individuals and groups to fulfill His broader redemptive purposes.
REFLECTION AND APPLICATION
The brief account of the Simeonites' expedition to Mount Seir, though ancient, offers valuable insights for contemporary believers. It speaks to the human need for security, provision, and purpose, and the active role we are called to play in pursuing these in alignment with God's will. Just as the Simeonites, facing limitations in their original inheritance, proactively sought new territory with organized leadership, we too are called to diligently pursue our God-given callings and responsibilities. This involves strategic planning, wise leadership, and perseverance, even when circumstances seem challenging or resources scarce. It reminds us that God often works through our diligent efforts and organized endeavors, blessing our faithfulness and initiative. Furthermore, recognizing God's hand in such seemingly small historical details encourages us to see His sovereignty at work in the seemingly mundane or overlooked aspects of our own lives and communities, trusting that He orchestrates all things for His glory and our good, even when the path is difficult or requires venturing into new territory.
Questions for Reflection
FAQ
Why is this specific detail about Simeon's expedition included in a genealogy?
Answer: The Chronicler's purpose in compiling the genealogies (1 Chronicles 1-9) was not merely to provide a dry list of names but to offer a comprehensive and theologically significant history of Israel, particularly for the post-exilic community. By including specific narrative snippets like 1 Chronicles 4:42, the Chronicler breathes life into the lineages, demonstrating the ongoing vitality, struggles, and achievements of the tribes. For Simeon, a tribe that often appears to diminish in prominence after the conquest, this detail highlights their continued active role in securing their existence and expanding their territory, even centuries after the initial land distribution. It serves to show God's ongoing interaction with His people and their historical movements, emphasizing perseverance, leadership, and the fulfillment of their destiny within the Promised Land, reinforcing the idea that God's covenant promises remained active.
What is the significance of Mount Seir as the destination for this expedition?
Answer: Mount Seir was the traditional territory of the Edomites, descendants of Esau, located southeast of the Dead Sea (Genesis 36:8). The Simeonites' expedition to this region is highly significant because it represents a territorial expansion beyond their original, limited inheritance within Judah (Joshua 19:1-9). This move into Edomite land suggests a critical need for additional resources, possibly due to population growth or scarcity in their allotted region, which was often insecure. It demonstrates the Simeonites' military prowess and their willingness to venture into foreign, often hostile, territory to secure their future and provide for their people. This act of conquest or settlement against a traditional enemy also aligns with the broader biblical narrative of Israel's ongoing struggle for land and security in the region, highlighting their active participation in the divine mandate to possess the land.
CHRIST-CENTERED FULFILLMENT
The Simeonites' expedition to Mount Seir, driven by the need for a secure inheritance and led by specific captains, finds its ultimate fulfillment and spiritual counterpart in Jesus Christ. The earthly inheritance sought by the Simeonites, though vital for their physical survival, points to the far greater and eternal inheritance that believers receive in Christ. Unlike the Simeonites who had to strive and fight for their portion, our spiritual inheritance is freely given through grace, secured not by human strength or military conquest but by Christ's finished work on the cross (Ephesians 1:11). The captains, Pelatiah, Neariah, Rephaiah, and Uzziel, led their people into battle for earthly security; Christ is the supreme Captain of our salvation, leading His people not into physical conquest but into spiritual victory over sin, death, and the powers of darkness (Hebrews 2:10). The Simeonites' struggle for rest and security in a land often marked by conflict foreshadows the ultimate rest and peace found only in Christ, who invites the weary to find true rest for their souls in Him (Matthew 11:28-30). He is the true leader who secures for us an eternal dwelling, a heavenly city, far surpassing any earthly territory (Hebrews 11:10), ensuring our ultimate and everlasting inheritance in His Kingdom.