TRV
“Distribution of Levitical Cities”· 1 Chronicles 6:54–81
Translation
King James Version
And they gave them Hebron in the land of Judah, and the suburbs thereof round about it.
Complete Jewish Bible
they gave Hevron in the land of Y'hudah with the open land surrounding it,
Berean Standard Bible
They were given Hebron in the land of Judah and its surrounding pasturelands.
American Standard Version
to them they gave Hebron in the land of Judah, and the suburbs thereof round about it;
World English Bible Messianic
to them they gave Hebron in the land of Judah, and its suburbs around it;
Geneva Bible (1599)
So they gaue them Hebron in the lande of Iudah and the suburbes thereof rounde about it.
Young's Literal Translation
and they give to them Hebron in the land of Judah and its suburbs round about it;
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 6:54–81.
Passage under comment1 Chronicles 6:54–81
54¶ Now these are their dwelling places throughout their castles in their coasts, of the sons of Aaron, of the families of the Kohathites: for theirs was the lot.
55And they gave them Hebron in the land of Judah, and the suburbs thereof round about it.
56But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh.
57And to the sons of Aaron they gave the cities of Judah, namely, Hebron, the city of refuge, and Libnah with her suburbs, and Jattir, and Eshtemoa, with their suburbs,
58And Hilen with her suburbs, Debir with her suburbs,
59And Ashan with her suburbs, and Bethshemesh with her suburbs:
60And out of the tribe of Benjamin; Geba with her suburbs, and Alemeth with her suburbs, and Anathoth with her suburbs. All their cities throughout their families were thirteen cities.
61And unto the sons of Kohath, which were left of the family of that tribe, were cities given out of the half tribe, namely, out of the half tribe of Manasseh, by lot, ten cities.
62And to the sons of Gershom throughout their families out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities.
63Unto the sons of Merari were given by lot, throughout their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.
64And the children of Israel gave to the Levites these cities with their suburbs.
65And they gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities, which are called by their names.
66And the residue of the families of the sons of Kohath had cities of their coasts out of the tribe of Ephraim.
67And they gave unto them, of the cities of refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer with her suburbs,
68And Jokmeam with her suburbs, and Bethhoron with her suburbs,
69And Aijalon with her suburbs, and Gathrimmon with her suburbs:
70And out of the half tribe of Manasseh; Aner with her suburbs, and Bileam with her suburbs, for the family of the remnant of the sons of Kohath.
71Unto the sons of Gershom were given out of the family of the half tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth with her suburbs:
72And out of the tribe of Issachar; Kedesh with her suburbs, Daberath with her suburbs,
73And Ramoth with her suburbs, and Anem with her suburbs:
74And out of the tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs,
75And Hukok with her suburbs, and Rehob with her suburbs:
76And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs.
77Unto the rest of the children of Merari were given out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs:
78And on the other side Jordan by Jericho, on the east side of Jordan, were given them out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and Jahzah with her suburbs,
79Kedemoth also with her suburbs, and Mephaath with her suburbs:
80And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs,
81And Heshbon with her suburbs, and Jazer with her suburbs.
We have here an account of the Levites' cities. They are here called their castles (Ch1 6:54), not only because walled and fortified, and well guarded by the country (for it is the interest of every nation to protect its ministers), but because they and their possessions were, in a particular manner, the care of the divine providence: as God was their portion, so God was their protection; and a cottage will be a castle to those that abide under the shadow of the Almighty. This account is much the same with that which we had, Jos. 21. We need not be critical in comparing them (what good will it do us?) nor will it do any hurt to the credit of the holy scripture if the names of some of the places be not spelt just the same here as they were there. We know it is common for cities to have several names. Sarum and Salisbury, Salop and Shrewsbury, are more unlike than Hilen (Ch1 6:58) and Holon (Jos 21:15), Ashan (Ch1 6:59) and Ain (Jos 21:16), Alemeth (Ch1 6:60) and Almon (Jos 21:18); and time changes names. We are only to observe that in this appointment of cities for the Levites God took care, 1. For the accomplishment of dying Jacob's prediction concerning this tribe, that it should be scattered in Israel, Gen 49:7. 2. For the diffusing of the knowledge of himself and his law to all parts of the land of Israel. Every tribe had Levites' cities in it; and so every room was furnished with a candle, so that none could be ignorant of his duty but it was either his own fault or the Levites'. 3. For a comfortable maintenance for those that ministered in holy things. Besides their tithes and offerings, they had glebe-lands and cities of their own to dwell in. Some of the most considerable cities of Israel fell to the Levites' lot. Every tribe had benefit by the Levites, and therefore every tribe must contribute to their support. Let him that is taught in the word communicate to him that teacheth, and do it cheerfully.
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Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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.
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.”
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 6:55 meticulously records the divine allocation of Hebron, a city of profound historical and spiritual significance located within the tribal territory of Judah, along with its essential surrounding pasturelands, to the descendants of Aaron—the designated priestly line of the Levites. This seemingly administrative detail profoundly underscores God's unwavering faithfulness in fulfilling His covenant promises to provide comprehensively for His chosen servants, ensuring their sustenance, security, and designated place within the meticulously ordered structure of ancient Israel. It highlights the divine provision for those dedicated to sacred service and the enduring importance of specific geographical locations in God's unfolding redemptive plan.
Context
Literary Context
1 Chronicles 6 is primarily a comprehensive genealogical record of the Levites, meticulously tracing their lineage from Levi through his sons—Gershon, Kohath, and Merari. The chapter places particular emphasis on the priestly line of Aaron, a descendant of Kohath, establishing their legitimacy, authority, and the divine basis for their unique role. Verses 54-81 transition from pure genealogy to a detailed enumeration of the cities assigned to the various Levitical families throughout the land of Israel. Verse 55, therefore, is part of this meticulous record of divine provision and territorial distribution, specifically highlighting the premier city given to the Aaronic priests. This detailed listing serves as a concrete manifestation of God's faithful execution of His earlier commands regarding the Levites' inheritance, demonstrating how the divine promise translated into tangible reality within the structured life of Israel.
Historical & Cultural Context
The distribution of land was a foundational aspect of Israelite society, fulfilling God's ancient promise to Abraham regarding the land of Canaan. Unlike the other tribes, the Levites received no territorial inheritance in the same manner, as the Lord Himself was declared to be their inheritance, and they were dedicated to tabernacle and later temple service (as seen in Numbers 18:20). Instead, they were allotted specific cities with surrounding pasturelands among all the tribes (a command detailed in Numbers 35:2). Hebron, situated in the hill country of Judah, held profound significance. It was a revered patriarchal burial site, where Abraham, Sarah, Isaac, Rebekah, Jacob, and Leah were interred in the Cave of Machpelah (referenced in Genesis 23:19). Later, it served as David's first capital (as recorded in 2 Samuel 2:1-4). Its allocation to the priests underscored their elevated status and the sanctity of their role. Furthermore, Hebron was designated as one of the six cities of refuge, providing asylum for those who accidentally killed someone, highlighting its dual role as a sacred and judicial center within Israelite society.
Key Themes
This verse contributes to several overarching themes within 1 Chronicles and the broader Old Testament narrative. Firstly, it powerfully illustrates Divine Provision and Fulfillment, showcasing God's meticulous faithfulness in keeping His promises, particularly regarding the land and the sustenance of His dedicated servants. The precise allocation of Hebron, a city of immense historical and spiritual weight, to the Aaronic priests underscores the divine honor and sanctity attached to their role, ensuring they could carry out their sacred duties without material distraction. Secondly, it highlights Order and Administration within the nascent Israelite nation, demonstrating the highly organized structure God ordained for His people, ensuring every tribe and family had its designated place and resources. This divine ordering is crucial for the stability and functioning of the covenant community. Thirdly, the mention of Hebron, a designated city of refuge (as specifically noted in Joshua 20:7), subtly reinforces the theme of Justice and Mercy embedded within God's law, demonstrating how divine provision extended to safeguarding the innocent and upholding legal principles.
Exposition and Analysis
Key Word Analysis
This primitive root is rich in meaning, encompassing "to give," "to put," "to make," and "to assign." In this context, it signifies a deliberate act of divine assignment and human execution. It's not merely a transfer of property but the fulfillment of a sacred mandate, emphasizing God's active role in providing for His priestly servants and establishing their place within the land. The act of "giving" here reflects God's generosity and faithfulness in establishing the Levitical cities.
Derived from a root meaning "association" or "league," Hebron was a pivotal city in Palestine. Its name itself might allude to its role as a gathering place or a place of covenant, deeply tied to the patriarchs as a burial site for Abraham, Isaac, and Jacob. Its allocation to the priests elevated its status further, making it a central hub for sacred service and a symbol of God's enduring covenant with His people, a place where divine promises were tangibly realized.
This term refers to the "open country whither flocks are driven from pasture," or the "area around a building." It denotes the common pastureland surrounding the walled city, essential for the Levites' livestock and for general communal use. This signifies that the provision for the priests was comprehensive, including not just housing but also the necessary resources for their sustenance and livelihood. It implies a holistic provision that went beyond mere shelter, ensuring their economic viability and ability to perform their duties without distraction.
Verse Breakdown
"And they gave them Hebron"
This refers to the collective action of the Israelite tribes, specifically under the leadership of Joshua and Eleazar, in fulfilling God's command for the Levites' inheritance, as detailed in Joshua 21. "Them" specifically refers to the descendants of Aaron, the high priestly family, indicating their preeminent and privileged status among the Levites. This act of giving was not a mere human decision but the meticulous execution of a divine decree, signifying God's direct involvement in the distribution of the land.
"in the land of Judah"
This clause precisely specifies the geographical location of Hebron, placing it within the tribal territory of Judah. This detail is highly significant because Judah was the largest and most prominent tribe, from which the Davidic monarchy would emerge. Placing the primary priestly center within the territory of the leading tribe symbolized the close and foundational relationship between spiritual authority and the future royal line, underscoring the city's strategic and symbolic importance.
"and the suburbs thereof round about it"
This phrase emphasizes the comprehensive and holistic nature of the divine provision. The "suburbs" (Hebrew migrāš) were the essential pasturelands surrounding the walled city, crucial for the priests' livelihood as they often owned livestock and required space for communal activities. This detail highlights God's thorough care, providing not just a place to live but also the means for sustenance and economic stability, thereby enabling the priests to focus entirely on their sacred duties without material want.
Literary Devices
The verse, though concise, employs several significant literary devices that enrich its meaning. Primarily, it functions as part of a Catalog or Genealogy, a common and crucial feature in Chronicles, which meticulously lists names, lineages, and geographical allocations. This device serves to establish legitimacy, continuity, and divine order within Israel, affirming the historical accuracy and divine sanction of the priestly assignments. The verse also acts as a Fulfillment Narrative, explicitly or implicitly referring back to earlier divine commands and promises regarding the Levites' inheritance (e.g., Numbers 35 and Joshua 21), thereby demonstrating God's faithfulness and the meticulous execution of His plan. Furthermore, Symbolism is inherent in the choice of Hebron itself. As a city steeped in patriarchal history, a prominent priestly center, and a designated city of refuge, Hebron symbolizes God's enduring covenant faithfulness, the sanctity of His chosen servants, and the provision of both justice and mercy within His kingdom.
Theological and Thematic Connections
1 Chronicles 6:55, while a seemingly administrative detail, is rich with profound theological significance. It powerfully illustrates God's meticulous care and unwavering faithfulness in providing for those who serve Him, particularly the Levitical priesthood. The precise allocation of Hebron, a city of immense spiritual and historical importance, to the Aaronic priests underscores the divine honor and sanctity attached to their role as mediators between God and His people. This act of provision ensures that the priests, who had no tribal land inheritance, were fully equipped to carry out their sacred duties without material distraction. It reflects God's commitment to ordering His people and His kingdom with precision, ensuring that every part functions according to His divine design. The verse also implicitly points to the concept of a "spiritual inheritance" for the Levites, whose portion was the Lord Himself, yet who were still provided for materially through the generosity of the other tribes, demonstrating God's holistic care for His servants and His covenant people.
Reflection and Application
This ancient record of land allocation offers profound insights for believers today, transcending its historical context. It serves as a powerful reminder of God's meticulous and faithful provision for His people, particularly for those dedicated to His service. Just as God ensured the Levites had a designated place and sufficient resources to fulfill their divine calling, we can trust in His comprehensive care for our lives, knowing that He sees our needs and provides for them, often in practical and tangible ways. This verse also highlights the importance of supporting and honoring those who serve in spiritual leadership within our communities. The "suburbs" signify God's holistic provision, reminding us that His care extends beyond our immediate needs to our overall well-being and ability to thrive in our callings. It challenges us to consider how we, individually and corporately, contribute to the sustenance and flourishing of those who dedicate their lives to ministry, reflecting God's own generous and faithful heart in ensuring His workers are well-equipped and cared for.
Questions for Reflection
FAQ
Why was Hebron so important for the priests, and why was it given to them?
Hebron was exceptionally important due to its deep historical and spiritual significance in Israelite history. It was a primary patriarchal burial site, where Abraham, Isaac, and Jacob were interred, making it sacred ground (as noted in Genesis 23:19). Strategically located in the hill country of Judah, it was a major and influential city. Its allocation to the Aaronic priests, the highest priestly line, underscored their elevated status and the sanctity of their role in Israel, symbolizing their central position in the nation's spiritual life. Furthermore, Hebron was designated as one of the six cities of refuge, providing asylum for those who committed unintentional manslaughter. This dual role as a priestly center and a place of justice emphasized the comprehensive nature of the priests' responsibilities and the honor bestowed upon them by God. The giving of Hebron to them was a direct fulfillment of God's command to provide cities for the Levites, who received no tribal land inheritance, as the Lord Himself was their portion (as commanded in Numbers 35:2).
Christ-Centered Fulfillment
While 1 Chronicles 6:55 details the meticulous provision for the Old Testament priesthood, its ultimate and profound fulfillment is found in Jesus Christ. The Aaronic priests, dwelling in cities like Hebron and provided with "suburbs" for their sustenance, served as vital mediators between God and humanity, offering sacrifices and interceding for the people. This entire system, with its designated places and provisions, pointed forward to Christ, our ultimate and perfect High Priest (Hebrews 4:14), who offered Himself as the perfect, once-for-all sacrifice (Hebrews 9:28). Hebron, as a city of refuge, where those fleeing for their lives could find safety and protection from retribution, powerfully foreshadows Christ as our true and eternal refuge. In Him, we find complete shelter, atonement, and deliverance from the just consequences of sin, a hope that anchors our souls (Hebrews 6:18). The comprehensive provision of "suburbs" for the priests speaks to God's holistic care, which is fully realized in Christ, who provides not only for our spiritual needs but also promises to meet all our earthly necessities according to His glorious riches (Philippians 4:19). Through His finished work on the cross, believers are now part of a "royal priesthood" (1 Peter 2:9), no longer needing an earthly city or a mediating priest, for we have direct and confident access to God through Him (Hebrews 10:19-22). Our true inheritance is not a parcel of land, but every spiritual blessing in the heavenly places in Christ (Ephesians 1:3).