TRV
Translation
King James Version
And 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,
Complete Jewish Bible
To the descendants of Aharon they gave the city of refuge Hevron, also Livnah with its surrounding open land, Yatir, Esht'moa with its surrounding open land,
Berean Standard Bible
So the descendants of Aaron were given Hebron (a city of refuge), Libnah, Jattir, Eshtemoa,
American Standard Version
And to the sons of Aaron they gave the cities of refuge, Hebron; Libnah also with its suburbs, and Jattir, and Eshtemoa with its suburbs,
World English Bible Messianic
To the sons of Aaron they gave the cities of refuge, Hebron; Libnah also with its suburbs, and Jattir, and Eshtemoa with its suburbs,
Geneva Bible (1599)
And to the sonnes of Aaron they gaue the cities of Iudah for refuge, euen Hebron and Libna with their suburbes, and Iattir, and Eshtemoa with their suburbes,
Young's Literal Translation
And to the sons of Aaron they gave the cities of refuge: Hebron, and Libnah and its suburbs, and Jattir, and Eshtemoa and its suburbs,
Study This Verse
Commentary on 1 Chronicles 6 verses 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.
55 And they gave them Hebron in the land of Judah, and the suburbs thereof round about it.
56 But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh.
57 And 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,
58 And Hilen with her suburbs, Debir with her suburbs,
59 And Ashan with her suburbs, and Bethshemesh with her suburbs:
60 And 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.
61 And 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.
62 And 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.
63 Unto 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.
64 And the children of Israel gave to the Levites these cities with their suburbs.
65 And 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.
66 And the residue of the families of the sons of Kohath had cities of their coasts out of the tribe of Ephraim.
67 And they gave unto them, of the cities of refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer with her suburbs,
68 And Jokmeam with her suburbs, and Bethhoron with her suburbs,
69 And Aijalon with her suburbs, and Gathrimmon with her suburbs:
70 And 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.
71 Unto 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:
72 And out of the tribe of Issachar; Kedesh with her suburbs, Daberath with her suburbs,
73 And Ramoth with her suburbs, and Anem with her suburbs:
74 And out of the tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs,
75 And Hukok with her suburbs, and Rehob with her suburbs:
76 And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs.
77 Unto the rest of the children of Merari were given out of the tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs:
78 And 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,
79 Kedemoth also with her suburbs, and Mephaath with her suburbs:
80 And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs,
81 And 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 54–81. 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 6:57 meticulously details the allocation of specific cities within the territory of Judah to the descendants of Aaron, the priestly line of Israel. This verse, embedded within an extensive genealogical and administrative record, highlights God's faithful provision for His chosen servants and the highly organized, divinely ordained structure of Israelite society. Among the cities listed, Hebron is specifically identified as a "city of refuge," underscoring the dual purpose of these settlements: providing essential residences for the priests and offering sanctuary under God's divinely established legal system of justice tempered with mercy.
CONTEXT
Literary Context: 1 Chronicles 6 is primarily a detailed genealogical record of the tribe of Levi, emphasizing their crucial and consecrated role in Israel's worship and national life. This chapter meticulously traces the lineage of Levi, highlighting the priestly line of Aaron in 1 Chronicles 6:1-15 and the Levitical musicians in 1 Chronicles 6:31-47. Verses 1 Chronicles 6:54-81 specifically enumerate the cities assigned to the Levites and priests across the various tribal territories, fulfilling the divine command for their provision. This section closely parallels the account found in Joshua 21, demonstrating the Chronicler's profound interest in the established order of worship and the faithful execution of God's commands regarding the land and its inhabitants. The inclusion of these detailed lists underscores the Chronicler's post-exilic concern for the restoration of proper worship, the continuity of Israel's covenant identity, and the importance of adhering to God's ancient decrees.
Historical & Cultural Context: Following the conquest of Canaan, the land was meticulously divided among the twelve tribes. However, the tribe of Levi, consecrated for exclusive service to the Lord, did not receive a tribal land inheritance like the others, as explicitly stated in Numbers 18:20-24. Instead, God commanded that forty-eight cities, along with their surrounding pasturelands, be given to them from the territories of the other tribes, as detailed in Numbers 35:1-8. Within these Levitical cities, six were specifically designated as "cities of refuge" (three east and three west of the Jordan River), providing crucial sanctuary for individuals who had unintentionally caused another's death, thereby protecting them from the immediate retribution of the "avenger of blood" until a fair trial could be held, as outlined in Deuteronomy 19:1-13. Hebron was one such prominent city, strategically located in the hill country of Judah, holding significant historical and spiritual importance. The dispersal of the priests (sons of Aaron), a dedicated subset of the Levites, throughout the land ensured their accessibility to all Israelites for performing sacrifices, teaching the Law, and mediating spiritual matters, fostering a decentralized yet unified religious structure.
Key Themes: The meticulous listing of cities in 1 Chronicles 6:57 contributes to several overarching theological and narrative themes. Firstly, it powerfully illustrates Divine Provision and Faithfulness, demonstrating God's unwavering commitment to caring for His consecrated servants, the priests, by ensuring their sustenance and dwelling places as promised (Numbers 35:2). Secondly, it highlights Order and Organization within Israelite society, reflecting a divinely orchestrated structure for the nation's religious and social life, ensuring the proper functioning of the priesthood and the administration of justice. Thirdly, the explicit mention of Hebron as a "city of refuge" emphasizes Justice Tempered with Mercy, a core aspect of God's character and His covenant law, providing a legal framework that protected the innocent while upholding the sanctity of life. Finally, the strategic distribution of priestly families across Judah underscores the Accessibility of Priesthood, ensuring that spiritual guidance, sacrificial rites, and instruction in the Law were readily available to all Israelites, fostering a deep and continuous connection between the people and their God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several literary devices in 1 Chronicles 6:57 to convey its message effectively and reinforce its theological significance. Enumeration or Cataloging is the most prominent device, as the verse is part of an extensive, precise list of cities. This meticulous listing emphasizes the divine order, precision, and comprehensive nature of God's provision in the allocation of land and the organization of the priesthood. The detailed nature of the list reinforces the Chronicler's concern for historical accuracy and the faithful fulfillment of God's commands. Furthermore, the specific mention of "Hebron, the city of refuge," introduces an element of Symbolism. Hebron, already significant historically as an ancient city and burial place of patriarchs, becomes a powerful symbol of divine mercy and protection within the legal framework of Israel. It represents God's provision of a safe haven, not just for the priests but also for those in need of sanctuary from unintended harm. The repeated phrase "with their suburbs" (implied for Libnah, Jattir, and Eshtemoa, as is standard in these lists) also serves as a form of Repetition or formulaic language, reinforcing the comprehensive nature of the provision for the priests and their families, ensuring their complete support and ability to perform their duties.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 6:57, though a seemingly administrative detail, is rich with profound theological significance. It speaks profoundly to God's covenant faithfulness and His meticulous care for His people, especially those consecrated for His service. The divine provision of cities for the priests underscores that those who dedicate their lives to God's work are under His special care, and He will ensure their needs are met. This also highlights the importance of an ordered and structured community for worship and adherence to God's law. The inclusion of Hebron as a "city of refuge" connects this administrative detail to the broader themes of divine justice and mercy, demonstrating God's provision for both accountability and compassion within His legal system. Ultimately, this verse points to a God who is intimately involved in the details of His people's lives, establishing systems that reflect His character and ensure their well-being, both physically and spiritually, laying the groundwork for a holy nation.
REFLECTION AND APPLICATION
This seemingly administrative verse from 1 Chronicles 6:57 offers profound insights for contemporary believers. It reminds us that God is a God of order, meticulous provision, and unwavering care for His people. Just as He precisely provided for the physical needs and strategic placement of the priests, He promises to care for those who serve Him today. This should instill deep confidence in God's faithfulness to meet our needs as we dedicate ourselves to His purposes and seek His kingdom first. Furthermore, the strategic dispersal of the priests throughout the land emphasizes the importance of accessible spiritual leadership and guidance within the community. It challenges us, as the body of Christ, to consider how we can ensure that the Gospel message, sound biblical teaching, and spiritual nourishment are readily available and approachable to those around us, not confined to isolated enclaves or exclusive groups. Finally, the concept of the "city of refuge" points us to God's dual character of both justice and mercy. While we no longer need physical cities of refuge, the principle remains: God provides a safe haven for those who turn to Him in repentance and faith. This encourages us to seek refuge in Him from the storms of life, the consequences of sin, and the accusations of the enemy, and to extend mercy and justice in our own interactions, reflecting His character to a broken world in desperate need of both.
Questions for Reflection
FAQ
Why are these specific cities listed for the sons of Aaron?
Answer: The specific cities listed for the sons of Aaron, such as Hebron, Libnah, Jattir, and Eshtemoa, were part of the larger divine command to provide cities for the entire tribe of Levi, who did not receive a tribal land inheritance like the other tribes. These cities were strategically chosen and allocated by lot from the territories of the other tribes, as meticulously detailed in Numbers 35 and Joshua 21. For the priests (sons of Aaron), their distribution throughout the land ensured that they were accessible to all Israelites for performing their priestly duties, offering sacrifices, teaching the Law, and mediating between God and the people. This widespread presence allowed for the consistent administration of religious life and the accessibility of spiritual guidance. Hebron, in particular, was significant not only as a priestly city but also as one of the six designated "cities of refuge," highlighting its dual importance in Israel's legal and religious framework.
What was the significance of a "city of refuge" in ancient Israel?
Answer: A "city of refuge" was a crucial institution in ancient Israelite law, established by divine command (see Numbers 35 and Deuteronomy 19). Its primary significance was to provide a safe haven for individuals who had unintentionally caused the death of another person. In a society where the "avenger of blood" (a close relative of the deceased) had the right to exact vengeance, these cities offered protection from immediate retribution. The accused would flee to a city of refuge and present their case to the elders. If it was determined that the killing was accidental and without malice, the individual could reside safely within the city until the death of the current high priest. This system beautifully demonstrated God's character of both justice, by requiring accountability for death, and profound mercy, by providing sanctuary for the innocent and preventing destructive cycles of retaliatory violence. It ensured due process and protected life under the Law.
CHRIST-CENTERED FULFILLMENT
The seemingly mundane list of cities in 1 Chronicles 6:57, detailing God's provision for the Old Testament priesthood, finds its ultimate and glorious fulfillment in Jesus Christ. The Aaronic priesthood, with its designated cities and duties, served as a tangible shadow pointing to the perfect, eternal High Priest, Jesus Christ, who is our ultimate provision and refuge. Just as the priests were strategically placed throughout Israel to serve the spiritual needs of the people, Christ, through His incarnation, "dwelt among us" (John 1:14) to minister to humanity's deepest spiritual needs. The meticulous provision of cities for the priests foreshadows God's boundless and unfailing provision in Christ for all who believe, for in Him "my God will supply every need of yours according to his riches in glory in Christ Jesus" (Philippians 4:19). Most profoundly, the "city of refuge," exemplified by Hebron, powerfully symbolizes Christ Himself. The Old Testament manslayer fled to a physical city for protection from the avenger of blood; similarly, we, as sinners condemned by God's righteous law, flee to Christ for refuge from the righteous wrath of God and the eternal penalty of sin. He is our true and eternal sanctuary, the "hope set before us, which we have as an anchor of the soul, firm and secure" (Hebrews 6:18-19). Through His atoning sacrifice on the cross, Jesus takes away our sin and offers perfect forgiveness and reconciliation, making Him the ultimate safe haven for all who trust in Him, a refuge "from the storm" and "from the heat" (Isaiah 25:4). He is the Lamb of God who truly takes away the sin of the world (John 1:29), providing a spiritual refuge that far surpasses any earthly city or temporary sanctuary.