TRV
Translation
King James Version
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.
Complete Jewish Bible
To the descendants of M'rari were assigned by lot, clan by clan, twelve cities from the tribes of Re'uven, Gad and Z'vulun.
Berean Standard Bible
The Merarites, according to their families, were allotted twelve cities from the tribes of Reuben, Gad, and Zebulun.
American Standard Version
Unto the sons of Merari were given by lot, according to their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.
World English Bible Messianic
To the sons of Merari were given by lot, according to their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.
Geneva Bible (1599)
Vnto the sonnes of Merari according to their families out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, by lot twelue cities.
Young's Literal Translation
To the sons of Merari, for their families, from the tribe of Reuben, and from the tribe of Gad, and from the tribe of Zebulun, by lot, twelve cities.
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 6:63 meticulously records the specific allocation of twelve cities to the families of Merari, a significant branch of the Levites. This distribution was carried out "by lot," signifying a divinely guided process, and the cities were drawn from the tribal territories of Reuben, Gad, and Zebulun. This administrative detail underscores God's faithful and precise provision for His consecrated servants, who held no territorial inheritance, and highlights the crucial inter-tribal responsibility to support those dedicated to the sacred service of the Tabernacle and, subsequently, the Temple.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several significant literary devices in 1 Chronicles 6:63 and the surrounding passage. Enumeration is prominently featured, as the text meticulously lists the specific tribes and the precise number of cities. This detailed listing serves to emphasize precision, divine order, and the faithful fulfillment of God's commands given in the Torah. The mention of "by lot" functions as a powerful Theological Marker, signaling divine orchestration and God's sovereignty over the distribution process. This reinforces the profound idea that God is actively involved in the minute details of His people's lives and their inheritance. Furthermore, the passage contributes to a larger Fulfillment Narrative, demonstrating how the commands given in earlier books of the Pentateuch and Joshua were faithfully carried out in the history of Israel. This narrative strategy validates God's word, highlights His covenant faithfulness, and establishes the legitimacy of the Levitical system for the Chronicler's audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly administrative detail in 1 Chronicles 6:63 carries profound theological weight, revealing deep truths about God's character and His relationship with His people. It powerfully illustrates God's meticulous care and unwavering faithfulness in providing for those consecrated to His service. The strategic scattering of the Levites among all the tribes, rather than granting them a consolidated territory, ensured their constant presence as spiritual guides, teachers of the Law, and administrators of worship throughout Israel. This arrangement fostered essential interdependence, reminding all tribes of their shared responsibility in supporting the religious life of the nation. The "by lot" distribution further underscores God's sovereign hand in establishing order and equity, ensuring that His divine plan unfolded precisely as intended, free from human manipulation or favoritism. This divine provision for the Levites serves as a powerful testament to God's commitment to sustaining those who dedicate their lives fully to Him and His kingdom purposes.
REFLECTION AND APPLICATION
The meticulous detail of 1 Chronicles 6:63, though seemingly mundane in its administrative nature, offers rich and enduring insights for contemporary reflection and application. It profoundly reminds us that God is a God of order, precision, and abundant provision, even in the smallest and most practical details of His grand redemptive plan. Just as He meticulously provided for the Levites, ensuring their sustenance and strategic placement for effective service, so too does He care for and provide for His people today, especially those called to full-time ministry or specific areas of service within His kingdom. This verse challenges us to thoughtfully consider our own role in supporting those who dedicate their lives to proclaiming the Gospel, teaching God's Word, and serving the church. The principle of communal responsibility for ministry, so vividly evident in the ancient tribes providing for the Levites, remains vitally important in the modern church. It calls believers to active and generous participation in sustaining the work of God's kingdom through their resources, fervent prayers, and practical support, thereby enabling ministers to focus on their sacred calling without undue worldly anxieties. Furthermore, this passage encourages us to cultivate a deeper trust in God's sovereign hand, knowing that He orchestrates our lives, provides for our needs, and guides us to our unique "place" of service and sustenance, whether it is a specific vocational calling or our daily walk of faith.
Questions for Reflection
FAQ
Why did the Levites not receive a tribal land inheritance like the other tribes?
Answer: The Levites did not receive a territorial inheritance because they were uniquely set apart for exclusive service to the Lord. Their inheritance was the Lord Himself, and their primary role was to minister in the Tabernacle and later the Temple, teach God's Law, and serve as spiritual guides and judges for the nation. This unique status meant they were to be supported by the other tribes through tithes and the provision of designated cities and their pasturelands, ensuring they could dedicate themselves fully to their sacred duties without the burden of agricultural or territorial management. This is clearly stated in Numbers 18:20 and Deuteronomy 18:1-2.
What was the significance of distributing the cities "by lot"?
Answer: The distribution of cities "by lot" was a common and deeply significant practice in ancient Israel, believed to be a direct means of discerning God's will. It served to remove human bias, prevent disputes, and ensure an impartial and equitable allocation. For the Levites' cities, this method underscored that their placement and provision were divinely ordained, not simply a matter of human negotiation or convenience. This method highlighted God's sovereignty and meticulous care in establishing the order and provision for His people, affirming that "The lot is cast into the lap, but its every decision is from the Lord" (Proverbs 16:33).
Were the Merarites' duties different from other Levite families?
Answer: Yes, the Merarites had distinct and specialized duties within the Levitical service, differentiating them from the other Levitical families. While the Kohathites were responsible for the most sacred furnishings of the Tabernacle (such as the Ark of the Covenant and the altar) and the Gershonites for the coverings and curtains, the Merarites were specifically tasked with transporting the heavier, structural components of the Tabernacle. This included the frames, bars, pillars, and bases, which required substantial strength and organization for transport. Their assigned cities were strategically located to facilitate these specific and demanding responsibilities, as detailed in Numbers 3:36-37.
CHRIST-CENTERED FULFILLMENT
The meticulous provision for the Merarite Levites in 1 Chronicles 6:63, and indeed for all Levites, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Levites, set apart for divine service and without a worldly inheritance, powerfully foreshadowed Christ, who, though Creator and King of the universe, declared that "the Son of Man has nowhere to lay his head" (Matthew 8:20). He is the ultimate High Priest, fulfilling and infinitely surpassing the Levitical priesthood, who perfectly mediates between God and humanity through His once-for-all sacrifice (Hebrews 7:27). The Levites' "inheritance" being the Lord Himself points directly to the New Covenant reality where believers, through their union with Christ, inherit eternal life and every spiritual blessing, with God Himself as their ultimate and eternal portion (Ephesians 1:3). Furthermore, the communal support for the Levites prefigures the Church's calling to support those in ministry today, empowered by Christ's Great Commission to "go and make disciples of all nations" (Matthew 28:19-20). In Christ, we find not just a physical dwelling or a scattered city of refuge, but a spiritual home and eternal rest, as He promises, "In my Father's house are many rooms... I am going there to prepare a place for you" (John 14:2-3). He is the ultimate provision, the true "place" where God's people dwell, serve, and find their complete identity and purpose, fulfilling the scattered cities of refuge and service in His own perfect person.