TRV
Translation
King James Version
And the children of Israel gave to the Levites these cities with their suburbs.
Complete Jewish Bible
So the people of Isra'el gave the L'vi'im these cities with the surrounding open land.
Berean Standard Bible
So the Israelites gave to the Levites these cities and their pasturelands.
American Standard Version
And the children of Israel gave to the Levites the cities with their suburbs.
World English Bible Messianic
The children of Israel gave to the Levites the cities with their suburbs.
Young's Literal Translation
And the sons of Israel give to the Levites the cities and their 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 6:64 serves as a pivotal concluding statement within a detailed genealogical and administrative section, affirming the faithful execution of God's command by the children of Israel. This verse concisely summarizes the provision of specific cities and their essential surrounding pasturelands to the Levites, underscoring the nation's obedience to divine instruction and the meticulous fulfillment of God's plan for His consecrated tribe, who were set apart for sacred service throughout the land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several key literary devices. Its primary function is Conciseness and Summary, serving as a succinct capstone to the preceding detailed lists of Levitical cities. After an extensive enumeration, this single sentence provides a powerful affirmation of completion and fulfillment, drawing the administrative section to a definitive close. There is also an element of Fulfillment Language, as the verse implicitly states the successful execution of an ancient divine command (originally given in Numbers and fulfilled in Joshua), reinforcing the Chronicler's theme of God's faithfulness and Israel's obedience. The phrase "the children of Israel gave" acts as a statement of Action and Agency, clearly attributing the act of provision to the entire nation, thereby emphasizing their collective obedience and responsibility in upholding the covenant. Furthermore, the repetition of the concept of "giving" and "provision" throughout the broader narrative of the Levitical cities (from Numbers through Joshua and into Chronicles) functions as a form of Thematic Reinforcement, underscoring the enduring importance of supporting those in ministry and the faithfulness of God's people in response to His commands.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 6:64 stands as a testament to God's meticulous care for His consecrated servants and the importance of covenantal obedience within the community of faith. The provision for the Levites, who were set apart for sacred duties without a land inheritance, illustrates a foundational principle: those who dedicate their lives to spiritual ministry are to be supported by the community they serve. This arrangement ensured that the Levites could focus entirely on their priestly, teaching, and judicial roles, thereby maintaining the spiritual health of the nation. It reflects a divine economy where resources are distributed not for personal gain but for the flourishing of God's kingdom and the propagation of His law. The Israelites' act of giving these cities demonstrates their understanding and commitment to this divine mandate, highlighting the reciprocal relationship between those who minister and those who are ministered to. This principle of mutual support and provision for spiritual workers is a timeless truth reiterated throughout Scripture, emphasizing the communal responsibility to enable and empower those called to sacred service.
REFLECTION AND APPLICATION
The historical account of Israel's provision for the Levites in 1 Chronicles 6:64 offers profound contemporary lessons for believers and the church today. It calls us to reflect on the importance of supporting those who dedicate their lives to full-time ministry, teaching, and spiritual leadership. Just as God meticulously planned for the Levites' sustenance so they could focus on their sacred duties, so too are we called to ensure that those who labor in the gospel are adequately provided for, enabling them to serve without undue worldly anxieties. This involves not only financial support but also practical care, prayer, and encouragement. Our willingness to give, whether of our time, talents, or resources, reflects our obedience to God's commands and our commitment to the flourishing of His kingdom. It reminds us that spiritual work requires practical support, and that the health of the community is intrinsically linked to the well-being and effectiveness of its spiritual leaders. This verse challenges us to consider our role in upholding and empowering those who serve, recognizing that their ministry is a gift to the entire body of Christ and a vital component of its spiritual vitality and outreach.
Questions for Reflection
FAQ
Why didn't the Levites receive a tribal land inheritance like the other tribes of Israel?
Answer: The Levites did not receive a contiguous tribal land inheritance because their inheritance was the Lord Himself, and their primary role was to serve Him directly in the Tabernacle and later the Temple, and to teach God's law throughout the nation. As stated in Numbers 18:20 and Deuteronomy 10:9, "The Lord is their inheritance." Instead of land, they were given forty-eight cities scattered among all the other tribes, along with their surrounding pasturelands. This strategic distribution allowed them to fulfill their duties as spiritual guides, judges, and guardians of the covenant across the entire land of Israel, making God's presence and instruction accessible to everyone.
What was the specific purpose of the "suburbs" mentioned in conjunction with the Levitical cities?
Answer: The "suburbs" (Hebrew: migrashim) were the common lands or pasturelands surrounding each of the Levitical cities. As detailed in Numbers 35:4-5, these were not merely empty spaces but designated areas, typically extending 1,000 cubits (about 1,500 feet) from the city wall, used for grazing livestock. Since the Levites did not have agricultural land, these suburbs were crucial for their practical livelihood. They allowed the Levites to keep cattle, sheep, and other animals, providing a means of sustenance and ensuring their self-sufficiency. This comprehensive provision—cities for dwelling and suburbs for livelihood—enabled the Levites to dedicate themselves fully to their sacred duties without being burdened by the need to cultivate large tracts of land, thus ensuring their uninterrupted focus on spiritual service.
CHRIST-CENTERED FULFILLMENT
The provision for the Levites in 1 Chronicles 6:64, while a historical act of obedience, powerfully foreshadows the ultimate provision and scattered ministry found in Christ. The Levites, set apart for sacred service and sustained by the offerings of the people, point to Jesus Christ, who is our true and eternal High Priest (Hebrews 4:14) and the ultimate fulfillment of all priestly functions. Unlike the Levites who received cities, Christ's "inheritance" is the entire world, and His "ministry" is not confined to a physical temple but extends to all who believe, for He is the one who "tabernacled among us" (John 1:14). He is the ultimate Lamb of God, whose sacrifice provides complete spiritual sustenance for our souls (John 6:35) and whose life is our true portion. Furthermore, the Levites' scattered presence throughout Israel, serving as teachers and guides, prefigures the church's mission. Just as the Levites were distributed to bring God's law and presence to the nation, Christ, after His resurrection, commissioned His disciples to "go and make disciples of all nations" (Matthew 28:19), scattering His witnesses throughout the world. The church, as the body of Christ, continues this "scattered ministry," sustained not by physical cities but by the spiritual provisions of God's grace and the mutual support of believers, all empowered by the Holy Spirit (Acts 1:8) to proclaim the gospel of the one who is our true inheritance and ultimate High Priest, making Him known to the ends of the earth.