TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
From the tribes of the descendants of Y'hudah, Shim'on and Binyamin they assigned these cities mentioned by name.
Berean Standard Bible
They assigned by lot the cities named above from the tribes of Judah, Simeon, and Benjamin.
American Standard Version
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 mentioned by name.
World English Bible Messianic
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 mentioned by name.
Geneva Bible (1599)
And they gaue by lot out of the tribe of the children of Iudah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Beniamin, these cities, which they called by their names.
Young's Literal Translation
And they give by lot from the tribe of the sons of Judah, and from the tribe of the sons of Simeon, and from the tribe of the sons of Benjamin, these cities which they call by name;
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 6:65 meticulously records the divine allocation of specific cities to the Levitical priests from the territories of the tribes of Judah, Simeon, and Benjamin. This administrative detail, seemingly minor, profoundly underscores God's precise and faithful provision for His chosen ministers, ensuring their dwelling places were divinely appointed through the casting of lots. This arrangement not only fulfilled ancient Mosaic commands but also strategically established a structured spiritual presence across the land of Israel, vital for the nation's spiritual health and adherence to the covenant.
CONTEXT
Literary Context: 1 Chronicles 6 is a detailed genealogical record, primarily tracing the lineage of Levi, from whom the priests and Levites descended. The chapter emphasizes their indispensable role in Israel's worship and national identity, meticulously following the priestly line of Aaron down to the Chronicler's time. Verses 54-81 transition from genealogy to geography, providing an exhaustive list of the cities assigned to the Levites across all the tribes of Israel. Verse 65 is an integral part of this detailed inventory, specifically listing the cities given to the sons of Aaron (the priests) from the southern tribes, following the general allocation of cities to the Kohathites (1 Chronicles 6:54-61), the Gershonites (1 Chronicles 6:62-63), and the Merarites (1 Chronicles 6:64-66). This precise enumeration highlights the Chronicler's deep concern for divine order, the fulfillment of God's commands, and the proper functioning of the temple worship system.
Historical & Cultural Context: The allocation of cities to the Levites was a direct fulfillment of the Mosaic Law, commanded in Numbers 35 and implemented during the conquest and settlement of Canaan under Joshua, as recorded in Joshua 21. Unlike the other tribes, the Levites did not receive a territorial inheritance because "the Lord God of Israel was their inheritance" (Joshua 13:33). Instead, they were given 48 cities, along with their surrounding pasturelands, scattered throughout the tribal territories. The method of "casting lots" was a common ancient Near Eastern practice, widely believed to reveal divine will and ensure impartiality in significant decisions, as seen in Proverbs 16:33. This ensured that the distribution was not arbitrary or subject to human bias but divinely ordained, establishing the priests and Levites as accessible spiritual guides and instructors throughout the nation.
Key Themes: This verse contributes significantly to several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, it powerfully illustrates Divine Order and Provision, demonstrating God's meticulous planning and faithful sustenance for His people, particularly for those dedicated to His service. The precise enumeration of cities underscores a divinely established structure for the nation's spiritual life and worship. Secondly, it emphasizes the Fulfillment of God's Covenant Promises. The distribution of these cities directly actualized the commands given to Moses centuries earlier, reinforcing God's unwavering faithfulness to His word, even in what might seem like minor administrative details. Finally, the strategic scattering of the Levites throughout the tribes, as detailed in this section and in Joshua 21, exemplifies the theme of Spiritual Interdependence and Accessibility. By living among the people, the priests and Levites could effectively teach the Law, administer justice, and facilitate worship, fostering unity and spiritual health across the diverse tribal landscape of Israel, as mandated in Deuteronomy 33:10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several literary devices in 1 Chronicles 6:65 to convey its message with clarity and emphasis. The most prominent is Repetition of the phrase "out of the tribe of the children of" across the enumeration of Judah, Simeon, and Benjamin. This serves to underscore the distinct tribal sources for the cities and reinforces the comprehensive, systematic nature of the distribution, highlighting the fulfillment of the divine command that the Levites should be scattered among all tribes. The precise Enumeration of the three specific tribes (Judah, Simeon, Benjamin) provides concrete detail, lending an air of historical accuracy and administrative precision to the account. Furthermore, there is an implied Divine Passive in the phrase "they gave by lot." While human agents are performing the action ("they gave"), the phrase "by lot" strongly suggests that the ultimate determination and agency belong to God, who superintended the outcome of the lot-casting. This subtly yet powerfully reinforces the overarching theme of God's sovereignty and meticulous provision for His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 6:65, though an administrative detail, profoundly illustrates God's meticulous faithfulness and sovereign provision for His people and His ordained system of worship. The allocation of cities "by lot" underscores the theological principle that God is actively involved in the minute details of His creation and the lives of His people, orchestrating events to fulfill His purposes. It highlights His unwavering commitment to His covenant promises, ensuring that the Levites, who had no territorial inheritance, were nevertheless fully provided for and strategically positioned to serve the spiritual needs of the entire nation. This divine order ensured that spiritual guidance and access to God's law were available throughout Israel, fostering unity and adherence to the covenant, demonstrating God's care not only for the priests but for the spiritual well-being of all Israel.
REFLECTION AND APPLICATION
This verse, though rooted in ancient Israel's administrative past, offers timeless truths for the believer today. It reminds us of God's unwavering faithfulness to His promises, even in the smallest details of our lives. Just as He meticulously provided dwelling places for His ministers in ancient Israel, He continues to provide for His people in every generation, often in ways that reveal His intricate planning and sovereign care. We are called to trust in this divine provision, recognizing that our needs are known to Him and that He works all things according to His good purpose. Furthermore, the scattering of the Levites throughout the land serves as a powerful metaphor for the call to ministry and service in our own contexts. We are not meant to be isolated but to be strategically placed by God in our communities, workplaces, and families to be agents of His light and truth. Our "cities" of influence, wherever they may be, are opportunities to live out our faith and serve those around us, just as the priests served the spiritual needs of their tribes. This verse encourages us to embrace our God-given location and calling, knowing that our faithful service contributes to His larger redemptive plan for the world.
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 the Lord Himself was declared to be "their inheritance" (Numbers 18:20). This meant they were set apart for full-time, dedicated service to God in the tabernacle and later the temple, ministering to the spiritual needs of the entire nation. Instead of a consolidated tribal land, God commanded that they be given 48 cities, along with their surrounding pasturelands, scattered among all the other tribes of Israel (Numbers 35:2-8). This unique arrangement ensured their sustenance and allowed them to fulfill their priestly, teaching, and judicial duties throughout the land, making spiritual instruction and access to God's law available to everyone, regardless of their tribal affiliation, fostering national unity and spiritual health.
CHRIST-CENTERED FULFILLMENT
The meticulous provision for the Levitical priests in 1 Chronicles 6:65, determined "by lot" and strategically scattered throughout Israel, finds its ultimate fulfillment and transformation in Christ. While the Old Testament priests served as mediators and instructors under the Law, their ministry pointed forward to Jesus, who is our great High Priest according to the order of Melchizedek (Hebrews 7:17). He is the one who, by His perfect, once-for-all sacrifice, has made a way for all believers to have direct access to God and His presence (Hebrews 10:19-22). The "lot" cast for the Levitical cities, signifying divine determination, foreshadows the ultimate divine "lot" that fell upon Christ—to bear the sins of the world and become the Lamb of God who takes away the sin of the world. Furthermore, just as the Levites were scattered among the tribes to bring spiritual light and instruction, so too are New Testament believers, through Christ, constituted as a "royal priesthood" and sent out into all the world (Matthew 28:19-20). We are now God's dispersed ministers, not confined to specific cities, but called to live out our faith and share the Gospel wherever God has placed us, embodying His presence and truth in every corner of the earth.