TRV
Translation
King James Version
And they gave unto them, of the cities of refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer with her suburbs,
Complete Jewish Bible
They gave them the city of refuge Sh'khem in the hills of Efrayim with the surrounding open land, also Gezer with the surrounding open land,
Berean Standard Bible
They were given Shechem (a city of refuge) with its pasturelands in the hill country of Ephraim, and Gezer,
American Standard Version
And they gave unto them the cities of refuge, Shechem in the hill-country of Ephraim with its suburbs; Gezer also with its suburbs,
World English Bible Messianic
They gave to them the cities of refuge, Shechem in the hill country of Ephraim with its suburbs; Gezer also with its suburbs,
Geneva Bible (1599)
And they gaue vnto them cities of refuge, Shechem in mount Ephraim, and her suburbes, and Gezer and her suburbes,
Young's Literal Translation
and they give to them the cities of refuge, Shechem and its suburbs in the hill-country of Ephraim, and Gezer and its suburbs,
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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 6:67 meticulously records the allocation of Shechem, notably designated as a city of refuge, and Gezer, along with their essential surrounding pasturelands, to the Kohathite Levites, specifically the descendants of Aaron. This verse forms an integral part of the Chronicler's comprehensive genealogical and administrative record, underscoring God's precise and faithful provision for the tribe of Levi, who were set apart for sacred service, and highlighting the divine establishment of places of sanctuary and justice within the structured framework of ancient Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler's meticulous record-keeping in 1 Chronicles 6:67 employs several significant literary devices. The most prominent is Cataloguing or Enumeration, as the verse is part of an extensive and precise listing of Levitical cities. This detailed inventory serves to emphasize the exactitude of God's commands and their faithful execution by Israel, reinforcing themes of divine order and covenant fulfillment. The Repetition of the implied verb "they gave" (or similar phrases in the broader context of the chapter) reinforces the systematic and comprehensive nature of the land distribution. Furthermore, the mention of "cities of refuge" carries profound Symbolism, representing divine justice, mercy, and the provision of sanctuary. These cities were not merely geographical locations but tangible expressions of God's character and legal framework for a holy nation, foreshadowing a deeper, spiritual refuge. The precise geographical details also lend an air of Verisimilitude, grounding the theological truths in historical and physical reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 6:67, while seemingly a dry administrative detail, is profoundly rich with theological significance. It powerfully underscores God's meticulous care and unwavering faithfulness in providing for His people, particularly for those set apart for sacred service. The Levites, who had no tribal inheritance, were nevertheless fully provided for through the precise allocation of cities and their surrounding lands, demonstrating that God's economy is one of abundance, order, and covenant fidelity. The inclusion of Shechem as a city of refuge further highlights God's character as both just and merciful, establishing a system that upheld the sanctity of human life while offering a pathway for redemption and due process for the unintentional offender. This divine provision and the establishment of refuge points to a God who is intimately involved in the practical details of His people's lives, ensuring their well-being, the proper functioning of His covenant community, and the accessibility of His law and presence throughout the land.
REFLECTION AND APPLICATION
The detailed account of Levitical cities, including Shechem and Gezer, serves as a powerful reminder of God's meticulous care and unwavering faithfulness towards His people. Just as He precisely provided for the Levites, ensuring their sustenance and strategic placement for ministry throughout Israel, so too does He orchestrate the details of our lives, often in ways that transcend conventional expectations. This verse encourages us to cultivate a deep trust in God's ordered plan and His faithful provision, even when our path seems unconventional or appears to lack a traditional "inheritance." Moreover, the profound concept of the "city of refuge" speaks powerfully to our spiritual need for sanctuary. In a world fraught with accusation, the weight of sin, and the consequences of our actions, God has provided an ultimate refuge, a place of safety, justice, and mercy. This ancient provision calls us to consider where we seek our ultimate refuge and whether we truly lean into God's boundless mercy and perfect justice in our lives. It invites us to rest in the unwavering assurance that God is both our faithful provider and our secure protector, offering an eternal sanctuary for our souls.
Questions for Reflection
FAQ
Why are these specific cities listed in 1 Chronicles 6:67?
Answer: 1 Chronicles 6:67 specifically lists Shechem and Gezer because they were among the cities designated for the Kohathite branch of the Levites, particularly the sons of Aaron, as part of the broader distribution of land in Israel. This detailed listing is integral to the Chronicler's purpose of meticulously documenting the fulfillment of God's commands regarding the tribal inheritances and the comprehensive provision for the Levites, who, unlike the other tribes, did not receive a territorial land inheritance (see Numbers 18:20). Shechem also held the important distinction of being one of the six "cities of refuge."
What was the purpose of the "cities of refuge" mentioned in this verse?
Answer: The "cities of refuge" were a unique divine institution established by God through Moses (e.g., Numbers 35:6 and Deuteronomy 19:2). Their primary purpose was to provide a sanctuary for individuals who had accidentally killed someone, protecting them from immediate retaliation by the "avenger of blood" until a fair trial could be held before the community elders. This system ensured that justice was administered properly, preventing arbitrary blood feuds while also offering mercy and due process to those who committed unintentional manslaughter, thereby upholding the sanctity of life.
How does the provision of cities for the Levites relate to their not having a tribal inheritance?
Answer: The Levites were uniquely set apart for sacred service to God, responsible for the tabernacle/temple duties, teaching the Law, and administering justice throughout Israel. Because of their consecrated role, they did not receive a territorial land inheritance like the other tribes. Instead, God declared Himself to be their inheritance (Numbers 18:20). However, God also commanded that forty-eight cities, along with their surrounding pasturelands, be given to them, strategically scattered throughout the territories of the other tribes. This ensured their physical provision and strategically positioned them to serve, instruct, and minister to the entire nation, demonstrating God's faithfulness and meticulous care for His chosen servants and for the spiritual well-being of all Israel.
CHRIST-CENTERED FULFILLMENT
The Old Testament cities of refuge, such as Shechem mentioned in 1 Chronicles 6:67, serve as profound types and shadows, pointing to the ultimate spiritual refuge found in Jesus Christ. Just as the unintentional manslayer fled to a city of refuge for safety from the avenger of blood and the threat of death, so too do we, as sinners, flee to Christ for refuge from the just condemnation of the Law and the spiritual death that sin brings. He is our true and eternal sanctuary, the one who takes away the sin of the world and offers complete forgiveness, protection, and reconciliation with God. Hebrews 6:18 speaks powerfully of those who have "fled for refuge to lay hold upon the hope set before us" in Christ. He is not merely a temporary shelter but an eternal dwelling place, offering not just protection from judgment but also full redemption and new life. In Christ, there is "therefore now no condemnation" for those who are in Him (Romans 8:1), for He has borne the full penalty for our sins on the cross (1 Peter 2:24). He is the ultimate fulfillment of God's provision for both justice and mercy, our ever-present help and fortress, a secure and living hope for all who trust in Him (Psalm 46:1).