TRV
Translation
King James Version
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:
Complete Jewish Bible
The descendants of Gershom were given, from the clans of the half-tribe of M'nasheh: Golan in Bashan with the surrounding open land and 'Ashtarot with the surrounding open land;
Berean Standard Bible
The Gershomites received the following: From the clan of the half-tribe of Manasseh they were given Golan in Bashan and also Ashtaroth, together with their pasturelands.
American Standard Version
Unto the sons of Gershom were given, out of the family of the half-tribe of Manasseh, Golan in Bashan with its suburbs, and Ashtaroth with its suburbs;
World English Bible Messianic
To the sons of Gershom were given, out of the family of the half-tribe of Manasseh, Golan in Bashan with its suburbs, and Ashtaroth with its suburbs;
Geneva Bible (1599)
Vnto the sonnes of Gershom out of the familie of the halfe tribe of Manasseh, Golan in Bashan, and her suburbes, and Ashtaroth with her suburbes,
Young's Literal Translation
To the sons of Gershom from the family of the half of the tribe of Manasseh are Golan in Bashan and its suburbs, and Ashtaroth 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 6:71 meticulously details the divine allocation of specific cities to a prominent branch of the Levitical tribe, the sons of Gershom. This verse, embedded within a comprehensive genealogical and administrative record of Israel, specifies that Golan in Bashan and Ashtaroth, along with their essential surrounding pasturelands, were designated from the territory of the half-tribe of Manasseh for the Gershomites. It profoundly underscores God's precise provision for His priestly servants, ensuring their sustenance and strategic placement throughout Israel to fulfill their vital spiritual, judicial, and educational duties, thereby maintaining the nation's covenant fidelity.
CONTEXT
Literary Context: This verse is situated within the extensive genealogical records of 1 Chronicles, specifically within chapter 6, which is dedicated entirely to the lineage, roles, and land assignments of the Levites. The Chronicler's primary purpose in chapters 1-9 is to establish the continuity of God's covenant with Israel through its tribal origins, with a particular emphasis on the royal line of Judah and the priestly line of Levi. Chapter 6 meticulously traces the Levitical families—Kohath, Gershom, and Merari—detailing their responsibilities related to the tabernacle/temple and, crucially, the cities allotted to them. This section (1 Chronicles 6:54-81) provides a comprehensive list of these cities, demonstrating the fulfillment of God's command that the Levites, who received no consolidated tribal inheritance, would be dispersed among the other tribes. This meticulous enumeration highlights the divine order and the faithful execution of ancient prophecies and promises regarding Israel's structured existence and worship life.
Historical & Cultural Context: Historically, the Levites were set apart by God for sacred service, functioning as priests, temple musicians, gatekeepers, and teachers of the Law. Unlike the other tribes, they did not receive a contiguous land inheritance; instead, they were divinely allotted 48 cities scattered throughout Israel, each with its surrounding pasturelands (as commanded in Numbers 35:1-8). This unique arrangement, reiterated and fulfilled in Joshua 21, ensured their accessibility to all tribes, facilitating the dissemination of God's Law, the administration of justice, and the maintenance of proper worship. The "half tribe of Manasseh" refers to the portion of Manasseh that settled east of the Jordan River in the fertile region of Bashan, a significant agricultural area. Golan, one of the cities mentioned, held particular importance as one of the six cities of refuge, providing asylum for those who committed unintentional homicide. Ashtaroth, on the other hand, was historically a prominent center of pagan worship, deeply associated with the Canaanite goddess Astarte. Its inclusion as a Levitical city powerfully demonstrates God's sovereignty over all land and His transformative power to reclaim places of idolatry for His holy purposes.
Key Themes: The meticulous detail of 1 Chronicles 6:71, consistent with the broader chapter, significantly contributes to several overarching themes. Firstly, it underscores Divine Order and Provision, illustrating God's faithful and precise fulfillment of His covenant promises, ensuring that those dedicated to His service were comprehensively sustained. This divine blueprint for land distribution reflects God's meticulous care for His people. Secondly, it highlights the Strategic Importance of Levitical Service, emphasizing that the dispersion of the Levites was not arbitrary but divinely designed to ensure spiritual and legal oversight across the entire nation, reinforcing the covenant relationship between God and Israel. The Levites were to be the spiritual backbone, educating the people in God's ways (as seen in Deuteronomy 33:10). Thirdly, the naming of specific cities like Golan and Ashtaroth reinforces the Historical Accuracy and Reliability of the biblical record, affirming the meticulous fulfillment of God's commands regarding land distribution and the establishment of Israel's socio-religious structure, echoing the detailed accounts in Joshua 21. Lastly, the mention of Ashtaroth, a former pagan stronghold, subtly introduces the profound theme of Sanctification and Redemption of Space, demonstrating God's power to reclaim and repurpose even idolatrous places for His holy purposes, transforming them into centers of true worship and instruction for His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs Cataloging or Listing, a pervasive literary technique in genealogical and administrative texts within the Old Testament, to meticulously record the distribution of cities. This precise enumeration serves to underscore the divine order, the fulfillment of God's detailed instructions for the land's allocation, and the historical veracity of the biblical account. The repeated phrase "with her suburbs" functions as Repetition, emphasizing the comprehensive nature of the provision for the Levites. This reiteration highlights that God's plan extended beyond mere dwelling places to include the necessary means for their sustenance (pasture for livestock), demonstrating the thoroughness of divine care and the meticulous detail of the biblical record. Furthermore, the inclusion of Ashtaroth, a city historically steeped in idolatry, as a Levitical city, carries profound Symbolism, representing God's power to redeem and repurpose spaces that were once dedicated to paganism for His holy worship and the teaching of His Law, transforming them into centers of divine truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though seemingly a dry list of geographical names, powerfully illustrates God's meticulous faithfulness and comprehensive provision for His people, particularly those set apart for sacred service. The precise allocation of cities to the Levites, including their essential pasturelands, demonstrates that God's care extends to every detail of their lives, ensuring their sustenance and enabling them to fulfill their vital role in Israel's spiritual and judicial life. This divine order reflects God's unwavering covenant commitment to His people, establishing a robust framework for their flourishing. The Levites' strategic dispersal throughout the land was not merely for their benefit but for the spiritual health of the entire nation, making God's Law, justice, and access to worship accessible to all. This highlights the enduring biblical principle that those who faithfully serve God are sustained by God, often through the obedient generosity of His people, fostering a symbiotic relationship within the covenant community.
REFLECTION AND APPLICATION
The detailed account of Levitical cities in 1 Chronicles 6:71 offers profound and enduring insights for contemporary believers. It serves as a powerful reminder that God is a God of order, precision, and faithful provision, extending His care to the minutiae of His plans. Just as He meticulously orchestrated the sustenance and strategic placement of His servants in ancient Israel, He continues to care for those who dedicate their lives to His service today, whether in full-time vocational ministry or in their daily vocations within the marketplace. This passage encourages us to cultivate a deep trust in God's provision, knowing that He sees our needs and orchestrates circumstances to meet them, often through the faithfulness of His people. Furthermore, the strategic dispersal of the Levites teaches us about the importance of accessibility in ministry—that spiritual leaders and teachers should be embedded within communities, making the transformative truths of God's Word and the principles of His kingdom readily available to all. It also challenges us, as the collective body of Christ, to consider how we can actively support and empower those called to spiritual leadership, ensuring they have the necessary resources and freedom to fulfill their calling effectively. Finally, the remarkable transformation of a pagan city like Ashtaroth into a Levitical center serves as a potent reminder that God can redeem any place, any person, or any situation for His glory. We are called to be agents of that redemption, bringing the light of Christ into dark places and transforming them through the power of the Gospel.
Questions for Reflection
FAQ
Why are these detailed lists of cities important for us today?
Answer: These detailed lists, though seemingly mundane, serve several crucial purposes for contemporary believers. Firstly, they powerfully demonstrate God's unwavering faithfulness to His covenant promises, specifically regarding the land distribution to the tribes and the comprehensive care for the Levites, as outlined in foundational texts like Numbers 35 and fully realized in Joshua 21. They provide historical verification of biblical accounts, affirming the meticulous nature of God's plan and its precise fulfillment, strengthening our confidence in the Bible's reliability. Secondly, they highlight the strategic importance of the Levites' role. Their dispersion throughout Israel ensured that spiritual instruction, legal arbitration, and access to the tabernacle/temple services were available to all tribes, fostering national unity and spiritual health. For us today, these lists underscore God's precision in His plans and His unwavering commitment to sustaining those who serve Him, reminding us that even the "small details" of God's Word reveal profound aspects of His character and purpose for His people.
What does "suburbs" mean in this context, and why is it mentioned?
Answer: In the biblical context, especially concerning Levitical cities, "suburbs" (Hebrew: migrash) does not refer to residential areas outside a city center as we understand them today. Instead, it refers specifically to the common pasturelands, meadows, and open spaces immediately surrounding the walled city, extending for a specified distance (often 1,000 cubits or more from the city wall, as detailed in Numbers 35:4-5). These lands were absolutely essential for the Levites because, unlike other tribes, they did not receive agricultural land for farming. However, they were permitted to own livestock (cattle, sheep, goats) for their sustenance. The explicit mention of "suburbs" alongside the cities emphasizes that God's provision for the Levites was comprehensive, including not just their dwelling places but also the necessary means for their livelihood, ensuring they could maintain their families and fulfill their priestly and teaching duties without being a burden on the other tribes. This detail highlights God's thorough and practical care for His servants and His foresight in planning for their complete well-being.
CHRIST-CENTERED FULFILLMENT
The meticulous provision for the Levites in 1 Chronicles 6:71, including their strategic placement and comprehensive sustenance through the distribution of cities and their suburbs, profoundly foreshadows the ultimate and perfect provision found in Christ. Just as the Levites were set apart for sacred service and dispersed among the tribes to bring God's law and presence to the people, so too Christ is the ultimate and perfect High Priest, who perfectly mediates between God and humanity, offering a superior and enduring covenant (as illuminated in Hebrews 4:14-16 and Hebrews 8:6). His singular, perfect sacrifice on the cross fulfills and transcends the entire Levitical sacrificial system, providing once-for-all atonement for sin, making the old system obsolete (powerfully articulated in Hebrews 9:11-14). Furthermore, the concept of the Levites being "given" cities from the tribes points to the New Testament Church, the body of Christ, which is scattered throughout the world, acting as God's redeemed people, bringing the good news of the Gospel to every nation and making disciples (as commanded in Matthew 28:19-20). We, as believers, are now a "royal priesthood" and a "holy nation" (declared in 1 Peter 2:9), called to live among the nations, not confined to one sacred space or city, but bringing the transforming presence of God's Spirit and the light of Christ wherever we go. The remarkable transformation of a pagan stronghold like Ashtaroth into a Levitical city beautifully prefigures Christ's redemptive power to reclaim and sanctify all things—places, people, and cultures—making all things new through His atoning work (a theme echoed in Colossians 1:19-20), ultimately culminating in a new heavens and a new earth where righteousness dwells eternally (promised in 2 Peter 3:13 and Revelation 21:1-5).