TRV
Translation
King James Version
And out of the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon with her suburbs, and Kirjathaim with her suburbs.
Complete Jewish Bible
and from the tribe of Naftali: Kedesh in the Galil with the surrounding open land, Hamon with the surrounding open land and Kiryatayim with the surrounding open land.
Berean Standard Bible
And from the tribe of Naphtali they were given Kedesh in Galilee, Hammon, and Kiriathaim, together with their pasturelands.
American Standard Version
and out of the tribe of Naphtali, Kedesh in Galilee with its suburbs, and Hammon with its suburbs, and Kiriathaim with its suburbs.
World English Bible Messianic
and out of the tribe of Naphtali, Kedesh in Galilee with its suburbs, and Hammon with its suburbs, and Kiriathaim with its suburbs.
Geneva Bible (1599)
And out of the tribe of Naphtali, Kedesh in Galilea and her suburbes, and Hammon and her suburbes, and Kiriathaim and her suburbes.
Young's Literal Translation
and from the tribe of Naphtali: Kedesh in Galilee and its suburbs, and Hammon and its suburbs, and Kirjathaim 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 6:76 meticulously records the allocation of three specific cities—Kedesh, Hammon, and Kirjathaim—from the tribal territory of Naphtali to the Merarite branch of the Levites, along with their essential surrounding pasturelands. This seemingly straightforward enumeration is deeply significant, highlighting God's precise and faithful provision for His consecrated servants, ensuring their sustenance and strategic dispersion throughout Israel to facilitate their vital spiritual, judicial, and administrative duties. It powerfully underscores the divine order, the meticulous fulfillment of ancient covenant promises, and the enduring importance of the Levites' unique inheritance in the life of the nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler's account in 1 Chronicles 6:76 masterfully employs several literary devices to achieve its profound theological and historical purposes. Cataloging is the most prominent device, as the verse is an integral part of an extensive and meticulous list of Levitical cities. This precise Enumeration serves to establish historical veracity, demonstrate the precise fulfillment of God's commands regarding the Levites' inheritance, and provide a comprehensive record for the post-exilic community. The repeated phrase "with her suburbs" for each city is a clear example of Repetition, which functions powerfully to emphasize the completeness, consistency, and practical nature of the divine provision for the Levites' livelihood. Furthermore, the Geographical Specificity ("in Galilee," "tribe of Naphtali") firmly grounds the narrative in concrete historical reality, affirming the Chronicler's unwavering commitment to accurate record-keeping and the tangible manifestation of God's covenant promises within the physical land of Israel. These devices collectively underscore the divine order, the meticulous care God exercised in establishing the essential infrastructure for worship and spiritual guidance, and the unwavering faithfulness of God to His covenant people.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 6:76, though seemingly a dry and unembellished list of names, is profoundly saturated with theological significance. It speaks volumes about God's meticulous care, His unwavering covenant faithfulness, and the divine ordering of His people for His sovereign purposes. The precise provision of specific cities and their essential "suburbs" for the Levites, who had no territorial inheritance like the other tribes, powerfully illustrates God's deep commitment to sustaining and equipping those consecrated to His sacred service. This divinely ordained arrangement ensured that the Levites could dedicate themselves fully and unhindered to their spiritual duties without the burden of agricultural labor. Moreover, their strategic dispersion throughout all the tribes meant that God's law, His divine principles, and the practices of worship were consistently accessible to all Israelites, fostering national unity and spiritual health under God's covenant. This verse, therefore, stands as a powerful testament to God's detailed providence, His profound wisdom in structuring His kingdom, and His unwavering commitment to equipping His servants for their vital roles in the spiritual life and well-being of the community.
REFLECTION AND APPLICATION
The meticulous detail of 1 Chronicles 6:76, far from being an archaic curiosity, offers profound and enduring insights for contemporary believers. It reveals a God who is intimately involved in the practical details of His people's lives and ministries, orchestrating their placement and providing for their sustenance with precise intentionality. Just as God strategically positioned the Levites throughout Israel to be vital centers of spiritual influence, teaching, and worship, so too does He sovereignly position believers today within their communities, workplaces, families, and various spheres of influence. This verse profoundly encourages us to recognize God's sovereign hand in our own "placement" and to trust implicitly in His faithful provision for whatever He calls us to do. It serves as a powerful reminder that even the seemingly mundane or logistical aspects of our lives are part of His grand, overarching design, and that our "suburbs"—the practical means of our sustenance, support, and resources—are divinely appointed to enable our service to Him. The Chronicler's emphasis on divine order and the meticulous fulfillment of God's promises should inspire us to live with intentionality, recognizing that our lives, when fully submitted to God, contribute powerfully to His larger, perfect plan for His church and the world.
Questions for Reflection
FAQ
Why does 1 Chronicles include such detailed lists of cities and genealogies?
Answer: The detailed lists of cities and genealogies in 1 Chronicles serve several crucial and interconnected purposes for the Chronicler's original audience, who were the post-exilic Israelites. Firstly, they provided an indispensable sense of continuity and identity, meticulously connecting the returned exiles to their ancient heritage and demonstrating their legitimate claim to the land and their tribal affiliations. Secondly, they powerfully emphasized divine faithfulness, showing how God meticulously fulfilled His promises, such as the precise allocation of land and the comprehensive provision for the Levites, first outlined in foundational books like Numbers and Joshua. Thirdly, these lists profoundly underscored the importance of order and proper worship, detailing the divinely ordained structure of the priesthood and the temple service, which was absolutely vital for the spiritual restoration and well-being of the community. Finally, they served as an authoritative historical record, validating the past and providing a clear blueprint for the future, thereby reinforcing the Chronicler's overarching theological message that unwavering obedience to God's covenant leads to abundant blessing and national flourishing.
What was the significance of the "suburbs" mentioned for the Levitical cities?
Answer: The term "suburbs" (Hebrew: migrâsh) for the Levitical cities was of immense practical, economic, and theological significance. Unlike modern suburbs, these were not residential areas but rather the open pasturelands and common grounds immediately surrounding the walled cities. Their profound significance lay in the fact that the Levites, by explicit divine decree, did not receive a tribal land inheritance for agriculture, as clearly stated in Numbers 18:20-24. Instead, their livelihood was divinely ordained to come from the tithes and offerings of the other tribes. The migrâshîm were absolutely essential for them to graze their livestock, which provided them with a vital source of food, milk, and other necessities, thereby ensuring their sustenance and economic viability. This meticulous provision allowed the Levites to dedicate themselves fully and unhindered to their sacred duties of teaching the Law, administering justice, and serving in the Tabernacle/Temple, without the need to cultivate land. It stands as a powerful testament to God's meticulous care, comprehensive provision, and unwavering faithfulness for those consecrated to His service.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 6:76 meticulously details the Old Testament provision for the Levitical priesthood, it finds its ultimate fulfillment and profound spiritual resonance in Jesus Christ and the new covenant He inaugurated. The meticulous allocation of cities and essential "suburbs" for the Levites, ensuring their sustenance and enabling their sacred service, powerfully foreshadows God's perfect and complete provision for His people in Christ. Jesus, as our ultimate and eternal High Priest, according to the order of Melchizedek, transcends and fulfills the earthly Levitical system, offering a once-for-all sacrifice that perfectly atones for sin and eternally consecrates us as holy. In the New Covenant, all believers are made part of a royal priesthood, no longer confined to specific geographical locations or dependent on physical "suburbs" for sustenance. Instead, our ultimate provision, sustenance, and empowerment come directly from Christ Himself, who is our bread of life and our source of living water. The dispersion of the Levites throughout Israel to teach the law and administer justice finds its profound echo in the Great Commission, where Christ sends His disciples into all the world to make disciples, establishing His spiritual "cities" (the Church) not in physical locations but in the transformed hearts of believers, sustained by His Holy Spirit and His infallible word. Thus, the Old Testament pattern of divine order and meticulous provision for sacred service culminates perfectly in Christ, who flawlessly fulfills the priestly role and empowers His redeemed people for global spiritual service, sustained by His inexhaustible grace.