TRV
Translation
King James Version
And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs,
Complete Jewish Bible
and from the tribe of Gad: Ramot in Gil'ad with the surrounding open land, Machanayim with the surrounding open land,
American Standard Version
and out of the tribe of Gad, Ramoth in Gilead with its suburbs, and Mahanaim with its suburbs,
World English Bible Messianic
and out of the tribe of Gad, Ramoth in Gilead with its suburbs, and Mahanaim with its suburbs,
Geneva Bible (1599)
And out of the tribe of Gad Ramoth in Gilead with her suburbes, and Mahanaim with her suburbes,
Young's Literal Translation
and from the tribe of Gad: Ramoth in Gilead and its suburbs, and Mahanaim 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 6:80 serves as a meticulous entry within the extensive Levitical genealogies and city allocations, precisely detailing the assignment of two significant cities, Ramoth in Gilead and Mahanaim, along with their essential surrounding pasture lands, to the Merarite branch of the Levites. These cities were drawn from the territory originally designated for the tribe of Gad, underscoring God's precise and comprehensive provision for the Levites to enable their unique spiritual and administrative functions throughout ancient Israel.
CONTEXT
Literary Context: The sixth chapter of 1 Chronicles is a monumental genealogical and administrative record, primarily dedicated to the lineage of the priestly and Levitical families. It commences by tracing the descendants of Levi, meticulously detailing the priestly line through Aaron and the three major Levitical clans: Gershon, Kohath, and Merari (verses 1-30). This extensive genealogical foundation then transitions to an equally detailed account of the cities assigned to these Levitical families across the twelve tribes of Israel (verses 39-81). This narrative progression from lineage to practical provision highlights God's intentionality in not only establishing spiritual leadership but also ensuring their sustenance and strategic placement for effective service. Verse 80 specifically concludes the list of cities designated for the Merarites, drawing from the Transjordanian territory of Gad, thereby completing a significant segment of the larger narrative concerning Levitical settlement and the divine order within Israel.
Historical & Cultural Context: Historically, the Levites occupied a unique position among the Israelite tribes, as they did not receive a territorial inheritance in the Promised Land like the other tribes, a mandate clearly articulated in Numbers 18:23-24. Instead, God commanded that they be given forty-eight cities scattered throughout the territories of the other tribes, along with common lands (suburbs) for their livestock. This divine arrangement, first detailed in Numbers 35 and subsequently implemented during the conquest and settlement under Joshua (Joshua 21), ensured that the Levites, responsible for teaching God's law, administering justice, and overseeing the tabernacle/temple service, were geographically accessible to all Israelites. The cities mentioned in 1 Chronicles 6:80, Ramoth in Gilead and Mahanaim, were strategically located in Transjordan, east of the Jordan River, serving as important administrative and religious centers in that region, particularly given their historical significance and strategic value.
Key Themes: This verse, embedded within the broader account of Levitical cities, contributes significantly to several overarching themes present in Chronicles and the Pentateuch. Firstly, it powerfully illustrates Divine Provision and Order, showcasing God's meticulous care for His chosen servants. By assigning specific cities and pasture lands, God ensured the Levites could fulfill their spiritual duties without being burdened by agricultural labor, demonstrating a divine blueprint for the administration of Israelite society and worship. Secondly, the allocation of these cities signifies the Fulfillment of Covenant Promises. This act directly fulfilled God's earlier instructions regarding the Levites' unique role and inheritance, underscoring His unwavering faithfulness to His word and His covenant relationship with Israel, as first outlined in Numbers 35:1-8. Lastly, the Strategic Placement of these cities is a crucial theme. The distribution of Levites throughout the land ensured their availability to all tribes for spiritual instruction, judicial matters, and the maintenance of the Mosaic Law. Ramoth in Gilead, for instance, was notably designated as one of the cities of refuge, highlighting its critical role in Israelite jurisprudence and societal order.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The listing of cities in 1 Chronicles 6:80, within the broader context of chapter 6, primarily employs Cataloging or Listing, a common and essential literary device in genealogical and administrative texts within the Old Testament. This meticulous enumeration serves to establish historical accuracy, legal legitimacy, and the precise fulfillment of divine commands regarding the land's distribution and the Levites' settlement. The repeated phrase "with her suburbs" throughout the descriptions of the Levitical cities, including in this verse, functions as Repetition, emphasizing the consistent, comprehensive, and divinely ordained nature of God's provision for the Levites' livelihood, extending beyond just the city walls to their essential pasture lands. Furthermore, the entire section on Levitical cities acts as a Fulfillment Narrative, demonstrating the practical outworking and completion of earlier divine mandates given in the Pentateuch (e.g., Numbers 35) and recorded in historical books (e.g., Joshua 21). This detailed account reinforces the overarching theme of God's faithfulness in bringing His plans and promises to fruition.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 6:80, though appearing as a dry list of geographical locations, carries profound theological weight. It stands as a powerful testament to God's meticulous care, divine order, and unwavering faithfulness to His covenant promises. The allocation of specific cities to the Levites, who were uniquely dedicated to the Lord's service, demonstrates a foundational principle: God provides for those He calls, ensuring they have the necessary resources and infrastructure to fulfill their unique vocations. This provision highlights that God does not call without equipping, nor does He commission without sustaining. The precise details of these allocations underscore the intentionality of God's grand plan for His people, where every element, no matter how seemingly mundane, contributes to the overall structure, spiritual health, and ordered functioning of the nation. It vividly illustrates how divine instruction translates into tangible reality, establishing a stable and ordered society centered on the worship and instruction of Yahweh, thereby reinforcing the trustworthiness of God's word.
REFLECTION AND APPLICATION
The detailed account of Levitical cities in 1 Chronicles 6:80, far from being mere historical trivia, offers enduring lessons on God's character and His relationship with His people. It serves as a profound reminder that God is a God of order, intentionality, and meticulous provision. Just as He carefully planned for the Levites' sustenance and strategic placement to facilitate spiritual instruction throughout Israel, so too does He orchestrate the details of our lives and callings today. This verse encourages us to trust in His comprehensive care, knowing that He will provide for our needs as we dedicate ourselves to His service, whether in vocational ministry or in our daily lives as followers of Christ. It also challenges us to appreciate the importance of structure, intentionality, and faithful stewardship in our own lives and within the community of faith, recognizing that even seemingly small details can contribute significantly to the larger unfolding of God's redemptive plan. The stability and permanence of God's promises, evident in the fulfillment of these ancient allocations, invite us to rest in His unwavering faithfulness, even amidst changing circumstances and uncertainties.
Questions for Reflection
FAQ
Why are these specific cities, Ramoth in Gilead and Mahanaim, highlighted?
Answer: These cities are highlighted because they were part of the specific allocation of cities to the Merarite branch of the Levites from the tribal territory of Gad. While the chapter lists many Levitical cities, these two were particularly significant historically and strategically. Ramoth in Gilead was a major fortress and a designated city of refuge, providing a safe haven for those who committed unintentional homicide. Mahanaim held deep historical roots, being a place of encounter for Jacob with angels (Genesis 32:2) and later serving as a temporary capital for Ish-bosheth (2 Samuel 2:8-9) and a refuge for King David (2 Samuel 17:24). Their inclusion underscores the precise fulfillment of God's command for the Levites to be scattered throughout the land in significant centers, ensuring their accessibility and influence.
What is the significance of the phrase "with her suburbs" in this verse?
Answer: The phrase "with her suburbs" (Hebrew: migrasheha) is highly significant because it refers to the common lands or pasture grounds surrounding the walled cities. Since the Levites did not receive a tribal land inheritance for farming, these "suburbs" were crucial for them to graze their livestock, which was a primary source of their livelihood. This detail emphasizes God's comprehensive and practical provision for the Levites, ensuring their economic stability so they could fully dedicate themselves to their spiritual duties without being burdened by agricultural labor. It highlights the meticulous nature of God's plan for their sustenance, as mandated in Numbers 35:1-5, demonstrating His care extends to every practical need of His servants.
Why does 1 Chronicles dedicate so much space to genealogies and lists of cities?
Answer: The extensive focus on genealogies and lists of cities in 1 Chronicles, including this verse, served several critical purposes for the post-exilic community for whom the book was primarily written. Firstly, it established the legitimate continuity of the priestly and Levitical lines, which was absolutely essential for the proper functioning of the temple worship and the re-establishment of a theocratic society upon their return from exile. Secondly, these lists affirmed God's unwavering faithfulness to His covenant promises, demonstrating that despite the exile and dispersion, His plans for Israel's identity, land, and spiritual structure remained intact. Furthermore, these detailed records reinforced the national identity and heritage of Israel, connecting the present community back to their divinely ordained past and providing a blueprint for the re-establishment of a functioning, God-centered society, reminding them of God's enduring covenant with His people (e.g., 1 Chronicles 16:15-18).
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 6:80 meticulously details the divine provision for the Old Covenant Levites, its underlying themes point profoundly to the ultimate and perfect provision found in Jesus Christ. The Levites, strategically scattered throughout Israel, served as mediators, instructors of God's law, and guardians of the sacred, thereby foreshadowing the ultimate and perfect mediation accomplished by Jesus Christ. He is the true and eternal High Priest, who, unlike the Levitical priests who offered repeated sacrifices, offered a single, perfect sacrifice for sins once for all, securing eternal redemption (Hebrews 7:24-27). The divine provision for the Levites, ensuring their sustenance for dedicated service, finds its ultimate fulfillment in Christ's promise to provide for His New Covenant people as they carry out His Great Commission. Just as the Levites were strategically placed to bring God's word and instruction to all tribes, so too are Christ's followers sent out into the entire world, empowered by the Holy Spirit, to teach and make disciples of all nations, proclaiming the Gospel of grace (Matthew 28:19-20). Moreover, the "cities of refuge" like Ramoth in Gilead, where the innocent could find safety from the avenger, powerfully point to Christ as our ultimate refuge and shelter, the one to whom we can flee for eternal safety and salvation from the consequences of sin and the wrath of God (Hebrews 6:18). The meticulous order and unwavering faithfulness seen in the allocation of these Levitical cities ultimately reveal the perfect, divine plan of God, culminating in the person and redemptive work of Jesus Christ, through whom all God's promises find their definitive "Yes" and "Amen" (2 Corinthians 1:20).