TRV
Translation
Complete Jewish Bible
Heshbon with the surrounding open land and Ya'zer with the surrounding open land.
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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 6:81, a seemingly simple geographical notation, brings to a close the meticulous listing of cities allocated to the Merarite clan of the Levites, specifically designating Heshbon and Jazer along with their essential surrounding pasturelands. This verse, therefore, serves as a final testament to God's unwavering faithfulness and precise provision for His priestly tribe, ensuring their sustenance and strategic placement across the promised land to facilitate spiritual instruction, judicial wisdom, and worship for all Israel.
CONTEXT
Literary Context: This verse is strategically positioned at the culmination of 1 Chronicles chapter 6, a chapter primarily dedicated to the extensive and detailed genealogical records, divisions, and dwelling places of the Levites. The Chronicler meticulously traces the lineage of Levi (vv. 1-15), delineates the various priestly lines (vv. 16-53), and then enumerates the cities divinely allotted to the three principal Levitical clans: the Kohathites (vv. 54-66), the Gershonites (vv. 67-71), and finally, the Merarites (vv. 77-81). Verse 81 functions as the concluding entry for the Merarite cities, and by extension, the entire comprehensive list of Levitical cities within this chapter. Its placement underscores the Chronicler's emphasis on divine order, God's faithful provision, and the foundational importance of the Levitical ministry and temple worship system, which was central to the post-exilic Jewish identity and restoration. The precision of this list reinforces the theme of God's covenant reliability.
Historical & Cultural Context: The allocation of cities to the Levites, as meticulously detailed in 1 Chronicles 6, reflects a historical reality established during the initial conquest and settlement of Canaan under Joshua. Unlike the other Israelite tribes who received contiguous territorial inheritances, the Levites were uniquely designated by God to receive no single tribal land. Instead, they were strategically distributed among all the other tribes, receiving a total of 48 cities, each accompanied by its surrounding pasturelands, as explicitly commanded in Numbers 35:2-8 and reaffirmed in Joshua 21:41. Heshbon and Jazer were prominent cities situated east of the Jordan River in the Transjordan region, territories originally conquered by Moses from King Sihon of the Amorites and King Og of Bashan, respectively. These cities were subsequently assigned to the tribes of Reuben and Gad. Their inclusion in the list of Levitical cities confirms the Levites' pervasive presence, even in these eastern frontier territories, ensuring that spiritual guidance, judicial wisdom, and support for tabernacle/temple worship were accessible across the entire breadth of Israelite settlement. The "suburbs" (Hebrew: migrāš) were not residential extensions but specific, inalienable pasturelands for the Levites' livestock, crucial for their sustenance, and were forbidden from being sold (Leviticus 25:34).
Key Themes: The meticulous enumeration of Levitical cities, culminating in this verse, powerfully articulates several foundational themes woven throughout the book of Chronicles. Firstly, it profoundly underscores Divine Provision and Order, showcasing God's meticulous planning and unwavering faithfulness in providing for the Levites, ensuring they possessed both a place to dwell and the means to carry out their sacred duties. This highlights His profound care for those consecrated to His service and the structured nature of His covenant relationship with Israel. Secondly, this detailed list signifies the Fulfillment of Covenant, as the precise distribution of these cities directly fulfills God's earlier commands and promises regarding the Levites' inheritance and unique role, demonstrating His consistent adherence to His divine word, as powerfully affirmed in Joshua 21:45. Thirdly, the strategic placement of Levites across all tribal territories emphasizes the Accessibility of Spiritual Instruction and Justice. By dispersing them, access to spiritual teaching, judicial wisdom, and support for tabernacle/temple worship was made readily available to all Israelites, fostering national spiritual health and adherence to the Law. Finally, the unique inheritance pattern of the Levites, set apart exclusively for sacred service, highlights the overarching theme of Holiness and Separation, underscoring their distinct role and God's desire for a holy people served by holy individuals.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 6:81, and indeed throughout the entire list of Levitical cities (vv. 54-81), is Enumeration. The Chronicler meticulously lists each city, demonstrating a precise, exhaustive, and deliberate account of God's provision and the fulfillment of His covenant promises. This detailed listing serves to validate the divine order established for Israel and emphasizes the historical accuracy of the record. Furthermore, the Repetition of the phrase "with her suburbs" for both Heshbon and Jazer, and consistently for most cities in the broader list, emphasizes the consistent and complete nature of the Levites' inheritance. This repetition highlights that God's provision was not merely a place to live but a comprehensive means of sustenance, reinforcing the idea of God's thorough and practical care. This enumeration and repetition also contribute to the Symbolism of divine order, meticulous planning, and covenant faithfulness. The very act of such a detailed listing underscores the Chronicler's profound theological point: God is faithful to His word, and His plans are executed with precision, ensuring that His chosen servants are fully equipped and strategically positioned to facilitate the spiritual health and well-being of the entire nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly simple geographical reference, concluding a lengthy and detailed list of cities, carries profound theological significance. It speaks volumes about God's immutable character as a faithful, meticulous, and sovereign provider. The precise allocation of these cities, including their essential pasturelands, demonstrates that God's covenant promises are not vague abstractions but are fulfilled with extraordinary detail and practical, tangible care. The Levites, set apart for sacred service and forbidden from owning tribal land, were entirely dependent on God's provision mediated through the other tribes, and this comprehensive list serves as an enduring testament to that divine provision. It powerfully underscores the biblical principle that those who dedicate their lives to serving God's purposes will be sustained by His hand, often through the communal generosity and obedience of the community of faith. This divine order ensured that spiritual leadership, instruction in the Law, and access to justice were accessible throughout the land, fostering national unity and unwavering devotion to God's covenant.
REFLECTION AND APPLICATION
1 Chronicles 6:81, though a brief mention of two ancient cities, invites profound reflection on the character of God and its direct implications for our lives of faith today. It serves as a powerful reminder that God is a God of meticulous detail and unwavering, faithful provision. Just as He precisely planned and provided for the Levites, ensuring their sustenance and strategic placement for the spiritual well-being of all Israel, so too does He intimately care for and orchestrate the lives of His people in the present age. This verse challenges us to cultivate a deeper trust in His providence, even in what might appear to be the "mundane" or overlooked details of our daily existence, recognizing that every aspect of our lives is intricately woven into His larger, redemptive plan. It also highlights the profound importance of intentionality, order, and strategic positioning in spiritual service and community. The Levites were divinely dispersed to bring spiritual light and instruction to every corner of Israel; similarly, believers today are called to be salt and light in their communities, sharing the transformative truth of God's word wherever they are positioned. This understanding encourages us to view our "placement" in life – whether in our families, workplaces, neighborhoods, or ministries – as part of God's strategic design for the advancement of His kingdom and the flourishing of His people.
Questions for Reflection
FAQ
Why are specific cities like Heshbon and Jazer listed for the Levites?
Answer: Heshbon and Jazer are listed because they were among the 48 cities, along with their surrounding pasturelands ("suburbs"), that God commanded to be given to the Levites. Unlike the other Israelite tribes who received contiguous territorial inheritances, the Levites, as the priestly tribe dedicated to service in the tabernacle/temple, were not given a single land inheritance. Instead, they were strategically distributed among all the other tribes across the entire land of Israel. This arrangement, first commanded in Numbers 35:2-8 and fulfilled in Joshua 21, ensured that spiritual instruction, judicial wisdom, and support for worship were accessible to all Israelites, regardless of their tribal territory. Heshbon and Jazer specifically highlight the Levites' presence in the Transjordan region, east of the Jordan River, demonstrating the comprehensive reach of God's plan.
What does "suburbs" mean in this context?
Answer: In the King James Version, "suburbs" (Hebrew: migrāš) does not refer to residential areas outside a city as we understand them today. Instead, it denotes the open common lands or pasturelands immediately surrounding the walled city. These areas were designated specifically for the Levites' cattle and other livestock, providing for their sustenance. They were explicitly set apart for this purpose and were forbidden from being sold or used for cultivation, emphasizing their perpetual dedication for the Levites' use, as detailed in Leviticus 25:34. This provision highlights God's meticulous and practical care for His chosen servants, ensuring their livelihood as they performed their sacred duties.
What was the overall purpose of the Levites being spread out among all the tribes?
Answer: The primary purpose of the Levites being spread out was to ensure the spiritual health, moral integrity, and adherence to God's Law throughout all of Israel. As the tribe uniquely responsible for teaching the Law, administering justice, and facilitating worship and sacrifice, their strategic distribution meant that every tribal territory had access to spiritual guidance and instruction. This arrangement fostered national unity under God's covenant, prevented the concentration of spiritual authority in one region, and ensured that the people had constant access to those who mediated between God and Israel, helping them to live in accordance with God's commands. It was a divine strategy for pervasive spiritual influence and accountability, as outlined in Deuteronomy 33:10.
CHRIST-CENTERED FULFILLMENT
The meticulous provision for the Levites, including the specific mention of cities like Heshbon and Jazer with their suburbs, finds its ultimate and profound fulfillment in Jesus Christ. The Levites served as essential mediators, teachers of the Law, and facilitators of worship, consistently pointing to humanity's need for access to God and the vital importance of spiritual guidance. However, their service, like the Old Covenant itself, was inherently imperfect and temporary. Jesus, as our Great High Priest according to the eternal order of Melchizedek (Hebrews 7:11-17), fulfills and infinitely transcends the Levitical priesthood. He is the ultimate, perfect provision for His people, not needing physical cities or pasturelands, for "the Son of Man has nowhere to lay His head" (Matthew 8:20). Through His perfect, once-for-all sacrifice on the cross, He establishes a new and better covenant, offering direct, unhindered access to God for all believers (Hebrews 10:19-22). The strategic dispersion of the Levites to bring spiritual light and instruction to Israel powerfully foreshadows the Great Commission, where Christ commands His followers, who are now themselves a "royal priesthood" (1 Peter 2:9), to "go into all the world and proclaim the gospel to the whole creation" (Mark 16:15). Thus, what was a physical, limited provision for a specific tribe under the Old Covenant becomes a spiritual, universal reality in Christ, where His presence, truth, and redemptive power are made accessible to every nation and every heart through His body, the Church, until the consummation of the ages.