[FoolofaTook]

5:25–26. THE CONSEQUENCE OF THE UNFAITHFULNESS OF REUBEN, GAD, AND THE HALF-TRIBE OF MANASSEH
1 CHR 5:25–26 NKJV
25 And they were unfaithful to the God of their fathers, and played the harlot after the gods of the peoples of the land, whom God had destroyed before them.
26 So the God of Israel stirred up the spirit of Pul king of Assyria, that is, Tiglath-Pileser king of Assyria. He carried the Reubenites, the Gadites, and the half–tribe of Manasseh into captivity. He took them to Halah, Habor, Hara, and the river of Gozan to this day.

1 CHR 5:25–26 ESV
25 But they broke faith with the God of their fathers, and whored after the gods of the peoples of the land, whom God had destroyed before them.
26 So the God of Israel stirred up the spirit of Pul king of Assyria, the spirit of Tiglath-pileser king of Assyria, and he took them into exile, namely, the Reubenites, the Gadites, and the half–tribe of Manasseh, and brought them to Halah, Habor, Hara, and the river Gozan, to this day.

5:25 The cause of the exile of the two and a half tribes settled on the Transjordanian side of Canaan is presented as the result of breaking the first commandment. God destroyed their enemies, but the two and a half tribes became fascinated by their enemies’ idolatrous lifestyle and religion. This was the cause of their ruin and fall.
5:26 God acted no more as their defender. Thus, Tiglath-Pileser III (Pul), king of Assyria, took these Transjordanian tribes into captivity. This event took place around 732 BC, probably during the Assyrian campaign against Pekah (2 Kgs 15:29). The Assyrians took them to the same cities that they would take the captives from Samaria (2 Kgs 17:6; 18:11). The Chronicler added, at the end, that these tribes remained in their exile to this day, meaning that they never returned. Some of the Transjordanian tribes, of the northern section of Israel, seem to have remained in the land at least partially until the Babylonian exiles returned (2 Chr 30:6–9).
Two theological arguments are used by the Chronicler in favor of Judah as the preeminent tribe among the others. First, though Joseph received the double portion of the firstborn blessing in the persons of his two sons (5:1), it is Judah that has the preeminence through David (5:2). Second, faithfulness was the condition for the blessing. Thus, when the two and a half tribes (Reuben, Gad, and half of Manasseh) followed the pagan gods, they were defeated and taken captive by the Assyrians (5:25–26). This is a lesson that should not be forgotten by Judah. There is only one God who can save and deliver.

THE TRIBE OF LEVI (6:1–81 [MT 5:27–6:66])
Notice that the Hebrew text (MT) places the genealogy of the priests in chapter 5 (5:27–41), while the English version has a different verse numbering. Thus, the text of 6:1–81 in the English versions corresponds to 5:27–6:66 in the Hebrew Bible. Therefore, the reader should take this into consideration when comparing the various texts. Here, the standard order of the English versions is followed for practical reasons only.
God chose the Levites as religious leaders; they remained faithful to God, to the Davidic kingship, and to the temple throughout Israel’s history, even though individuals from Levi were quite often unfaithful (see Judg 17:8–9).
Chapter 6 is the center of the literary structure of the genealogy section of chapters 1–9. Thus, the importance of the tribe of Levi is emphasized, together with their role as singers. Music is treated by the Chronicler as an essential and all-important element in the community of the faithful. This can be seen by the placement of the singer’s list, namely, in the center of the list of the high priests.
The Levites were Israel’s religious leaders (Num 1:49–51). Ezra made sure of their presence with him as he himself led a group back to Jerusalem in 458 BC (Ezra 8:15–20). From the beginning, postexilic Judah depended on the Levites’ ministry (Ezra 1:5; 3:8; 6:18–20). A more abiding significance was found in the nature of Israel’s priesthood as types. Their services in the sanctuary were a shadow and reflected a heavenly pattern (Exod 25:9, 40; Heb 8:2, 5); and the atoning acts performed by Aaron’s descendants were but foreshadows of that ultimate sacrifice accomplished by Jesus Christ, our great High Priest, by offering Himself up once and for all (Heb 9:14, 24–25). Therefore, these rites and symbols were not to be lost.
The cities of Levi were scattered throughout all Israel—a probable fulfillment of Jacob’s prophecy regarding his sons Simeon and Levi: “I will divide them in Jacob and scatter them in Israel” (Gen 49:7). Judah eventually absorbed Simeon. The Levites were the binding force of Israel around the sacred institutions established by God—for instance, the temple and its rituals. Therefore, they received special attention in Chronicles (6:1–81), more than any other tribe, including Judah.

6:1–15 [MT 5:27–41]. GENEALOGY OF THE HIGH PRIESTS
1 CHR 6:1–15 NKJV
1 The sons of Levi were Gershon, Kohath, and Merari.
2 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.
3 The children of Amram were Aaron, Moses, and Miriam. And the sons of Aaron were Nadab, Abihu, Eleazar, and Ithamar.
4 Eleazar begot Phinehas, and Phinehas begot Abishua;
5 Abishua begot Bukki, and Bukki begot Uzzi;
6 Uzzi begot Zerahiah, and Zerahiah begot Meraioth;
7 Meraioth begot Amariah, and Amariah begot Ahitub;
8 Ahitub begot Zadok, and Zadok begot Ahimaaz;
9 Ahimaaz begot Azariah, and Azariah begot Johanan;
10 Johanan begot Azariah (it was he who ministered as priest in the temple that Solomon built in Jerusalem);
11 Azariah begot Amariah, and Amariah begot Ahitub;
12 Ahitub begot Zadok, and Zadok begot Shallum;
13 Shallum begot Hilkiah, and Hilkiah begot Azariah;
14 Azariah begot Seraiah, and Seraiah begot Jehozadak.
15 Jehozadak went into captivity when the LORD carried Judah and Jerusalem into captivity by the hand of Nebuchadnezzar.

1 CHR 6:1–15 ESV
1 The sons of Levi: Gershon, Kohath, and Merari.
2 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel.
3 The children of Amram: Aaron, Moses, and Miriam. The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar.
4 Eleazar fathered Phinehas, Phinehas fathered Abishua,
5 Abishua fathered Bukki, Bukki fathered Uzzi,
6 Uzzi fathered Zerahiah, Zerahiah fathered Meraioth,
7 Meraioth fathered Amariah, Amariah fathered Ahitub,
8 Ahitub fathered Zadok, Zadok fathered Ahimaaz,
9 Ahimaaz fathered Azariah, Azariah fathered Johanan,
10 and Johanan fathered Azariah (it was he who served as priest in the house that Solomon built in Jerusalem).
11 Azariah fathered Amariah, Amariah fathered Ahitub,
12 Ahitub fathered Zadok, Zadok fathered Shallum,
13 Shallum fathered Hilkiah, Hilkiah fathered Azariah,
14 Azariah fathered Seraiah, Seraiah fathered Jehozadak;
15 and Jehozadak went into exile when the LORD sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar.

6:1 [MT 5:27] The list of the sons of Levi is also found in Genesis 46:11; Exodus 6:16–25; Numbers 3:17; 26:57; 1 Chronicles 6:16 [MT 6:1]. They always appear in order of age. These are the three clans that formed the priestly line throughout Israel’s history. The families of Gershon pitched their camp at the west side of the tabernacle in the desert (Num 3:23), and they were responsible for carrying the textile and skin components of the tabernacle (Num 3:25–26; 4:24–26).
The families of Kohath were to camp on the south side of the tabernacle. Their duties included taking care of the ark, the table, the lampstand, the altars, the utensils of the sanctuary with which they ministered, and all the work relating to them (Num 3:29–32).
The families of Merari were to camp on the north side of the tabernacle. Their duty was to take care of the boards, bars, pillars, sockets, and utensils of the tabernacle, including the pillars of the court all around, with their sockets, their pegs, and their cords (Num 3:35–37). Thus, the duties of Gershon and Merari were related more to the transportation and maintenance of the temple, while Kohath was related more to the furniture directly associated with the rituals.
6:2 [MT 5:28] Kohath is the one from whom the priestly institution is established in Israel until the postexilic time through Aaron (see Exod 6:18; Num 3:19). The line of the priesthood follows Amram’s clan, starting with Aaron and then through Eleazer until Jehozadak, before and during the Babylonian exile, and from Jehozadak to Joshua after the exile. Izhar, Hebron, and Uzziel, the other sons of Kohath, did not make part of the sacred office, but they participated in the general duties of the Levites.
6:3 [MT 5:29] Miriam is listed, together with her brothers Aaron and Moses. The mentioning of a woman in a genealogy is an exception to the rule because only men are usually listed. If a woman is listed, it is to indicate that a certain historical importance is bestowed upon that person. Jochebed—the mother of Moses, Aaron, and Miriam—was the wife of Amram and also his aunt from his father’s family side (Exod 6:20; Num 26:59).
The first two sons of Aaron, Nadab and Abihu, died for their iniquity against the temple (Lev 10:2; Num 26:61), and the succeeding line of the priesthood is based on the descendants of Eleazer (6:4; Num 25:7). The sin of Nadab and Abihu is not mentioned in Chronicles; this is probably due to the fact that anyone could obtain this information from Leviticus 10:1–2 (see 24:2). One purpose of Chronicles was to simply to show their connection with their ancestors instead of presenting a list of the sins and errors of these leaders.
The family of Ithamar, however, lost its right to be part of the sacred office due to the sins of the sons of Eli, namely, Hophni and Phinehas [II]. Both died, and God progressively took the sacred office from Eli’s family (1 Sam 2:27–37). David still used the last of Eli’s descendants as a priest, Abiathar, but Solomon sent him to Anathoth and placed Zadok [i], another descendant of Eleazar, as priest.
6:4–7 [MT 5:30–33] The death of Aaron is narrated in Numbers 20:25–29; his successor was Eleazar, his son. God also made a covenant with Phinehas, the son of Eleazar, promising him a perpetual priesthood for his family (Num 25:6–9; 12–13; 31:6). The Chronicler overlooked Putiel, wife of Eleazar (Exod 6:25), most probably for the sake of brevity. The following names, Abishua, Bukki, Uzzi, Zerahiah, Meraioth, and Amariah [i] (6:4–7), are entirely unknown to us; they are not mentioned elsewhere except in 6:50–52 [MT 6:35–37] and Ezra 7:1–5.
6:8 [MT 5:34] Zadok [i] served as a priest during David’s reign (2 Sam 8:17; 15:24). He was the son of Ahitub [i] (2 Sam 8:17; 1 Chr 18:16). Ahitub [i] should not be confused with Ahitub, the father of Ahimelech, the father of Abiathar (1 Sam 14:3; 22:20). The latter was from Ithamar’s clan, and Ahitub [i] was from Eleazar’s clan. The establishment by Solomon of Zadok [i] as priest in the place of Abiathar is regarded as the final fulfillment of the prophecy against the house of Eli (1 Kgs 2:27, 35).
6:9 [MT 5:35] Solomon chose Azariah [i], grandson of Zadok [i], to be the high priest ca. 970 BC. In 1 Kings, Azariah [i] is called son of Zadok (1 Kgs 4:2). At least he might have been his direct descendant as one of the sons of Ahimaaz. This verse is the only reference regarding Johanan.
6:10 [MT 5:36] Azariah [II], who served as a priest probably after Jehoiada, could have been the high priest who resisted King Uzziah when in his foolishness he entered the temple, which Solomon had built, to officiate as a priest ca. 751 BC (2 Chr 26:17, 20). If so, this would allow a period of time to add Jehoiada’s office (2 Chr 24:15), though he was not mentioned in the high priest genealogical list (6:1–15) of Chronicles. Notice that Jehoiada was profoundly loyal to David’s royal line, and for lack of time or due to the political unrest, he allowed the temple to remain in ruins for many years until Jehoash made a campaign to repair it (2 Kgs 12:6–7). This was probably one of the reasons that he was omitted from the list.
6:11–12 [MT 5:37–38] Azariah [III] may have been the priest during Hezekiah’s reign (2 Chr 31:10–13). He was the father of Amariah [III]. This Amariah [III] was the father of Ahitub [II]. Ahitub [II] was the father of Zadok [II]. Zadok [II] was the father of Shallum. Not much information exists about the last three names.
6:13 [MT 5:39] Hilkiah discovered the book of the law of the Lord given through Moses (2 Kgs 22:4–23:24; 2 Chr 34:9–35:8). This event led to the Josianic reformation of 622 BC. Azariah [IV] was Hilkiah’s son. A bulla found in the city of David, Jerusalem, is addressed “to Azariah [IV] the son of Hilkiah.”
6:14 [MT 5:40] Seraiah was taken captive by Nebuzaradan, general of the Babylonian army, in 586 BC (2 Kgs 25:18–21) and executed in Riblah, Syria, by the king of Babylon himself; Seraiah had a son named Jehozadak. He was the father of Joshua the high priest of the postexilic community (Ezra 3:2; 5:2; 10:18; Hag 1:1; Zech 3:1; 6:11).
6:15 [MT 5:41] The list of the sons of Levi ends with Jehozadak being taken captive in the Babylonian exile. This is an emphatic way of demonstrating that even priests were not exempt from the consequences of Israel’s unfaithfulness. The word “unfaithfulness” is not mentioned here but is stated in 9:1 as the reason for their captivity. The name Nebuchadnezzar, king of Babylon, appears here for the first time in Chronicles. Later in the book, his name occurs four more times in 2 Chronicles 36:6–17. This is also the first reference to the fall of Jerusalem after mentioning the captivity of the northern tribes (5:6, 22, 26). God is the one who takes them captive, using the king of Babylon as His instrument (Jer 20:4–5; 25:9; see a parallel having Assyria as His instrument in Isa 10:5 and the Medes as His instrument in Isa 13:5).

6:16–30 [MT 6:1–15]. GENEALOGY OF THE LEVITES
1 CHR 6:16–30 NKJV
16 The sons of Levi were Gershon, Kohath, and Merari.
17 These are the names of the sons of Gershon: Libni and Shimei.
18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.
19 The sons of Merari were Mahli and Mushi. Now these are the families of the Levites according to their fathers:
20 Of Gershon were Libni his son, Jahath his son, Zimmah his son,
21 Joah his son, Iddo his son, Zerah his son, and Jeatherai his son.
22 The sons of Kohath were Amminadab his son, Korah his son, Assir his son,
23 Elkanah his son, Ebiasaph his son, Assir his son,
24 Tahath his son, Uriel his son, Uzziah his son, and Shaul his son.
25 The sons of Elkanah were Amasai and Ahimoth.
26 As for Elkanah, the sons of Elkanah were Zophai his son, Nahath his son,
27 Eliab his son, Jeroham his son, and Elkanah his son.
28 The sons of Samuel were Joel the firstborn, and Abijah the second.
29 The sons of Merari were Mahli, Libni his son, Shimei his son, Uzzah his son,
30 Shimea his son, Haggiah his son, and Asaiah his son.

1 CHR 6:16–30 ESV
16 The sons of Levi: Gershom, Kohath, and Merari.
17 And these are the names of the sons of Gershom: Libni and Shimei.
18 The sons of Kohath: Amram, Izhar, Hebron and Uzziel.
19 The sons of Merari: Mahli and Mushi. These are the clans of the Levites according to their fathers.
20 Of Gershom: Libni his son, Jahath his son, Zimmah his son,
21 Joah his son, Iddo his son, Zerah his son, Jeatherai his son.
22 The sons of Kohath: Amminadab his son, Korah his son, Assir his son,
23 Elkanah his son, Ebiasaph his son, Assir his son,
24 Tahath his son, Uriel his son, Uzziah his son, and Shaul his son.
25 The sons of Elkanah: Amasai and Ahimoth,
26 Elkanah his son, Zophai his son, Nahath his son,
27 Eliab his son, Jeroham his son, Elkanah his son.
28 The sons of Samuel: Joel his firstborn, the second Abijah.
29 The sons of Merari: Mahli, Libni his son, Shimei his son, Uzzah his son,
30 Shimea his son, Haggiah his son, and Asaiah his son.

6:16 [MT 6:1] The Chronicler introduces, from this verse on, the genealogy of the ordinary Levites after the list of the priests (6:1–15).
6:17 [MT 6:2] These Levitical clans are those mentioned in Exodus 6:17–19 and Numbers 3:18–20. Even though Laadan is listed in 23:7 as the first in the list, one should not take him as the firstborn. Libni seems to be the firstborn of Gershon. Therefore, the purpose in 23:7 is to show which family of the descendants of Gershon was chosen by David to exercise a specific function. Libni might have been the ancestor of Laadan (26:21). The name Libni seems to be associated with the towns assigned to the descendants of Aaron (6:42).
6:18 [MT 6:3] See Exodus 6:18; Numbers 3:19; 1 Chronicles 6:2 for the sons of Kohath.
6:19 [MT 6:4] The list of Merari is found also in Exodus 6:19; Numbers 3:20, 33; 1 Chronicles 23:21; 24:26. For the commentary on Merari, see 6:1. Mahli is considered as a Levite clan; observe it in the list of Numbers 26:58, where the term “Mahlites” appears. Almost nothing, however, is known about Mushi, only that he was a direct descendant of Levi through Merari his father (Exod 6:19; Num 3:20; 1 Chr 6:47; 23:21, 23; and so on). The concluding clause, according to their fathers, gives emphasis to the head of the group he represented, while in Numbers, “by their fathers’ houses” (Num 1:2), the emphasis seems to be upon the clan or family represented by a specific leader (3:17–20).
6:20–21 [MT 6:5–6] A genealogy of Gershon’s descendants is introduced: Gershon, Libni, Jahath, Zimmah, Joah, Iddo, Zerah, and Jeatherai. Zimmah and Joah seem to be contemporaries of Hezekiah (2 Chr 29:12). Some of Gershon’s sons are named with their ancestor Asaph (6:39–43). The occurrence of the names Zimmah and Joah in 2 Chronicles 29:12; 6:39–43 might be a reference to the same persons, though the opposite possibility cannot be easily discarded. Gershon and Libni are found elsewhere as well, but the remaining names do not occur outside these verses.
6:22–23 [MT 6:7–8] This genealogical list may not follow a logical chronological line, but a sequence of descendants skipping, when necessary, a generation or two. Thus “son of” means in one instance that the preceding name might be his father but in another instance that he might be a descendant of the main patriarch mentioned in the list. Exodus 6:18, 21 and Numbers 16:1 indicate that Izhak was the son of Kohath and father of Korah (see also 6:2, 18, 37–38). Amminadab could have been a different name for Izhak, or he was a direct descendant of Izhak. Korah was the leader of the rebellious group against Moses and the one swallowed by the opening of the earth (Num 16:32). According to Exodus 6:24, Assir [II], Elkanah [i] (6:23), and Abiasaph were the sons of Korah.
Therefore, they should not be considered as successive generations. The emphasis is probably on the fact that all of them were descendants of Kohath. The second instance of the name Assir (first in 6:22 and second in 6:23) may have been a direct descendant of Ebiasaph (see 6:37). The following names after the second instance of the name Assir [II] seem to be a linear genealogical line of the descendants of Ebiasaph. Remember that the author’s goal is not to present a complete genealogy but rather a guiding list to the reader, concluding that all were related somehow to each other and had Kohath as their ancestor. In this case, the goal was to support the ancestry of Shaul.
6:24 [MT 6:9] Uriel may be the Levite who led the entire Kohathite clan in the days of David (15:5, 11). The conjunction “and” before the name Shaul might be a literary indication that this genealogy had the purpose of supporting Shaul’s ancestral line.
(Fig. 21) 6:25–26, Ancestry of Elkanah I
6:25–27 [MT 6:10–12] This is the Elkanah [i] of 6:23, brother of Ebiasaph and father of Amasai and Ahimoth. Then Elkanah [II] is listed (see 6:26). He was the father of Zophai. Zophai, Nahath, and Eliab seem to be different names for Zuph, Toah, and Eliel (see 6:34–35). The Levite Elkanah [III] is the husband of Hannah and the father of Samuel the judge and prophet (1 Sam 1:1–2). The text of Samuel says that Elkanah [III] was “the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite” (1 Sam 1:1). It seems, however, that he was not an Ephraimite—he was a Levite residing in Ephraimite territory. Two other texts mention Levites living in Ephraim (Judg 12:5; 17:7). The Chronicles list supports Samuel as a Levite.
6:28 [MT 6:13] Samuel had two sons, Joel and Abijah. Apparently, they were not worthy of the priestly office (1 Sam 8:2–5). They most probably followed the behavior of Hophni and Phinehas. Later on, however, they seem to have gone through a character transformation, thus becoming members of the singers of the tabernacle (6:33). In the MT, the name of the firstborn, Joel, is omitted in this verse (6:28), but it is usually added in the English versions. The Chronicler frequently omits information familiar to his audience, or emphasis is placed on Abijah.
6:29–30 [MT 6:14–15] The sons of Merari were responsible for the transportation of the structural elements of the court and tent of the tabernacle (Num 4:29–33). Notice that the two sons of Mahli have the same names as the two sons of Gershon, namely, Libni and Shimei (see 6:17). Asaiah was the one David ordered to bring the ark to Jerusalem (15:1, 11). The genealogical line of descendants is as follows: Merari, Mahli, Libni, Shimei, Uzzah, Shimea, Haggiah, and Asaiah.

6:31–53 [MT 6:16–38]. GENEALOGY AND DUTIES OF THE CLERGY
1 CHR 6:31–53 NKJV
31 Now these are the men whom David appointed over the service of song in the house of the LORD, after the ark came to rest.
32 They were ministering with music before the dwelling place of the tabernacle of meeting, until Solomon had built the house of the LORD in Jerusalem, and they served in their office according to their order.
33 And these are the ones who ministered with their sons: Of the sons of the Kohathites were Heman the singer, the son of Joel, the son of Samuel,
34 the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah,
35 the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,
36 the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,
37 the son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah,
38 the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.
39 And his brother Asaph, who stood at his right hand, was Asaph the son of Berachiah, the son of Shimea,
40 the son of Michael, the son of Baaseiah, the son of Malchijah,
41 the son of Ethni, the son of Zerah, the son of Adaiah,
42 the son of Ethan, the son of Zimmah, the son of Shimei,
43 the son of Jahath, the son of Gershon, the son of Levi.
44 Their brethren, the sons of Merari, on the left hand, were Ethan the son of Kishi, the son of Abdi, the son of Malluch,
45 the son of Hashabiah, the son of Amaziah, the son of Hilkiah,
46 the son of Amzi, the son of Bani, the son of Shamer,
47 the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.
48 And their brethren, the Levites, were appointed to every kind of service of the tabernacle of the house of God.
49 But Aaron and his sons offered sacrifices on the altar of burnt offering and on the altar of incense, for all the work of the Most Holy Place, and to make atonement for Israel, according to all that Moses the servant of God had commanded.
50 Now these are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son, 51 Bukki his son, Uzzi his son, Zerahiah his son,
52 Meraioth his son, Amariah his son, Ahitub his son,
53 Zadok his son, and Ahimaaz his son.

1 CHR 6:31–53 ESV
31 These are the men whom David put in charge of the service of song in the house of the LORD after the ark rested there.
32 They ministered with song before the tabernacle of the tent of meeting until Solomon built the house of the LORD in Jerusalem, and they performed their service according to their order. 33 These are the men who served and their sons. Of the sons of the Kohathites: Heman the singer the son of Joel, son of Samuel,
34 son of Elkanah, son of Jeroham, son of Eliel, son of Toah,
35 son of Zuph, son of Elkanah, son of Mahath, son of Amasai,
36 son of Elkanah, son of Joel, son of Azariah, son of Zephaniah,
37 son of Tahath, son of Assir, son of Ebiasaph, son of Korah,
38 son of Izhar, son of Kohath, son of Levi, son of Israel;
39 and his brother Asaph, who stood on his right hand, namely, Asaph the son of Berechiah, son of Shimea,
40 son of Michael, son of Baaseiah, son of Malchijah,
41 son of Ethni, son of Zerah, son of Adaiah,
42 son of Ethan, son of Zimmah, son of Shimei,
43 son of Jahath, son of Gershom, son of Levi.
44 On the left hand were their brothers, the sons of Merari: Ethan the son of Kishi, son of Abdi, son of Malluch,
45 son of Hashabiah, son of Amaziah, son of Hilkiah,
46 son of Amzi, son of Bani, son of Shemer,
47 son of Mahli, son of Mushi, son of Merari, son of Levi.
48 And their brothers the Levites were appointed for all the service of the tabernacle of the house of God.
49 But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense for all the work of the Most Holy Place, and to make atonement for Israel, according to all that Moses the servant of God had commanded.
50 These are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son,
51 Bukki his son, Uzzi his son, Zerahiah his son,
52 Meraioth his son, Amariah his son, Ahitub his son,
53 Zadok his son, Ahimaaz his son.

6:31 [MT 6:16] Here, the importance of music ministry is stressed again. Even Ezra mentions the musicians (Ezra 2:41). The emphasis on music is an important feature in Chronicles’ theology, as I have mentioned in the general Introduction (see the excursus on music in the Introduction). The ark was at rest, and there was no need for its transportation. Thus, the Levites had a new function as organized singers and musicians.
Notice that the Chronicler makes an effort to establish a relationship between the priests and singers. They share the same Levitical history and ancestry. Whether they were priests (6:1–15), Levites (6:16–30), Levitical singers (6:31–48), or those “appointed to every kind of service of the tabernacle” (6:48), all of them had Levi as their ancestor. Therefore, a relationship exists between the Levites who served as priests and the Levites who served as singers in the temple.
The singers were to serve in the house of the LORD (6:31). David gave the order for them to give thanks and to praise God at every burnt offering (23:30–31). This assignment for the singers was active when the ark was at rest and there was no need to move it around. Thus, David gave to the Levites a new task—that of conducting the music at the temple services. David was a musician, and this initiative of designating the Levites to be the music leaders is not surprising, coming from the author of many psalms.
6:32 [MT 6:17] The Chronicler had a purpose in mind—a revelation from God indicating the functions and order of the musicians. They had the “service of song” (6:31), ministering with music … and they served in their office according to their order. Notice that specifications governing priests, prophets, judges, and kings are detailed in Deuteronomy 16:18–18:22, but almost none related to singers and musicians are found in the entire Pentateuch. First, music was practiced as a sporadic means of thanking God (Moses, Exod 15:1–19; Miriam, Exod 15:21; and Hannah, 1 Sam 2:1–10). David, and later Solomon, however, prepared stipulations and rules about the singers for the temple. Therefore, singers and musicians were an important part of the priestly institution from the time of David onward, as a fundamental part of this sacred institution.
According to the Mishnah, based on the biblical texts, the location assigned to the singers was on a platform on top of the stair leading toward the altar from the court of the women to the court of the Israelites. They were standing opposite of the priests with the silver trumpets (2 Chr 7:6). The singers were facing the altar, while the priests with the trumpets were facing the congregation.
6:33–38 [MT 6:18–23] David’s musician Heman is the only one with the explicit title of singer. Samuel was his grandfather, giving him and his descendants a direct connection with Levi. This list has the aim to bestow authority upon Heman as the chief musician. Therefore, his subsequent descendants had the same opportunity to work in the ministry of music.
(Fig. 22) 6:33–38, Ancestry of Heman
6:39–40 [MT 6:24–25] Asaph had the most important position as a singer and composer after Heman, and he was recognized as such in the postexilic time (Ezra 2:41; 3:10; Neh 7:44; 11:17, 22; 12:46). He composed Psalms 50, 73–83. Now in this list he appears at the right hand of Heman, the leader of the singers. Berachiah was the father of Asaph, as is mentioned in 15:17.
6:41–43 [MT 6:26–28] The list continues with the names of singers according to Asaph’s order from the line of Gershom: Levi, Gershon, Jahath, Shimei, Zimmah, Ethan, Adaiah, Zerah, Ethni, Malchijah, Baaseiah, Michael, Shimei, Berachiah, and Asaph.
6:44–47 [MT 6:29–32] Ethan was at the left-hand side of Heman from the line of Merari. In the introductory title to Psalm 89:1 (1 Kings 4:31), he is called the Ezrahite. In 15:17 he is called the son of Kushaiah (or Kishi in 6:44). The left position, beside Heman, may imply a place of leadership, but of secondary importance in relationship to the one Asaph had on the right side of Heman: Levi—Merari—Mushi—Mahli—Shemer—Bani—Amzi—Hilkiah—A maziah—Hashabiah—Malluch—Abdi—Kishi—Ethan.
6:48 [MT 6:33] After the list of the priests and the singers, the Chronicler lists the duties of the remaining Levites. They were supposed to minister at the tabernacle, performing all kinds of ordinary tasks. This is the only instance where the expression the tabernacle of the house of God is used in the Bible. The tabernacle was the one in existence since Moses, and the tent erected by David in Jerusalem was a new place prepared for the ark of the covenant. The tabernacle was in Gebea. The tent of David was a temporary place for the ark until new revelation was received. The future temple to be erected by Solomon would be the final place for it.
6:49 [MT 6:34] According to the Pentateuch, the descendants of Aaron had the right and the obligation to offer burnt offerings, burn incense in the tabernacle, and to make atonement for the people (Lev 16:12–13; Num 18:1–5; Lev 4–5; 9:7, 16). The words Most Holy Place indicate that the high priest would minister in the Most Holy Place once a year on behalf of the people (Lev 16). They should officiate in the sanctuary, not according to their tastes and wishes but according to all that Moses the servant of God had commanded. Moses is considered here as a prophet and authoritative source for the Levites’ office. Therefore, the postexilic community should look also to the Bible and to their prophets as sources of guidance and inspiration. The foundation of Israel’s spiritual and political leadership should always be rooted in the revelation of God.
6:50–53 [MT 6:35–38] This confirms that the Zadokite priests had the authority to officiate during the time of David. Also, these verses are the transition to the following list of cities assigned to the Levites. This list of priests is a repetition of the one found in 6:3–8, taking us up to Zadok and legitimizing his authority as priest.

6:54–81 [MT 6:39–66]. THE LEVITICAL AND PRIESTLY TOWNS
The remainder of chapter 6 lists the forty-eight towns that were assigned to the various clans of the tribe of Levi (6:55–81). As Jacob had predicted, the Levites became scattered throughout Israel (Gen 49:7). This list was taken from Joshua 21. Ezra’s reference to the first lot that was assigned to Aaronic priests confirms the record of when Joshua distributed the land ca. 1400 BC among the western tribes and Levi; he accomplished this by means of a lottery (Josh 4:2; 21:10) and assigned them to the tribes (Josh 13:1, 6). This list names the towns assigned to the Levites in the time of Joshua, in which they were still living in the time of David. The list gives back to the Levites the right to return to their cities and their sacred duties as religious leaders after the Babylonian exile. The following list is of the cities, with a brief description and, when possible, their archeological site.

6:54–59 [MT 6:39–44]. LEVITICAL TOWNS IN THE TRIBES OF JUDAH AND SIMEON
1 CHR 6:54–59 NKJV
54 Now these are their dwelling places throughout their settlements in their territory, for they were given by lot to the sons of Aaron, of the family of the Kohathites:
55 They gave them Hebron in the land of Judah, with its surrounding common-lands.
56 But the fields of the city and its villages they gave to Caleb the son of Jephunneh.
57 And to the sons of Aaron they gave one of the cities of refuge, Hebron; also Libnah with its common-lands, Jattir, Eshtemoa with its common-lands,
58 Hilen with its common-lands, Debir with its common-lands,
59 Ashan with its common-lands, and Beth Shemesh with its common-lands.

1 CHR 6:54–59 ESV
54 These are their dwelling places according to their settlements within their borders: to the sons of Aaron of the clans of Kohathites, for theirs was the first lot,
55 to them they gave Hebron in the land of Judah and its surrounding pasturelands,
56 but the fields of the city and its villages they gave to Caleb the son of Jephunneh.
57 To the sons of Aaron they gave the cities of refuge: Hebron, Libnah with its pasturelands, Jattir, Eshtemoa with its pasturelands,
58 Hilen with its pasturelands, Debir with its pasturelands,
59 Ashan with its pasturelands, and Beth–-shemesh with its pasturelands;

6:54–59 [6:39–44] Hebron is identified with Al-Khalil, a site situated some twenty-three miles south of Jerusalem. It had twenty–five springs of water in the area, with two pools that provided the water supply for their needs. Here was the place of the oaks of Mamre, under which Abraham dwelt and built an altar. Much later, the spies Moses had sent to look at and spy out the land walked around the fields of Hebron (Num 13:22). Hebron became a Levitical city, as well as a city assigned to Caleb, son of Jephunneh (Josh 14:13–14; 15:13–14). The pasturelands belonged to the Levites, while the Calebites inhabited the fields and towns (Josh 21:12). At the death of Saul, David dwelt there, and later, he was anointed king of Judah and Israel in the same town (2 Sam 5:3). Absalom attempted a coup d’état in Hebron (2 Sam 15:10–11).
Libnah has been associated with three places, Tell es-Safi, Tell Bornat, and Tell Judaidah. The first reference to Libnah in the biblical text is in the narrative of Joshua’s conquest of Canaan (Josh 21:13). Libnah is in the list of Judah’s territory (Josh 15:42). During the reign of Jehoram, Edom revolted against Judah, and Libnah revolted at the same time (2 Kgs 8:22). The Chronicler presents a justification for Libnah’s revolt against Jehoram—it was “because he had forsaken the LORD, the God of his Fathers” (2 Chr 21:10). By the time of Hezekiah, Libnah had returned to Judah’s control (2 Kgs 19:8; Isa 37:8). It was the home of Hamutal, the mother of Jehoahaz and Zedekiah (2 Kgs 23:31; 24:18; Jer 52:1).
Jattir appears in the list of Judah (Josh 15:48). It also appears in the story of David and the Amalekites (1 Sam 30:27). David gave part of the spoil from this battle to the elders of Jattir (1 Sam 30:27). Biblical Jattir has been identified with Khirbet Attir. The site is located twenty-one km southwest of Hebron.
Eshtemoa is a Levitical city of Judah listed in Joshua 15:50; 21:14. In 1 Samuel 30:28, Eshtemoa receives a portion of the booty, together with Jettir, from the hands of David after defeating the Amalekites. The site was identified with es-Samu, eight km from Khirbet Attir and fourteen km from Hebron.
Hilen (probably Khirbet ‘Alin) is a place difficult to locate. There are various textual variants. For instance, Joshua 21:15 spells it “Holon,” and in 6:58, it is Hilen.
Ashan (Khirbet ‘Asan) was a town assigned to the tribe of Judah (Josh 15:42), but later it belonged to the Simeonites (Josh 19:7; 1 Chr 4:32). It seems to have been located close by Beersheba. Ashan may be a variant of Chorashan—a town to which David sent part of the spoils he obtained after the victory against the Amalekites (1 Sam 30:30).
Debir (Khirbet Rabud) is a site located south of Hebron. The inhabitants of Debir depended on cisterns and two wells, about three km north of the site, similar to the ones mentioned in the story of Achsa, daughter of Caleb, in Joshua 15:19 and Judges 1:15. Debir was originally an important Canaanite city in the area (Josh 11:21, 15:15–17).
Beth Shemesh (Tell er-Rumeilah) means “the house of the sun”—probably an older Canaanite temple (see Josh 19:41). This site is located in the northeastern portion of the area known as Shephelah at the beginning of the road to Jerusalem. A nearby Arab village is named Ain Shems, which means “spring of the sun,” which seems a possible reference to its antiquity.