1 Chronicles Chapter 6
C. The Tribe of Levi
The Descendants of Levi (1 Chronicles 6:1–30)
The sons of Levi were Gershon, Kohath, and Merari. The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. The children of Amram were Aaron, Moses, and Miriam. And the sons of Aaron were Nadab, Abihu, Eleazar, and Ithamar. Eleazar begot Phinehas, and Phinehas begot Abishua, Abishua begot Bukki, and Bukki begot Uzzi, Uzzi begot Zerahiah, and Zerahiah begot Meraioth, Meraioth begot Amariah, and Amariah begot Ahitub, Ahitub begot Zadok, and Zadok begot Ahimaaz, Ahimaaz begot Azariah, and Azariah begot Johanan, Johanan begot Azariah (it was he who ministered as priest in the temple that Solomon built in Jerusalem), Azariah begot Amariah, and Amariah begot Ahitub, Ahitub begot Zadok, and Zadok begot Shallum, Shallum begot Hilkiah, and Hilkiah begot Azariah, Azariah begot Seraiah, and Seraiah begot Jehozadak. Jehozadak went into captivity when the LORD carried Judah and Jerusalem into captivity by the hand of Nebuchadnezzar. The sons of Levi were Gershon, Kohath, and Merari. These are the names of the sons of Gershon, Libni and Shimei. The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. The sons of Merari were Mahli and Mushi. Now these are the families of the Levites according to their fathers. Of Gershon were Libni his son, Jahath his son, Zimmah his son, Joah his son, Iddo his son, Zerah his son, and Jeatherai his son. The sons of Kohath were Amminadab his son, Korah his son, Assir his son, Elkanah his son, Ebiasaph his son, Assir his son, Tahath his son, Uriel his son, Uzziah his son, and Shaul his son. The sons of Elkanah were Amasai and Ahimoth. As for Elkanah, the sons of Elkanah were Zophai his son, Nahath his son, Eliab his son, Jeroham his son, and Elkanah his son. The sons of Samuel were Joel the firstborn, and Abijah the second. The sons of Merari were Mahli, Libni his son, Shimei his son, Uzzah his son, Shimea his son, Haggiah his son, and Asaiah his son.
The genealogy of Levi is the most extensive and carefully preserved of all the tribal records in Chronicles. The tribe of Levi held a unique position in Israel’s national and spiritual identity because God set them apart for His service. The text begins by naming the three foundational sons of Levi: Gershon, Kohath, and Merari. From Kohath came Amram, the father of Aaron, Moses, and Miriam, establishing both the priesthood and much of Israel’s early leadership. Aaron’s line, beginning with his sons Nadab, Abihu, Eleazar, and Ithamar, becomes the central priestly lineage. Eleazar’s line continues through Phinehas, the priest whose zeal preserved Israel in Numbers 25, and extends through successive generations of priests and high priests, including Zadok, who played a significant role in establishing Solomon’s throne, and Hilkiah, the high priest who discovered the Book of the Law during Josiah’s reforms (2 Kings 22:8). The genealogy continues all the way to Jehozadak, who was taken into captivity when the LORD delivered Judah and Jerusalem into Nebuchadnezzar’s hand. This final name ties the priestly line directly into the Babylonian exile, showing that even in judgment, God preserved the priestly lineage for the restoration era.
The genealogies then expand to include the extended Levite families descending from Gershon, Kohath, and Merari. From Gershon came Libni and Shimei, followed by several generations of Levites responsible for the care of the tabernacle and later the temple. From Kohath came further descendants, including Korah, whose rebellion in Numbers 16 resulted in divine judgment, yet whose sons later became faithful servants and musicians in the temple. The list also includes Elkanah and his line, from whom came Samuel, one of the greatest prophets and judges in Israel’s history. Samuel’s sons Joel and Abijah are mentioned as part of this Levite heritage. The descendants of Merari, including Mahli, Libni, Shimei, Uzzah, Shimea, Haggiah, and Asaiah, formed another significant division of Levites who served in practical and custodial roles within the sanctuary.
These extensive genealogies highlight the special calling placed upon Levi. The tribe was originally scattered as part of Jacob’s prophecy in Genesis 49:5–7, which condemned Simeon and Levi for their violence at Shechem. However, God transformed Levi’s scattering into a blessing because of their faithfulness during the golden calf incident in Exodus 32:26–28, when the Levites stood with Moses against idolatry. As a result, instead of being dissolved like Simeon, Levi was distributed throughout Israel in cities dedicated for priestly and Levitical service. Their scattering ensured that spiritual instruction, worship leadership, and sacrificial duties were woven throughout the land. This contrast displays the justice and mercy of God. Both tribes were scattered, but one was scattered in judgment and the other in blessing.
The reference to Azariah who ministered “in the temple that Solomon built in Jerusalem” serves to distinguish the first temple from the second, which was standing or being constructed at the time Chronicles was written. This reinforces the truth that the Chronicler was writing after the exile, looking back on Israel’s history with a priestly perspective. The final mention of the captivity underscores God’s sovereignty over national judgment. Though Nebuchadnezzar was the human agent, Scripture affirms that it was the LORD who carried Judah and Jerusalem into captivity. This perspective keeps the focus on covenant faithfulness and divine discipline rather than geopolitical power.
The genealogy of Levi stands out as a testimony to God’s covenant purposes, His preservation of the priestly line, and His commitment to maintain worship and instruction among His people even through times of rebellion, judgment, and restoration.
The Musicians for the House of the LORD (1 Chronicles 6:31–48)
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. 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. 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, the son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah, the son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai, the son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah, the son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel. And his brother Asaph, who stood at his right hand, was Asaph the son of Berachiah, the son of Shimea, the son of Michael, the son of Baaseiah, the son of Malchijah, the son of Ethni, the son of Zerah, the son of Adaiah, the son of Ethan, the son of Zimmah, the son of Shimei, the son of Jahath, the son of Gershon, the son of Levi. Their brethren, the sons of Merari, on the left hand, were Ethan the son of Kishi, the son of Abdi, the son of Malluch, the son of Hashabiah, the son of Amaziah, the son of Hilkiah, the son of Amzi, the son of Bani, the son of Shamer, the son of Mahli, the son of Mushi, the son of Merari, the son of Levi. And their brethren, the Levites, were appointed to every kind of service of the tabernacle of the house of God.
David is described as the one who appointed men over the “service of song” in the house of the LORD after the ark came to rest in Jerusalem. The arrival of the ark, recorded in 2 Samuel 6 and 1 Chronicles 15–16, was one of the most defining spiritual moments in Israel’s history, and David responded by organizing and establishing a permanent ministry of worship through music. This formal appointment shows the importance of musical worship in the life of God’s people. These musicians were not performing casually or sporadically. Scripture says they “served in their office according to their order,” meaning they had structured roles, schedules, responsibilities, and training. Worship was not random or disorganized. David ensured that the ministry of music would be both Spirit filled and orderly, combining heartfelt devotion with skill, excellence, and discipline. Musical worship was a sacred calling, requiring dedication, faithfulness, and the careful stewardship of God given gifts.
Heman the singer is introduced as a leading figure among the Kohathites. His genealogy is traced through Samuel, Elkanah, Jeroham, Zuph, and ultimately through Kohath and Levi, showing his deep roots in the tribe God appointed for worship and service. Heman appears throughout the narratives surrounding David’s worship reforms and the temple’s dedication in Solomon’s day. His name appears in 1 Chronicles 15:17–19, 1 Chronicles 16:41–42, 1 Chronicles 25:1–7, and 2 Chronicles 5:12–13. Heman was not merely a singer, but a leader of worship, a composer, and a central figure in the ceremonies associated with the ark. Psalm 88 is attributed to him, a psalm known for its deep sorrow and raw expression of suffering. It includes lines such as “For my soul is full of troubles” (Psalm 88:3), “I am like a man who has no strength” (Psalm 88:4), and “Your wrath lies heavy upon me” (Psalm 88:7). Yet even in his anguish, Heman wrote, “But to You I have cried out, O LORD, and in the morning my prayer comes before You” (Psalm 88:13). His music shows that worship is not limited to joy or triumph. Some of the most powerful songs arise from seasons of suffering, where faith holds onto God in darkness.
Standing at Heman’s right hand was Asaph, another giant of Israel’s worship ministry. Asaph was the son of Berachiah and traced his line through Gershon, one of Levi’s sons. He formed a worship leading partnership with Heman that shaped Israel’s musical legacy for centuries. This passage marks the first mention of Asaph, but many others follow. 1 Chronicles 15:17–19 names him among David’s chosen singers. 1 Chronicles 16:5 presents him as the chief musician during the ceremony bringing the ark into Jerusalem. 1 Chronicles 16:7 notes that David delivered a psalm into his hands to sing and to teach. 1 Chronicles 16:37 shows him ministering daily before the ark. 1 Chronicles 25:6 states that Asaph, Heman, and Jeduthun served under the authority of the king in musical worship. His influence extended far beyond his lifetime. Later worshipers were still called “the sons of Asaph,” appearing in the days of Hezekiah (2 Chronicles 29:13), Josiah, and even in the restoration era of Ezra (Ezra 2:41, Ezra 3:10) and Nehemiah (Nehemiah 7:44, Nehemiah 11:17, Nehemiah 11:22). Twelve psalms are attributed to Asaph: Psalm 50, and Psalms 73–83, many of which confront spiritual decline, injustice, and the need for God’s intervention. Asaph’s work became a theological anchor for generations, shaping Israel’s understanding of worship, lament, and the sovereignty of God.
On the left side of the worship ministry stood Ethan of the sons of Merari, another Levitical branch. His genealogy traces through Kishi, Abdi, Malluch, Hashabiah, Amaziah, Hilkiah, Amzi, Bani, Shamer, Mahli, and Mushi, ultimately returning to Merari, the third son of Levi. This inclusion of three major Levitical lines—Kohath, Gershon, and Merari—shows that musical ministry was not restricted to a single family but was a shared calling across the tribe of Levi.
Finally, the passage notes that “their brethren, the Levites, were appointed to every kind of service of the tabernacle of the house of God.” This reinforces the truth that God values every form of service in His house. Some Levites sang. Some played instruments. Some guarded the doors. Some carried the sacred vessels. Some prepared sacrifices. Some maintained the building. Others taught the law. Every act done unto the LORD mattered and carried spiritual weight. No role was insignificant. Worship was not the task of a few but the shared responsibility of the entire tribe dedicated to the service of God.
This passage reveals the beauty of ordered worship, the power of Spirit led music, and the heritage of faithful servants whose devotion influenced Israel for centuries. It also reminds God’s people today that true worship involves both heart and discipline, both creativity and structure, and that every service offered to the LORD is precious in His sight.
The Family of Aaron (1 Chronicles 6:49–53)
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. Now these are the sons of Aaron, Eleazar his son, Phinehas his son, Abishua his son, Bukki his son, Uzzi his son, Zerahiah his son, Meraioth his son, Amariah his son, Ahitub his son, Zadok his son, and Ahimaaz his son.
This section emphasizes the central role of Aaron and his descendants in Israel’s worship. Aaron and his sons alone were appointed to offer sacrifices on both the altar of burnt offering and the altar of incense. Their work extended into the Most Holy Place, representing Israel before God by carrying out the sacred duties of the tabernacle and later the temple. Their charge included making atonement for Israel, meaning that only those whom God authorized through Aaron’s line could stand as mediators in the sacrificial system. This responsibility was not optional or symbolic. It was essential to Israel’s covenant life, and it rested upon God’s command given through Moses, His servant.
The genealogy lists the successive generations of Aaron’s priestly line, beginning with Eleazar and continuing through Phinehas, Abishua, Bukki, Uzzi, Zerahiah, Meraioth, Amariah, Ahitub, Zadok, and finally Ahimaaz. This line contains some of the most influential priests in Israel’s history. Phinehas is remembered for his zeal for God in Numbers 25, when he stopped a plague through righteous action. Zadok served faithfully during the reigns of David and Solomon, supporting David during Absalom’s rebellion and later anointing Solomon as king. These names testify to God’s preservation of the priesthood from generation to generation, and they anchor the continuity of proper worship in Israel.
The priesthood descended from Aaron and Aaron only. Only his sons had the authority to offer sacrifices. God did not permit any Levite outside Aaron’s line to enter the priesthood or approach the altar. Numbers 18:7 affirms this when the LORD told Aaron, “You and your sons with you shall attend to your priesthood for everything at the altar and behind the veil, and I give your priesthood to you as a gift for service.” Any attempt to assume priestly authority without divine appointment brought judgment. Korah’s rebellion in Numbers 16 stands as a clear warning, as does the fate of Nadab and Abihu in Leviticus 10, the two sons of Aaron who offered “strange fire” before the LORD and were consumed for their disobedience. Their omission from this genealogy is intentional. Their judgment removed them from the priestly line, and Scripture preserves that exclusion to remind future generations that worship must be offered according to God’s revealed order, not human improvisation.
Though Jesus Christ did not descend from Aaron, He is nevertheless the true and final High Priest of His people. The writer of Hebrews explains that Jesus serves as a priest according to the order of Melchizedek rather than the order of Aaron. Hebrews 7:24–25 declares, “But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him.” The Aaronic priesthood foreshadowed the greater priesthood of Christ, who offers a perfect and final atonement. Aaron’s sons offered sacrifices repeatedly, but Jesus offered one sacrifice for sins forever.
This genealogy therefore stands as both a testimony to the order God established in ancient Israel and a reminder of the greater High Priest to come. The line of Aaron maintained Israel’s worship and sacrificial life, yet all of it pointed forward to the Savior whose priesthood would never fail, whose sacrifice would never need repeating, and whose atonement would cover His people completely.
The Cities and Common-Lands of the Levites (1 Chronicles 6:54–81)
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. They gave them Hebron in the land of Judah, with its surrounding common lands. But the fields of the city and its villages they gave to Caleb the son of Jephunneh. 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, Hilen with its common lands, Debir with its common lands, Ashan with its common lands, and Beth Shemesh with its common lands. And from the tribe of Benjamin, Geba with its common lands, Alemeth with its common lands, and Anathoth with its common lands. All their cities among their families were thirteen. To the rest of the family of the tribe of the Kohathites they gave by lot ten cities from half the tribe of Manasseh. And to the sons of Gershon, throughout their families, they gave thirteen cities from the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the tribe of Manasseh in Bashan. To the sons of Merari, throughout their families, they gave twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun. So the children of Israel gave these cities with their common lands to the Levites. And they gave by lot from the tribe of the children of Judah, from the tribe of the children of Simeon, and from the tribe of the children of Benjamin these cities which are called by their names. Now some of the families of the sons of Kohath were given cities as their territory from the tribe of Ephraim. And they gave them one of the cities of refuge, Shechem with its common lands, in the mountains of Ephraim, also Gezer with its common lands, Jokmeam with its common lands, Beth Horon with its common lands, Aijalon with its common lands, and Gath Rimmon with its common lands. And from the half tribe of Manasseh, Aner with its common lands and Bileam with its common lands, for the rest of the family of the sons of Kohath. From the family of the half tribe of Manasseh the sons of Gershon were given Golan in Bashan with its common lands and Ashtaroth with its common lands. And from the tribe of Issachar, Kedesh with its common lands, Daberath with its common lands, Ramoth with its common lands, and Anem with its common lands. And from the tribe of Asher, Mashal with its common lands, Abdon with its common lands, Hukok with its common lands, and Rehob with its common lands. And from the tribe of Naphtali, Kedesh in Galilee with its common lands, Hammon with its common lands, and Kirjathaim with its common lands. From the tribe of Zebulun the rest of the children of Merari were given Rimmon with its common lands and Tabor with its common lands. And on the other side of the Jordan, across from Jericho, on the east side of the Jordan, they were given from the tribe of Reuben, Bezer in the wilderness with its common lands, Jahzah with its common lands, Kedemoth with its common lands, and Mephaath with its common lands. And from the tribe of Gad, Ramoth in Gilead with its common lands, Mahanaim with its common lands, Heshbon with its common lands, and Jazer with its common lands.
The distribution of cities to the Levites reflects the unique place God assigned them within the life of Israel. According to Numbers 18:20–24, the tribe of Levi received no tribal province of land like the other tribes. The LORD explicitly told Aaron in Numbers 18:20, “You shall have no inheritance in their land, nor shall you have any portion among them. I am your portion and your inheritance among the children of Israel.” Their inheritance was the LORD Himself, along with the tithes and offerings that the people brought. Because they were dedicated to the spiritual life of the nation—teaching the law, maintaining worship, guarding the sanctuary, offering sacrifices, and performing various sacred duties—they were set apart from the typical land allotments.
Instead of a consolidated territory, the Levites were assigned cities scattered throughout Israel with common lands surrounding them. This “sprinkling” of Levites ensured that every tribe of Israel had access to instruction, worship leadership, and priestly guidance. The pattern followed the command of Numbers 35:1–8, where the LORD instructed Moses to provide cities for the Levites along with open lands for their livestock. These Levitical cities were therefore strategically placed so the Levites remained integrated into the national worship structure.
The passage begins with the sons of Aaron, who as the priestly family received thirteen cities from the tribes of Judah and Benjamin. Hebron served as one of the cities of refuge, a place where those who accidentally caused a death could flee for protection until trial. Hebron’s fields and surrounding villages were assigned to Caleb son of Jephunneh, maintaining the inheritance God promised him in Joshua 14. Other cities given to the priests include Libnah, Jattir, Eshtemoa, Hilen, Debir, Ashan, and Beth Shemesh. These cities anchored the priestly ministry across southern Israel.
The rest of the Kohathites, those Levites who were not part of Aaron’s direct line, received ten cities from half the tribe of Manasseh. The Gershonites received thirteen cities scattered among Issachar, Asher, Naphtali, and Manasseh in Bashan. The Merarites received twelve cities from Reuben, Gad, and Zebulun. This intentional spread placed Levites on both sides of the Jordan, ensuring their presence in the eastern tribes as well as the western territories.
The Kohathite families received additional cities from Ephraim, including Shechem, another city of refuge, and cities such as Gezer, Jokmeam, Beth Horon, Aijalon, and Gath Rimmon. The Gershonites received Golan in Bashan, also a city of refuge, and Ashtaroth. The Issachar allotment included Kedesh, Daberath, Ramoth, and Anem. Asher contributed Mashal, Abdon, Hukok, and Rehob. Naphtali provided Kedesh in Galilee—another city of refuge—along with Hammon and Kirjathaim. The Merarites received cities from Zebulun such as Rimmon and Tabor. East of the Jordan, the Reubenite and Gadite allotments included Bezer, Jahzah, Kedemoth, Mephaath, Ramoth in Gilead, Mahanaim, Heshbon, and Jazer.
This list demonstrates several key truths about Israel’s worship structure. First, God ensured that the Levites were embedded throughout the nation so that His law and His worship would be accessible to every tribe. Second, His assignment of cities included strategic provisions such as cities of refuge, protecting the innocent and preserving justice within the community. Third, this widespread geographic distribution fulfilled Jacob’s prophecy in Genesis 49:5–7 that Levi would be scattered, but transformed it into a blessing rather than a curse because of the tribe’s zeal for God in Exodus 32. The Levites were scattered not as punishment but as instruments of grace, placed throughout the land to preserve the spiritual health of Israel.
The cities and lands given to the Levites reflect God’s wisdom in organizing a nation that was both civil and sacred, physical and spiritual. By placing His servants among all the tribes, the LORD ensured that the ministry of His Word, worship, sacrifice, and instruction remained central to Israel’s identity and daily life.
