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英文原文
Though Joseph and Judah shared between them the forfeited honours of the birthright, yet Levi was first of all the tribes, dignified and distinguished with an honour more valuable than either the precedency or the double portion, and that was the priesthood. That tribe God set apart for himself; it was Moses's tribe, and perhaps for his sake was thus favoured. Of that tribe we have an account in this chapter. I. Their pedigree, the first fathers of the tribe (1Ch 6:1-3), the line of the priests, from Aaron to the captivity (1Ch 6:4-15), and of some other of their families, 1Ch 6:16-30. II. Their work, the work of the Levites (1Ch 6:31-48), of the priests, 1Ch 6:49-53. III. The cities appointed them in the land of Canaan, 1Ch 6:54-81.
1-30
Genealogies (1450 BC)
家谱（主前1450年）
¹ 利未的儿子是革顺、哥辖、米拉利。 ² 哥辖的儿子是暗兰、以斯哈、希伯伦、乌薛。 ³ 暗兰的儿女是亚伦、摩西、米利暗。亚伦的儿子是拿答、亚比户、以利亚撒、以他玛。 ⁴ 以利亚撒生非尼哈；非尼哈生亚比书； ⁵ 亚比书生布基；布基生乌西； ⁶ 乌西生西拉雅；西拉雅生米拉约； ⁷ 米拉约生亚玛利雅；亚玛利雅生亚希突； ⁸ 亚希突生撒督；撒督生亚希玛斯； ⁹ 亚希玛斯生亚撒利雅；亚撒利雅生约哈难； ¹⁰ 约哈难生亚撒利雅；（这亚撒利雅在所罗门于耶路撒冷所建的殿里供祭司职分；） ¹¹ 亚撒利雅生亚玛利雅；亚玛利雅生亚希突； ¹² 亚希突生撒督；撒督生沙龙； ¹³ 沙龙生希勒家；希勒家生亚撒利雅； ¹⁴ 亚撒利雅生西莱雅；西莱雅生耶何萨答； ¹⁵ 当耶和华借尼布甲尼撒掳掠犹大和耶路撒冷的时候，耶何萨答也被掳去。 ¹⁶ 利未的儿子是革顺、哥辖、米拉利。 ¹⁷ 革顺的儿子名叫立尼、示每。 ¹⁸ 哥辖的儿子是暗兰、以斯哈、希伯伦、乌薛。 ¹⁹ 米拉利的儿子是抹利、母示。这些是利未人按着父亲的家族。 ²⁰ 革顺的子孙如下：立尼的儿子是雅哈；雅哈的儿子是薪巴；薪巴的儿子是约亚； ²¹ 约亚的儿子是易多；易多的儿子是细拉；细拉的儿子是耶特赖。 ²² 哥辖的子孙如下：亚米拿达的儿子是可拉；可拉的儿子是亚惜； ²³ 亚惜的儿子是以利加拿；以利加拿的儿子是以比撒辖；以比撒辖的儿子是亚惜； ²⁴ 亚惜的儿子是他哈；他哈的儿子是乌列；乌列的儿子是乌西雅；乌西雅的儿子是扫罗。 ²⁵ 以利加拿的儿子是亚摩赛、亚希摩。 ²⁶ 至于以利加拿：以利加拿的儿子是琐弗；琐弗的儿子是拿哈； ²⁷ 拿哈的儿子是以利押；以利押的儿子是耶罗罕；耶罗罕的儿子是以利加拿。 ²⁸ 撒母耳的儿子是：长子瓦实尼，次子亚比亚。 ²⁹ 米拉利的子孙如下：抹利的儿子是立尼；立尼的儿子是示每；示每的儿子是乌撒； ³⁰ 乌撒的儿子是示米亚；示米亚的儿子是哈基雅；哈基雅的儿子是亚萨雅。
祭司和利未人比任何其他以色列人更当留心保存自己血统的清白，并要能证明它，因为他们职任上一切尊荣和特权都取决于他们的血统。我们读到那些人，他们虽也许真是祭司的子孙，但因找不到家谱的注册，无法以确实可靠的记录证明他们的血统，便算为不洁，不得供祭司职分，禁止吃圣物（拉2:62-63）。此处所记这圣洁支派的家谱，记录得极少。一、这里两次列出其先祖（代上6:1、16）。革顺、哥辖、米拉利这三个名字，我们在民数记中十分熟悉，那时利未的各家被编列，并各自受派职任。亚伦、摩西、米利暗，我们认识他们远多于只知其名；我们不能在此略过他们，而不记起这就是那位摩西和亚伦——神使他们作以色列蒙拯救、被建立的器皿，又作那将要来者的预表——摩西作先知，亚伦作祭司。又，提到拿答和亚比户（他们既无儿女，本来无需要把他们列入家谱），不能不使我们记起他们因献凡火所成之神圣公义的可怕鉴戒，使我们常在他面前存敬畏的心。二、亚伦的继任者以利亚撒的家系在此被追述到被掳之时（代上6:4-15）。它从以利亚撒开始——他曾出埃及脱离为奴之家；到耶何萨答为止——他被掳到巴比伦的为奴之家。这样，因他们的罪，他们被留下，正如他们被寻见时一样；这也可能暗示，利未的祭司职分不能叫任何事得以完全，这要借引进更美的指望才能成就。此处所列并非全是作大祭司的；因为在士师时代，那尊荣因某缘故被带到以他玛家——以利就是这家人；但到了撒督，又回到正系。论到亚撒利雅，此处说（代上6:10）：他在所罗门于耶路撒冷所建的殿里供祭司职分。 据推测这就是那位勇敢的亚撒利雅，当乌西雅王僭越祭司职任时，他大胆地反对（代下26:17-18），虽然这样做冒着生命危险。他如此行，真像一位祭司，真像为他的神热心的人。他如此大胆地维护祭司的职任，在这等大胆侵犯面前守住它的疆界，正可说他供了职；这份尊荣加在他身上，正是为此；而他后继者中的一位乌利亚，因卑鄙地迎合亚哈斯王为他筑造偶像的祭坛，便蒙羞不列在这家谱之中——或许还有其他几位也是如此。但有人以为关于这位亚撒利雅的这话，原应加在他同名祖父（代上6:9）亚希玛斯的儿子身上，他就是在所罗门圣殿中首先供职的那位祭司。三、利未的其余一些家族在此也有所交代。革顺的一族（立尼家）在此被追述到撒母耳为止——撒母耳在利未人的尊荣之外，又得了先知的尊荣。米拉利的一族（抹利家）也被追述了几代（代上6:29-30）。
英文原文
Genealogies (1450 BC)
¹ The sons of Levi; Gershon, Kohath, and Merari.
² And the sons of Kohath; Amram, Izhar, and Hebron, and Uzziel.
³ And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.
⁴ Eleazar begat Phinehas, Phinehas begat Abishua,
⁵ And Abishua begat Bukki, and Bukki begat Uzzi,
⁶ And Uzzi begat Zerahiah, and Zerahiah begat Meraioth,
⁷ Meraioth begat Amariah, and Amariah begat Ahitub,
⁸ And Ahitub begat Zadok, and Zadok begat Ahimaaz,
⁹ And Ahimaaz begat Azariah, and Azariah begat Johanan,
¹⁰ And Johanan begat Azariah, (he it is that executed the priest's office in the temple that Solomon built in Jerusalem:)
¹¹ And Azariah begat Amariah, and Amariah begat Ahitub,
¹² And Ahitub begat Zadok, and Zadok begat Shallum,
¹³ And Shallum begat Hilkiah, and Hilkiah begat Azariah,
¹⁴ And Azariah begat Seraiah, and Seraiah begat Jehozadak,
¹⁵ And Jehozadak went into captivity, when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar.
¹⁶ The sons of Levi; Gershom, Kohath, and Merari.
¹⁷ And these be the names of the sons of Gershom; Libni, and Shimei.
¹⁸ And the sons of Kohath were, Amram, and Izhar, and Hebron, and Uzziel.
¹⁹ The sons of Merari; Mahli, and Mushi. And these are the families 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, Jeaterai his son.
²² The sons of Kohath; Amminadab his son, Korah his son, Assir his son,
²³ Elkanah his son, and Ebiasaph his son, and Assir his son,
²⁴ Tahath his son, Uriel his son, Uzziah his son, and Shaul his son.
²⁵ And the sons of Elkanah; Amasai, and Ahimoth.
²⁶ As for Elkanah: the sons of Elkanah; Zophai his son, and Nahath his son,
²⁷ Eliab his son, Jeroham his son, Elkanah his son.
²⁸ And the sons of Samuel; the firstborn Vashni, and Abiah.
²⁹ The sons of Merari; Mahli, Libni his son, Shimei his son, Uzza his son,
³⁰ Shimea his son, Haggiah his son, Asaiah his son.
The priests and Levites were more concerned than any other Israelites to preserve their pedigree clear and to be able to prove it, because all the honours and privileges of their office depended upon their descent. And we read of those who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, as polluted, put from the priesthood, and forbidden to eat of the holy things, Ezr 2:62,63. It is but very little that is here recorded of the genealogies of this sacred tribe. I. The first fathers of it are here named twice, 1Ch 6:1,16. Gershom, Kohath, and Merari, are three names which we were very conversant with in the book of Numbers, when the families of the Levites were marshalled and had their work assigned to them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them instruments of Israel's deliverance and settlement and figures of him that was to come, Moses as a prophet and Aaron as a priest. And the mention of Nadab and Abihu (though, having no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine justice which they were made monuments of for offering strange fire, that we may always fear before him. 2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, 1Ch 6:4-15. It begins with Eleazar, who came out of the house of bondage in Egypt, and ends with Jehozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found, which might also intimate that the Levitical priesthood did not make anything perfect, but this was to be done by the bringing in of a better hope. All these here named were not high priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into the family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said (1Ch 6:10), He it is that executed the priest's office in the temple that Solomon built. It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest's office (2Ch 26:17,18), though he ventured his neck by so doing. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest's office, and made good its barriers against such a daring insult, might well be said to execute it; and this honour is put upon him for it; while Urijah, one of his successors, for a base compliance with King Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy, as perhaps some others are. But some think that this remark upon this Azariah should have been added to his grandfather of the same name (1Ch 6:9), who was the son of Ahimaaz, and that he was the priest who first officiated in Solomon's temple. 3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli) is likewise drawn down for several descents, 1Ch 6:29,30.
31-53
Genealogies (1015 BC)
家谱（主前1015年）
³¹ 大卫派人在耶和华殿中管理歌唱之事，是在约柜得了安息之后。 ³² 他们在会幕——就是会众的帐幕——前，以歌唱伺候，直到所罗门在耶路撒冷建造了耶和华的殿；然后他们按着自己的班次伺候。 ³³ 这些歌唱的和他们儿女，记在下面：哥辖的子孙中，有歌唱的希幔；他是约珥的儿子，约珥是撒母耳的儿子； ³⁴ 撒母耳是以利加拿的儿子，以利加拿是耶罗罕的儿子，耶罗罕是以列的儿子，以列是陀亚的儿子； ³⁵ 陀亚是苏弗的儿子，苏弗是以利加拿的儿子，以利加拿是玛哈的儿子，玛哈是亚萨伊的儿子； ³⁶ 亚萨伊是以利加拿的儿子，以利加拿是约珥的儿子，约珥是亚撒利雅的儿子，亚撒利雅是西番雅的儿子； ³⁷ 西番雅是他哈的儿子，他哈是亚惜的儿子，亚惜是以比撒辖的儿子，以比撒辖是可拉的儿子； ³⁸ 可拉是以斯哈的儿子，以斯哈是哥辖的儿子，哥辖是利未的儿子，利未是以色列的儿子。 ³⁹ 他的兄弟亚萨站在他右边；亚萨是比利雅的儿子，比利雅是示米亚的儿子； ⁴⁰ 示米亚是米迦勒的儿子，米迦勒是巴西雅的儿子，巴西雅是玛基雅的儿子； ⁴¹ 玛基雅是以特尼的儿子，以特尼是细拉的儿子，细拉是亚大雅的儿子； ⁴² 亚大雅是以探的儿子，以探是薪玛的儿子，薪玛是示每的儿子； ⁴³ 示每是雅哈的儿子，雅哈是革顺的儿子，革顺是利未的儿子。 ⁴⁴ 他们弟兄米拉利的子孙站在左边：以探——他是基示的儿子，基示是押底的儿子，押底是玛鹿的儿子； ⁴⁵ 玛鹿是哈沙比雅的儿子，哈沙比雅是亚玛谢的儿子，亚玛谢是希勒家的儿子； ⁴⁶ 希勒家是暗洗的儿子，暗洗是巴尼的儿子，巴尼是沙麦的儿子； ⁴⁷ 沙麦是抹利的儿子，抹利是母示的儿子，母示是米拉利的儿子，米拉利是利未的儿子。 ⁴⁸ 他们的弟兄利未人，也被派在神殿会幕里办理各样的事奉。 ⁴⁹ 唯独亚伦和他的子孙在燔祭坛和香坛上献祭，又被派办理至圣所的一切事，又为以色列人赎罪，都是照神的仆人摩西所吩咐的一切话。 ⁵⁰ 这些是亚伦的儿子：以利亚撒、非尼哈、亚比书、 ⁵¹ 布基、乌西、西拉雅、 ⁵² 米拉约、亚玛利雅、亚希突、 ⁵³ 撒督、亚希玛斯。
利未人最初在旷野受设立之时，那时所派给他们的工，大部分在于他们行经旷野时抬运并照管会幕及其器具。到了大卫时代，他们的人数增多了；虽然大多数人分散在全国各处，教导百姓认识耶和华的美善知识，但在神殿伺候的人如此之多，以致没有足够的工作给众人常有；因此大卫借神特别的委任和指示，把利未人重新组织，正如我们将在本书后半部所见。此处告诉我们，他所派给他们的工是什么。
I. 歌唱的工（代上6:31）。大卫被高举，是要作以色列的美好的诗人（撒下23:1），不仅为写诗篇，更为在耶和华殿中设立歌唱（不是因为他通晓音乐，而是因为他虔诚）；这事他是在约柜得了安息之后作的。约柜在蒙昧、不安之时，琴便挂在柳树上：那时歌唱被视为不合时（新郎被取去时，他们要禁食）；但当琴被重新拿起，诗歌在约柜运上来之时复兴，此后便继续下去。因为我们对属灵特权的延续，当与其恢复同样欢欣。当约柜的事奉因其安息而大被搁置之时，他们另有所派的工作（因为利未人绝不可闲懒），便被派在歌唱的事奉上。这样，当神的百姓到了上面为他们存留的安息之时，他们就要放下一切重担，从事永远的歌唱。这些歌唱的人在会幕中维持这事奉，直到圣殿建成，然后他们在那里按着自己的班次伺候（代上6:32）。当他们到了那宏伟壮丽的殿，仍如在会幕中那样紧守他们的职任和次序。利未人因高升而对职务懈怠，实在可惜。我们在此读到三位被派在圣歌事奉中的大师，连同他们各自的家谱；因为他们与他们的儿女一同伺候，就是从他们而出或与他们联盟的人（代上6:33）。希幔、亚萨、以探，是被派在这事奉中的三人，每家出一人，使这工作和尊荣的分配都有均等，人人都知道自己的岗位——这唱诗班中秩序何等井然。一、哥辖家出希幔和他的家族（代上6:33）——一位忧愁之灵的人，若他就是写诗88篇的那位希幔，他也是歌唱之人。他是先知撒母耳的孙子，是约珥的儿子——论到约珥，经上说他没有行撒母耳所行的道（撒上8:2-3）；但看来，儿子虽然如此，孙子却不是。义人后裔所承受的福分，有时就是这样跳过一代，落在下一代身上。这位希幔虽是那位大能君王之孙，却不以为在神家中作领唱者有失身份。大卫自己也情愿作守门之人。我们倒可把这位孙子在教会中的升迁看作祖父在国家中谦卑退让的报偿。神有许多这样的方法，弥补他百姓的损失，平衡他们所受的羞辱。或许大卫派希幔居首，也含有念及老友撒母耳之意。二、革顺家出亚萨，被称为他的兄弟，因为同职、同支派，虽然不同家。他被派在唱诗班中希幔的右手（代上6:39）。有几篇诗篇冠以他的名，或是他所作，或是他作乐正所谱。显然他是某些诗篇的作者；因为我们读到有人用大卫和亚萨的话颂赞耶和华。他既是歌唱者，又是先见（代下29:30）。他的家谱在此被追溯，经过一些全然无名的名字，直到利未（代上6:39-43）。三、米拉利家出以探（代上6:44），被派在希幔的左手。他的家谱也被追溯到利未（代上6:47）。若这两位以探和希幔就是写诗88篇和89篇的那两位，此处却看不出他们为何被称为以斯拉人（参那些诗篇的标题），而代上2:6所记从谢拉而出的那几位被称为以斯拉人，却是有理由的。
II. 有事奉的工——在神殿的会幕里有许许多多的事奉要作（代上6:48）：要预备水和柴；要洗扫、倒灰；要宰、剥、煮祭物；这一切事奉都有利未人被派——属别家的，或不适合作歌唱的（嗓音或耳朵不好的人）。各人要照所得的恩赐彼此服事。 不能歌唱的人，不可因此被搁置一旁视为无用；他们虽然不适合作那事奉，却可能在别的事奉上有用。
III. 有献祭的工——这唯独祭司可作（代上6:49）。唯独他们可洒血、烧香；至于至圣所的工作，唯独大祭司可作。各人都有自己的工，他们既彼此需要，又在其中彼此帮助。论到祭司的工，我们在此被告知：一、他们当以何为目标。他们要为以色列人赎罪，作百姓与神中间的中保；不是要尊大自己、丰富自己，而是要服事公众。他们是为人而设立的。 二、他们当以何为准则。他们虽然在神家中居首，仍当照所吩咐的去行——照神一切所吩咐的。连最高者也要服在这律法之下。
英文原文
Genealogies (1015 BC)
³¹ And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest.
³² And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order.
³³ And these are they that waited with their children. Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel,
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 on his right hand, even Asaph the son of Berachiah, the son of Shimea,
⁴⁰ The son of Michael, the son of Baaseiah, the son of Malchiah,
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 Gershom, the son of Levi.
⁴⁴ And their brethren the sons of Merari stood on the left hand: 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 Their brethren also the Levites were appointed unto all manner of service of the tabernacle of the house of God.
⁴⁹ But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded.
⁵⁰ And 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.
When the Levites were first ordained in the wilderness much of the work then appointed them lay in carrying and taking care of the tabernacle and the utensils of it, while they were in their march through the wilderness. In David's time their number was increased; and, though the greater part of them was dispersed all the nation over, to teach the people the good knowledge of the Lord, yet those that attended the house of God were so numerous that there was not constant work for them all; and therefore David, by special commission and direction from God, new-modelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them.
I. Singing-work, 1Ch 6:31. David was raised up on high to be the sweet psalmist of Israel (2Sa 23:1), not only to pen psalms, but to appoint the singing of them in the house of the Lord (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards. For we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song. Thus when the people of God come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs. These singers kept up that service in the tabernacle till the temple was built, and then they waited on their office there, 1Ch 6:32. When they came to that stately magnificent house they kept as close both to their office and to their order as they had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business. We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them, 1Ch 6:33. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be an equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service. 1. Of the house of Kohath was Heman with his family (1Ch 6:33), a man of a sorrowful spirit, if it be the same Heman that penned the Ps 88:1-18, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (1Sa 8:2,3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to be a door-keeper. Rather we may look upon this preferment of the grandson in the church as a recompense for the humble modest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people's losses and balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel. 2. Of the house of Gershom was Asaph, called his brother, because in the same office and of the same tribe, though of another family. He was posted on Heman's right hand in the choir, 1Ch 6:39. Several of the psalms bear his name, being either penned by him or tuned by him as the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David and of Asaph. He was a seer as well as a singer, 2Ch 29:30. His pedigree is traced up here, through names utterly unknown, as high as Levi, 1Ch 6:39-43. 3. Of the house of Merari was Ethan (1Ch 6:44), who was appointed to Heman's left hand. His pedigree is also traced up to Levi, 1Ch 6:47. If these were the Heman and Ethan that penned the Ps 88:1-89:52, there appears no reason here why they should be called Ezrahites (see the titles of those psalms), as there does why those should be called so who are mentioned 1Ch 2:6, and who were the sons of Zerah.
II. There was serving-work, abundance of service to be done in the tabernacle of the house of God (1Ch 6:48), to provide water and fuel,—to wash and sweep, and carry out ashes,—to kill, and flay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice or no good ear. As every one has received the gift, so let him minister. Those that could not sing must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service they might be useful in.
III. There was sacrificing-work, and that was to be done by the priests only, 1Ch 6:49. They only were to sprinkle the blood and burn the incense; as for the work of the most holy place, that was to be done by the high priest only. Each had his work, and they both needed one another and both helped one another in it. Concerning the work of the priests we are here told, 1. What was the end they were to have in their eye. They were to make an atonement for Israel, to mediate between the people and God; not to magnify and enrich themselves, but to serve the public. They were ordained for men. 2. What was the rule they were to have in their eye. They presided in God's house, yet must do as they were bidden, according to all that God commanded. That law the highest are subject to.
54-81
The Cities of the Levites (1444 BC)
利未人的城邑（主前1444年）
⁵⁴ 亚伦子孙、哥辖宗族的人，按着他们在各城所得为业的居住，记在下面： ⁵⁵ 他们从犹大地中，将希伯仑和四围的郊野给了他们。 ⁵⁶ 惟有属城的田地和村庄，给了耶孚尼的儿子迦勒。 ⁵⁷ 亚伦的子孙从犹大、西缅、便雅悯三支派的地业中，得了逃城希伯仑、立拿与其郊野、雅提珥、以实提莫与其郊野， ⁵⁸ 希仑与其郊野、底璧与其郊野， ⁵⁹ 亚珊与其郊野、伯示麦与其郊野； ⁶⁰ 又从便雅悯支派中，得了迦巴与其郊野、阿勒篾与其郊野、亚拿突与其郊野。他们各家共得了十三座城。 ⁶¹ 哥辖其余的子孙，从玛拿西半支派的地业中得了十座城。 ⁶² 革顺的子孙按着家室，从以萨迦、亚设、拿弗他利、巴珊的玛拿西支派中，得了十三座城。 ⁶³ 米拉利的子孙按着家室，从流便、迦得、西布伦支派中拈阄得了十二座城。 ⁶⁴ 以色列人将这些城和城的郊野给了利未人。 ⁶⁵ 他们从犹大、西缅、便雅悯三支派的地业中拈阄得了这些称为他们名字的城。 ⁶⁶ 哥辖子孙中其余各家，从以法莲支派的地业中得了些城。 ⁶⁷ 他们得了逃城以法莲山地的示剑与其郊野；又给了基色与其郊野， ⁶⁸ 又有约缅与其郊野、伯和仑与其郊野， ⁶⁹ 又有亚雅仑与其郊野、迦特临门与其郊野。 ⁷⁰ 又从玛拿西半支派中，得了亚乃与其郊野、比连与其郊野，都给了哥辖其余子孙的家室。 ⁷¹ 革顺的子孙，从玛拿西半支派的家室中，得了巴珊的哥兰与其郊野、亚斯他录与其郊野； ⁷² 又从以萨迦支派中，得了基低斯与其郊野、大比拉与其郊野， ⁷³ 拉末与其郊野、亚念与其郊野； ⁷⁴ 又从亚设支派中，得了玛沙与其郊野、押顿与其郊野， ⁷⁵ 户割与其郊野、利合与其郊野； ⁷⁶ 又从拿弗他利支派中，得了加利利的基低斯与其郊野、哈们与其郊野、基列延与其郊野。 ⁷⁷ 米拉利其余的子孙，从西布伦支派中得了临门与其郊野、他泊与其郊野； ⁷⁸ 又在约旦河那边，耶利哥东边，从流便支派中，得了旷野的比悉与其郊野、雅杂与其郊野， ⁷⁹ 又有基列莫与其郊野、米法押与其郊野； ⁸⁰ 又从迦得支派中，得了基列的拉末与其郊野、玛哈念与其郊野， ⁸¹ 希实本与其郊野、雅谢与其郊野。
我们在此读到利未人的城邑。这些城在此称为他们的城邑（原文作"堡垒"）（代上6:54），不仅因有城墙护佑，又有全国护卫（因为保护本国的牧师原是各国的利益），更因为他们和他们的产业特别蒙神护理的看顾：神既为他们的产业，神也为他们的保障；对那住在全能者荫下的人，茅屋也可成堡垒。这份记载与书21:1-45所记大致相同。我们不必过分严格地比对它们（这有何益处呢？），若有些地名在此的拼法与那里稍异，也无损圣卷的信用。我们知道城邑常有数名。Salisbury与Sarum、Shrewsbury与Salop，比希仑（代上6:58）和何伦（书21:15）、亚珊（代上6:59）和亚因（书21:16）、阿勒篾（代上6:60）和亚勒们（书21:18）更为不同；况且岁月也改变名字。我们只要观察：在为利未人指定城邑这事上，神留意：一、成就临终的雅各关于这支派的预言，他必在以色列中分散（创49:7）。二、把关于他自己的知识和律法散布到以色列全地。每一支派中都有利未人的城；这样每一个房间都装了一支蜡烛，使无人能因不知本分而推诿，除非是他自己的错，或是利未人的错。三、为那些事奉圣物的人预备了舒适的供养。除了他们的十分之一和奉献之外，他们还有自己的牧地与可居之城。以色列一些最重要的城邑分给了利未人。每一支派都因利未人得益，因此每一支派都当为他们的供养有所贡献。那受教的，当把一切需用的供给施教的人，且要甘心乐意地行。
英文原文
The Cities of the Levites (1444 BC)
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 Beth-shemesh 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 Beth-horon with her suburbs,
⁶⁹ And Aijalon with her suburbs, and Gath-rimmon 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 (1Ch 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 21:1-45 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 (1Ch 6:58) and Holon (Jos 21:15), Ashan (1Ch 6:59) and Ain (Jos 21:16), Alemeth (1Ch 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, Ge 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.
约瑟和犹大虽分享了那因失丧而归的长子名分之尊荣，但利未却是众支派中首先得尊荣的，被赋予一项比居先之位或双份产业更为宝贵的尊荣，那就是祭司的职任。神将这一支派分别为圣归祂自己；这是摩西所属的支派，或许正是为他的缘故而蒙此恩眷。我们在本章读到这一支派的记述：I. 他们的谱系——该支派的先祖（代上 6:1-3），祭司的世系，从亚伦直至被掳之时（代上 6:4-15），以及其他一些家族（代上 6:16-30）。II. 他们的职事——利未人的事工（代上 6:31-48），以及祭司的事工（代上 6:49-53）。III. 在迦南地为他们所指定的城邑（代上 6:54-81）。