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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)
繁體中文
家譜（主前 1450 年）
¹ 利未的兒子是革順、哥轄、米拉利。 ² 哥轄的兒子是暗蘭、以斯哈、希伯崙、烏薛。 ³ 暗蘭的兒女是亞倫、摩西、米利暗。亞倫的兒子是拿答、亞比戶、以利亞撒、以他瑪。 ⁴ 以利亞撒生非尼哈；非尼哈生亞比書； ⁵ 亞比書生布基；布基生烏西； ⁶ 烏西生西拉希雅；西拉希雅生米拉約； ⁷ 米拉約生亞瑪利亞；亞瑪利亞生亞希突； ⁸ 亞希突生撒督；撒督生亞希瑪斯； ⁹ 亞希瑪斯生亞撒利雅；亞撒利雅生約哈難； ¹⁰ 約哈難生亞撒利雅（這亞撒利亞在所羅門於耶路撒冷所建造的殿裏，供祭司的職分）； ¹¹ 亞撒利雅生亞瑪利亞；亞瑪利亞生亞希突； ¹² 亞希突生撒督；撒督生沙龍； ¹³ 沙龍生希勒家；希勒家生亞撒利雅； ¹⁴ 亞撒利雅生西萊雅；西萊雅生約薩答； ¹⁵ 當耶和華藉尼布甲尼撒使猶大和耶路撒冷被擄遷移的時候，約薩答也被擄去。 ¹⁶ 利未的兒子是革順、哥轄、米拉利。 ¹⁷ 革順的兒子名叫立尼、示每。 ¹⁸ 哥轄的兒子是暗蘭、以斯哈、希伯崙、烏薛。 ¹⁹ 米拉利的兒子是抹利、母示。這是利未人的家族，按著他們父親的次序。 ²⁰ 革順的兒子是立尼、他的兒子雅哈、他的兒子細挪、 ²¹ 他的兒子約亞、他的兒子易多、他的兒子謝拉、他的兒子耶特賴。 ²² 哥轄的兒子是亞米拿達、他的兒子可拉、他的兒子亞惜、 ²³ 他的兒子以利加拿、他的兒子以比亞撒、他的兒子亞惜、 ²⁴ 他的兒子他哈、他的兒子烏列、他的兒子烏西雅、他的兒子掃羅。 ²⁵ 以利加拿的兒子是亞賽、亞希摩。 ²⁶ 至於以利加拿：以利加拿的兒子是瑣非、他的兒子拿哈、 ²⁷ 他的兒子以利押、他的兒子耶羅罕、他的兒子以利加拿。 ²⁸ 撒母耳的兒子是長子瓦施尼、亞比雅。 ²⁹ 米拉利的兒子是抹利、他的兒子立尼、他的兒子示每、他的兒子烏撒、 ³⁰ 他的兒子示米亞、他的兒子哈基雅、他的兒子亞帥雅。
祭司和利未人比任何其他以色列人更當留心保存自己世系的清白，並且能加以證明，因為他們職分上一切的尊榮和特權都取決於他們的出身。我們讀到有些人，雖然也許他們確實是祭司的子孫，但因「尋不著自己的譜系」，不能以任何可靠的記錄證明自己的出身，便「算為不潔，不准供祭司的職任」，禁止吃聖物（拉二62、63）。關於這神聖支派的家譜，此處所記的甚少。
一、這支派的先祖在此被記載了兩次（代上六1、16）。革順、哥轄和米拉利，這三個名字我們在民數記中十分熟悉，那時利未人的家族被編列整齊，並派定了各自的職事。亞倫、摩西和米利暗，我們對他們的認識遠遠超過他們的名字，不能在此輕輕帶過而不想起：這正是那位摩西和亞倫，神曾使用他們作為拯救和建立以色列的器皿，並作「那將要來者」的預表──摩西預表先知，亞倫預表祭司。而提到拿答和亞比戶（他們既然沒有兒女，本不必列在家譜中），卻不能不使我們想起神公義的可畏；他們因獻凡火而被立為鑑戒，好叫我們常在他面前存敬畏的心。
二、亞倫的繼承人以利亞撒的世系，在此被一直追溯到被擄的時期（代上六4-15）。它從以利亞撒開始──他曾從埃及為奴之家出來；而以約薩答結束──他卻被擄到巴比倫為奴之地。如此，因著他們的罪，他們被撇下如同起初被尋見時一樣；這也許也暗示利未的祭司職分並不能使人得以完全，這必須由「引進更美的指望」來成就（參來七19）。此處所列的人並非全都作大祭司；因為在士師時代，那個尊榮因著某些緣故被轉到了以他瑪的家──以利就是屬於這一家；但到了撒督，又恢復了正統的世系。關於亞撒利雅，此處說（代上六10）：「這亞撒利雅在所羅門於耶路撒冷所建造的殿裏，供祭司的職分」。一般認為，這位亞撒利雅就是當烏西雅王僭越祭司職分時，勇敢地反對他的人（代下二十六17、18），雖然他這樣做是冒著性命危險。他如此行，正如祭司當行的，正如真實為神大發熱心的人當行的。他如此勇敢地維護和捍衛祭司的職分，並守住其界線、抵擋如此大膽的侵犯，正可說是「供了這職分」；他也因此得了這項尊榮；而他的繼承人之一烏利亞，因卑鄙地附從亞哈王、為他建造拜偶像的壇，卻蒙了羞辱，被撇在家譜之外，可能還有其他一些人也是如此。但也有人認為，關於這位亞撒利雅的這句註解，本應加在他同名祖父的身上（代上六9）──那位是亞希瑪斯的兒子，他正是在所羅門聖殿中首先供職的祭司。
三、此處也記載了利未人其他一些家族。革順的一個家族（立尼的）在此被追溯直到撒母耳，他蒙了先知的尊榮加添在利未人的身分之上。米拉利的一個家族（抹利的）也同樣被追溯了好幾代（代上六29、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)
繁體中文
家譜（主前 1015 年）
³¹ 大衛派幾個人在耶和華殿中管理歌唱的事。他們就在會幕前帳幕裡歌唱，直到約櫃安放之後。* ³² 他們在會幕前供職歌唱，直到所羅門在耶路撒冷建造了耶和華的殿，便在耶路撒冷照著班次供職。* ³³ 供職的人和他們的子孫記在下面：哥轄的子孫中有歌唱的希幔，他是約珥的兒子，約珥是撒母耳的兒子；* ³⁴ 撒母耳是以利加拿的兒子，以利加拿是耶羅罕的兒子，耶羅罕是以列的兒子，以列是託亞的兒子；* ³⁵ 託亞是蘇弗的兒子，蘇弗是以利加拿的兒子，以利加拿是瑪哈的兒子，瑪哈是亞瑪賽的兒子；* ³⁶ 亞瑪賽是以利加拿的兒子，以利加拿是約珥的兒子，約珥是亞撒利雅的兒子，亞撒利雅是西番雅的兒子；* ³⁷ 西番雅是他哈的兒子，他哈是亞悉的兒子，亞悉是以比撒普的兒子，以比撒普是可拉的兒子；* ³⁸ 可拉是以斯哈的兒子，以斯哈是哥轄的兒子，哥轄是利未的兒子，利未是以色列的兒子。* ³⁹ 希幔的弟兄亞薩站在他右邊供職，亞薩是比利家的兒子，比利家是示瑪的兒子；* ⁴⁰ 示瑪是米迦勒的兒子，米迦勒是巴西雅的兒子，巴西雅是瑪基雅的兒子；* ⁴¹ 瑪基雅是以太的兒子，以太是西拉的兒子，西拉是亞大雅的兒子；* ⁴² 亞大雅是以探的兒子，以探是心瑪的兒子，心瑪是示每的兒子；* ⁴³ 示每是雅哈的兒子，雅哈是革順的兒子，革順是利未的兒子。* ⁴⁴ 他們的弟兄米拉利的子孫站在左邊供職的，是基示的兒子以探，基示是押底的兒子，押底是瑪鹿的兒子；* ⁴⁵ 瑪鹿是哈沙比雅的兒子，哈沙比雅是亞瑪謝的兒子，亞瑪謝是希勒家的兒子；* ⁴⁶ 希勒家是暗洗的兒子，暗洗是巴尼的兒子，巴尼是沙麥的兒子；* ⁴⁷ 沙麥是抹利的兒子，抹利是母示的兒子，母示是米拉利的兒子，米拉利是利未的兒子。* ⁴⁸ 他們的弟兄利未人，也被派辦理神殿帳幕裡各樣的事。* ⁴⁹ 惟有亞倫和他的子孫在燔祭壇和香壇上獻祭，在至聖所辦理一切的事，為以色列人贖罪，是照神的僕人摩西所吩咐的。* ⁵⁰ 亞倫的兒子是以利亞撒，以利亞撒的兒子是非尼哈，非尼哈的兒子是亞比書；* ⁵¹ 亞比書的兒子是布基，布基的兒子是烏西，烏西的兒子是西拉希雅；* ⁵² 西拉希雅的兒子是米拉約，米拉約的兒子是亞瑪利亞，亞瑪利亞的兒子是亞希突；* ⁵³ 亞希突的兒子是撒督，撒督的兒子是亞希瑪斯。*
利未人起初在曠野受任職之時，所指派他們的大半工作，乃是在百姓行經曠野時搬運並照管帳幕和其中的器具。到了大衛的時代，他們的人數增多；雖然大部分利未人分散在全國各地，將認識耶和華的正確知識教導百姓（申三十三10），然而在神殿中供職的利未人為數眾多，以至於沒有足夠的常務可派給每一個人。因此，大衛在神的特別指示下（代上二十八11-13），重新編組了利未人，正如我們在本書後半部分將會看到的。本段經文告訴我們，大衛所指派給他們的是何種工作。
一、歌唱的事奉，代上六31。大衛被高舉，作以色列的美歌者（撒下二十三1），他不僅撰寫詩篇，更在耶和華的殿中設立歌唱的職事——這並非因他精通音律，乃因他敬虔愛主——而他是在「約櫃安放之後」才如此行。當約櫃仍被擄、晦暗、漂泊之時，琴瑟掛在柳樹上（詩一三七2）；那時歌唱被視為不合時宜（新郎離開時，他們就要禁食——參可二20）。然而當約櫃被迎回之時，琴瑟重新奏響，詩歌重新復興，此後便延續不斷。因為我們對屬靈特權的延續，當與對其失而復得一樣歡欣。當約櫃安息、圍繞約櫃的搬運事務大為減少之際，他們被派了別的工作（利未人決不可閒懶），便受派辦理歌唱的事。照樣，當神的百姓到了那為他們存留的安息之所，他們就要卸下一切的重擔，專心於永遠的詩歌。這些歌唱者在會幕中持守這項事奉，直到聖殿建成，然後在那裡「照著班次供職」，代上六32。當他們進入那宏偉莊嚴的殿宇，他們仍如在會幕中一樣，緊守自己的職任和班次。利未人因高升而鬆懈本分，實在令人惋惜。本段記載了三位被派任聖詠事奉的大師，以及他們各自的家族；因為他們「和他們的子孫」一同供職，就是從他們而出或與他們有親屬關係的人，代上六33。希幔、亞薩和以探這三人被指派這項事奉，三個利未家族各出一人，使這項工作和尊榮的分配均平，各人也都曉得自己的崗位——這聖詠的班次是何等井然有序。
1. 哥轄家族的是希幔和他的家族（代上六33）。他是一個心靈憂傷的人（若他是詩篇八十八篇的作者希幔），卻是一位歌唱者。他是先知撒母耳的孫子，是約珥的兒子——論到約珥，經上說他「不行他父親撒母耳的道」（撒上八2,3）；然而看來兒子雖然偏離，孫子卻沒有。於是正直人的後裔所承受的福分，有時會越過一代，而臨到下一代。這位希幔，雖然是那位偉大士師的孫子，卻不以在神的殿中作領唱者為恥。大衛自己尚且情願作看門的（詩八十四10）。我們倒可以將這孫子在教會中的高升，視為對祖父在國事上謙卑退讓的報答。神有許多這樣的方法來補足他百姓的損失，平衡他們所受的屈辱。也許大衛立希幔為首，是念及他的老友撒母耳。
2. 革順家族的是亞薩，被稱為希幔的「弟兄」，因為他們同任一職，又同屬一支派（雖不同家室）。他在詩班中被派在希幔的右邊，代上六39。有幾篇詩篇冠以他的名，是他所寫或他作為詩班長所調和的。他顯然是若干詩篇的作者；因為我們讀到有人「用大衛和亞薩的詩詞讚美耶和華」（代下二十九30）。他既是歌唱者，也是先見。他的家譜在此被追溯，經過一些全然陌生的名字，直溯到利未，代上六39-43。
3. 米拉利家族的是以探（代上六44），他被派在希幔的左邊。他的家譜也被追溯到利未，代上六47。若這位希幔和以探就是詩篇八十八、八十九篇的作者，那麼此處看不出他們為何被稱為「以斯拉人」（參那兩篇詩的標題）；倒是代上二6所記那幾位被稱為以斯拉人的，是謝拉的兒子，這理由就十分清楚。
二、有事奉的工作，在「神殿的帳幕裡」有許多事要辦理（代上六48）：要預備水和柴火，要洗滌打掃，要搬運灰燼，要宰殺、剝皮、烹煮祭物。這一切事務都有利未人受派擔任——他們或是出於別的家室，或是那些不適合作歌唱者的人（他們或沒有好嗓音，或沒有好聽覺）。「各人要照所得的恩賜彼此服事」（彼前四10）。那些不能歌唱的人，不可因此被視為無用而撇在一旁；他們雖不適合那一項事奉，卻可在別的事奉上發揮功用。
三、有獻祭的工作，而這惟獨由祭司擔任，代上六49。惟獨他們才可灑血、燒香；至於「至聖所」的工作，則惟獨由大祭司擔任。各人都有他的工作，他們彼此需要，也在事奉中互相幫助。關於祭司的工作，此處告訴我們：1. 他們當注目的目標——他們要「為以色列人贖罪」，在百姓和神之間作中保；不是要抬舉自己、富足自己，乃是要服事眾人。他們「是為人設立的」（來五1）。2. 他們當遵循的準則——他們雖在神的殿中居首位，卻必須照所吩咐的去行，遵行神所命令的一切。這律法連最高的人也要服從。
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)
繁體中文
利未人的城邑（主前 1444 年）
⁵⁴ 亞倫的子孫、哥轄家族所得的地業，他們的住處和四圍的郊野，記在下面：* ⁵⁵ 在猶大地中得了希伯崙和四圍的郊野；* ⁵⁶ 只是屬城的田地和屬城的村莊，給了耶孚尼的兒子迦勒為業。* ⁵⁷ 亞倫的子孫得了逃城希伯崙、立拿與其郊野、雅提珥、以實提莫與其郊野，* ⁵⁸ 希崙與其郊野、底璧與其郊野，* ⁵⁹ 亞珊與其郊野、伯示麥與其郊野；* ⁶⁰ 又從便雅憫支派中得了迦巴與其郊野、亞勒篾與其郊野、亞拿突與其郊野。他們諸家所得的城共十三座。* ⁶¹ 哥轄其餘的子孫，從瑪拿西半支派的地業中拈鬮得了十座城。* ⁶² 革順的子孫，按著家族，從以薩迦支派、亞設支派、拿弗他利支派、和住巴珊的瑪拿西支派中，得了十三座城。* ⁶³ 米拉利的子孫，按著家族，從流便支派、迦得支派、西布倫支派中拈鬮得了十二座城。* ⁶⁴ 以色列人將這些城和城的郊野給了利未人。* ⁶⁵ 他們從猶大支派、西緬支派、便雅憫支派中，拈鬮給了這些按著利未人宗族的名而稱的城。* ⁶⁶ 哥轄子孫其餘的家族，從以法蓮支派的地業中也得了城邑。* ⁶⁷ 在以法蓮山地得了逃城示劍與其郊野；又給了基色與其郊野，* ⁶⁸ 約緬與其郊野、伯和崙與其郊野，* ⁶⁹ 亞雅崙與其郊野、迦特臨門與其郊野；* ⁷⁰ 又從瑪拿西半支派中得了亞乃與其郊野、比連與其郊野，給哥轄其餘的子孫。* ⁷¹ 革順的子孫，從瑪拿西半支派的家族中得了巴珊的哥蘭與其郊野、亞斯他錄與其郊野；* ⁷² 又從以薩迦支派中得了基低斯與其郊野、大比拉與其郊野，* ⁷³ 拉末與其郊野、亞念與其郊野；* ⁷⁴ 又從亞設支派中得了瑪沙與其郊野、押頓與其郊野，* ⁷⁵ 戶割與其郊野、利合與其郊野；* ⁷⁶ 又從拿弗他利支派中得了加利利的基低斯與其郊野、哈們與其郊野、基列耶琳與其郊野。* ⁷⁷ 米拉利其餘的子孫，從西布倫支派中得了臨門與其郊野、他泊與其郊野；* ⁷⁸ 又在約但河那裡耶利哥的對面，就是約但河東，從流便支派中得了曠野的比悉與其郊野、雅雜與其郊野，* ⁷⁹ 基列莫與其郊野、瑪哈念與其郊野——* （以上）* ⁸⁰ 又從迦得支派中得了基列的拉末與其郊野、瑪哈念與其郊野，* ⁸¹ 希實本與其郊野、雅謝與其郊野。*
此處我們看到利未人的城邑。這些城在此被稱為他們的「保障」（代上六54），不僅因為有城牆、有防禦，並為國家所善加保護（因為保護傳道人乃是各國的利益所在），更因為他們和他們的產業特別蒙神護理的眷顧：神既是他們的產業，神也就是他們的保障；對那住在全能者蔭下的人而言，茅舍也成了堅壘。這份記載與約書亞記二十一1-45 大體相同。我們不必在兩者之間作過分苛刻的比對（這對我們有何益處呢？），即使某些地名的拼法在此處與在那裡略有不同，也不會損害聖經的權威。我們知道，城邑常有多個名稱。「撒冷」與「撒里斯伯利」（沙利斯伯利與索爾茲伯里）、「索普」與「施魯斯伯里」（薩洛普與什魯斯伯里）之間的差異，比「希崙」（代上六58）與「何倫」（書二十一15）、「亞珊」（代上六59）與「亞因」（書二十一16）、「亞勒篾」（代上六60）與「亞們」（書二十一18）之間的差異更大；而且時間也會改變地名。我們只要注意，在這項分派城邑給利未人的安排上，神顧念了：1. 應驗臨終的雅各關乎這支派的預言——他們必「在以色列中分散」（創四十九7）。2. 將認識他和認識他律法的知識，傳遍以色列全地。每一個支派中都有利未人的城邑；如此每一間房屋都有一枝蠟燭，使人不能因不曉得自己的本分而無知——若有人無知，不是他自己的錯，就是利未人的錯。3. 為那些辦理聖物的人預備了舒適的供給。除了當納的十分之一和供物之外，他們還有自己的耕地和居住的城邑。以色列中一些最重要的城邑，都歸入了利未人的份。每一個支派都因利未人而得益，因此每一個支派都當為他們的供給有所貢獻。「在道理上受教的，當把一切需用的供給施教的人」（加六6），並且要甘心樂意地這樣行。
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.
約瑟和猶大雖然分得了那喪失的長子名分所帶來的尊榮，然而利未在眾支派中卻居首位，蒙賜一項比首位或雙分更有價值的尊榮，那就是祭司的職任。神將那支派分別為聖歸自己；那是摩西的支派，或許也正因他的緣故而如此蒙恩。我們在本章讀到關於那支派的記述：一、他們的家系—該支派的早期先祖（代上六1–3）；祭司的世系，從亞倫到被擄（代上六4–15）；以及他們其他一些家族的記述（代上六16–30）。二、他們的職事—利未人的職事（代上六31–48）、祭司的職事（代上六49–53）。三、在迦南地為他們所指定的城邑（代上六54–81）。