Deeper Commentary

1Ch 6:1 The sons of Levi: Gershon, Kohath and Merari-
Chronicles pays special attention to the Levites and temple services. These genealogies were produced at the time of the restoration because of the need to show who was a genuine Levite. The temple records may have been destroyed at the destruction of the temple, and so this new list was vitally important. Joshua son of Jehozadak was appointed High Priest at the restoration, and the intention of these lists is to demonstrate his legitimacy. This is why the lists are incomplete and jump many generations. The generations listed would make the period from Moses to the captivity about 440 years, when it was more like 700. This explains why some known High Priests are omitted from the list: Eli, Ahimelech (son of Ahitub), Abiathar, Azariah (of Uzziah)'s time, Urijah (at the time of Ahaz), and Azariah (2 Chron. 31:10). 

1Ch 6:2 The sons of Kohath: Amram, Izhar, Hebron and Uzziel-
"Gershon" means 'expelled', maybe meaning that like Reuben he was expelled from the role of firstborn [he is mentioned first as if he was the firstborn]. This is a theme of the Genesis record. But perhaps because of these weaknesses, the line to the high priest ran through Kohath.

1Ch 6:3 The children of Amram: Aaron, Moses and Miriam. The sons of Aaron: Nadab, Abihu, Eleazar and Ithamar-
We note the lack of emphasis upon the children of Moses and Miriam, the great wilderness leaders of Israel. There was to be no cult of personality nor nepotism, no riding on the name of a forefather in order to be a leader of God's people. Spiritual leadership in the Bible was intended to be based upon spiritual qualification.

1Ch 6:4 Eleazar became the father of Phinehas, Phinehas became the father of Abishua-
Eleazar's two older brothers, Nadab and Abihu, died without recorded children (Num. 3:4). So as noted on :2, it is the younger son who takes the precedence in God's purpose and not the older sons. To use the weak and marginal has ever been His style.

1Ch 6:5 Abishua became the father of Bukki, Bukki became the father of Uzzi-
Eli [high priest in Samuel's time] is omitted here. See on :1.

1Ch 6:6 Uzzi became the father of Zerahiah, Zerahiah became the father of Meraioth-
"Meraioth", 'rebellious', as surely not the name given to the child at birth. It confirms the suggestion I have often made, that names were given in response to later character and life experience. Sometimes in these genealogies we read the birth names, at others, the names they were given later in life. And therefore the same person can have more than one name.

1Ch 6:7 Meraioth became the father of Amariah, Amariah became the father of Ahitub-
I suggested on :6 that "Meraioth" was indeed "rebellious" as his name means. But if he had been slain as required by the law as the rebellious child (s.w. Dt. 21:18), then the line would not have continued as it did. We see how God works through grace and failure.

1Ch 6:8 Ahitub became the father of Zadok, Zadok became the father of Ahimaaz-
Zadok and Abiathar appear to have been joint high priests in David's time, but the line is developed through Zadok (2 Sam. 8:17; 15:29; 20:25). Probably because Abiathar supported Adonijah's rebellion and was removed from office because of it (1 Kings 2:27,35). 

1Ch 6:9 Ahimaaz became the father of Azariah, Azariah became the father of Johanan-
Just as Meraioth was apparently spiritually weak (see on :6,7), so "Ahimaaz" means "brother of anger". It was through the man with an anger problem that the line of high priests was to be continued.

1Ch 6:10 Johanan became the father of Azariah (he it is who executed the priest’s office in the house that Solomon built in Jerusalem)-
Psalm 127 is prefaced with the information that it is a Psalm for Solomon- perhaps given by some nameless prophet (Gad? Nathan?) to warn him of where he was going. Verse 1 reminds him that God must be the builder of any house, or else the builders labour in vain. There is good reason to think that Solomon utterly failed to appreciate this. The records stress time and again that Solomon  built the temple (1 Kings 6:2,14; 9:10,25; 10:4; 1 Chron.6:10,32; 2 Chron. 8:1,12; 9:3; Acts 7:47); yet the house referred to in the Davidic promises was to be built by God, through David's Messianic Son, the Lord Jesus. Zechariah prophesied at the time of the rebuilding of the physical temple. It is significant, in this context, that Zech. 6:12 reminds Israel that the true temple of God will be built by the Branch, the Lord Jesus.

1Ch 6:11 Azariah became the father of Amariah, Amariah became the father of Ahitub-
Azariah's job would have become most difficult. For Solomon himself quit Yahweh worship, and built temples near to His temple where he could worship the gods of his wives. Amariah was in the time of Jehoshaphat (2 Chron. 19:11) so there are several generations missed here. See on :1.

1Ch 6:12 Ahitub became the father of Zadok, Zadok became the father of Shallum-
Shallum can mean 'bribe' (s.w. Mic. 7:3 about the corruption of the priesthood). Perhaps this was what he was known for. It would continue the theme of spiritual weaknesses in the Chronicles genealogies.

1Ch 6:13 Shallum became the father of Hilkiah, Hilkiah became the father of Azariah-
Hilkiah is well attested as the one who found the lost book of the law (2 Kings 22:8), helped in Josiah's reforms (2 Kings 22:14-20) and arranged the great Passover observance of 2 Chron. 35:1-19. But Hilkiah did all this despite being the son of a High Priest called Shallum (1 Chron. 6:12,13), whose name can mean 'bribe' (s.w. Mic. 7:3 about the corruption of the priesthood). Perhaps this was what he was known for. But his son / descendant rose above that bad background, as we can.

1Ch 6:14 Azariah became the father of Seraiah, Seraiah became the father of Jehozadak-
Seraiah was the last active high priest, and was sent into captivity by the Babylonians (2 Kings 25:18,21; Jer. 52:24-27).

1Ch 6:15 Jehozadak went into captivity when Yahweh carried away Judah and Jerusalem by the hand of Nebuchadnezzar-
His son was Jeshua / Joshua, the high priest appointed for the restoration. Compare Neh. 12:10 "Jeshua became the father of Joiakim, and Joiakim became the father of Eliashib, and Eliashib became the father of Joiada". Then in Neh. 12 we have a brief genealogy of the high priest. The list follows right on from this list of high priests in 1 Chron. 6:3-15 which concluded with Jehozadak father of Jeshua / Joshua, who "went into captivity when the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar".

1Ch 6:16 The sons of Levi: Gershom, Kohath and Merari-
A repeat of :1; see note there.

1Ch 6:17 These are the names of the sons of Gershom: Libni and Shimei-
We note that both Moses and Aaron had sons called Gershom (Ex. 2:22). Such repetition of names within families and in the same generation was quite common, and is one thing which makes the study of the genealogies difficult in places.

1Ch 6:18 The sons of Kohath were Amram, Izhar, Hebron and Uzziel-
A repeat of :2, see note there.

1Ch 6:19 The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households-
"Mahli" and "Mushi" mean 'sickly' and 'sensitive' respectively.  This confirms the suggestion I have often made, that names were given in response to later character and life experience. Sometimes in these genealogies we read the birth names, at others, the names they were given later in life. And therefore the same person can have more than one name. 

1Ch 6:20 Of Gershom: Libni his son, Jahath his son, Zimmah his son-
This list of seven sons of Gershom appears to be part of the longer list of 13 sons of Gershom in :39-43. There are so many similarities, and the differences may be accounted for on the basis of people having more than one name, as explained on :19.

1Ch 6:21 Joah his son, Iddo his son, Zerah his son, Jeatherai his son-
Apart from Joah, these three generations have names which are completely secular and not at all spiritual; not as we would expect for the high priests.

1Ch 6:22 The sons of Kohath: Amminadab his son, Korah his son, Assir his son-
Korah was the rebel of Num. 16:1.

1Ch 6:23 Elkanah his son, and Ebiasaph his son and Assir his son-
The repetition of "Assir" (:22) shows how similar names were used within families, which explains some otherwise puzzling parts of the genealogies. We can too quickly assume that the occurrence of the same name means the same person. We recall that there was a time when Israel and Judah both had a king called Jehoram (2 Kings 1:17).

1Ch 6:24 Tahath his son, Uriel his son, Uzziah his son and Shaul his son-
The lists here must be connected with those of :33-37, but clearly some people had more than one name, or variations in the spelling. This it would have read: Tahath, Uriel, Zephaniah, Uzziah (also known as Azariah), Shaul (a.k.a Joel), Elkanah, Amasai, Ahimoth (a.k.a. Mahath), Elkanah Zophai (a.k.a. Zuph), Nahath (a.k.a. Toah, Tohu, 1 Sam. 1:1), Eliab (a.k.a. Eliel, Elihu, 1 Sam. 1:1), Jeroham, Elkanah, Samuel (a.k.a.  Shemuel), Joel (1 Sam. 8:2).

1Ch 6:25 The sons of Elkanah: Amasai and Ahimoth-
Ahimoth is the Mahath of :35; see on :24.

1Ch 6:26 As for Elkanah, the sons of Elkanah: Zophai his son, and Nahath his son-
The children of Elkanah and Hannah don't have very spiritual names, apart from Samuel. I suggested on 1 Sam. 2 that after the birth of Samuel, Hannah became very bitter and arrogant, and this was perhaps reflected in the naming of her sons. Spiritually she may have been better off remaining barren, as Hezekiah would have been better off dying when God intended him to, rather than living another 15 years in which he apparently fell away from God.

1Ch 6:27 Eliab his son, Jeroham his son, Elkanah his son-
We wonder whether Elkanah, "obtained of God", may have been the name by which he was subsequently known after Hannah 'obtained' Samuel by her prayers. See on :19.

1Ch 6:28 The sons of Samuel: the firstborn Joel and the second Abijah-
This gives the name of the firstborn as Vashni, meaning "weak", rather than Joel as in 1 Sam. 8:2, meaning "Jehovah is God". But this could be a scribal error. If we stick with "Vashni", we have an example of how character and personal history became reflected in the names by which men were remembered by, whereas his birth name was Joel, reflecting parental hope rather than actual reality.

1Ch 6:29 The sons of Merari: Mahli, Libni his son, Shimei his son, Uzzah his son-
"Mahli" means "sickly", but we see how from the weak and sickly there came a line of priests who all had spiritual names. Again we see how God works through the weak and not the strong.

1Ch 6:30 Shimea his son, Haggiah his son, Asaiah his son-
"Haggiah", feast of Yahweh, may have been born on a feast day. This would be an example of where some names are actual birth names, whereas others were names acquired later in response to life experience and character development.

1Ch 6:31 These are they whom David set over the service of song in the house of Yahweh, after that the ark had rest-
This doesn't conclude the previous section, but begins a new section; these persons are now going to be listed.

1Ch 6:32 They ministered with song before the tabernacle of the Tent of Meeting, until Solomon had built the house of Yahweh in Jerusalem; and they served in their office according to their order-
This could suggest that Solomon's temple meant a change in personnel and organization of the worship. For these served "until Solomon had built the house...".

1Ch 6:33 These are those who waited, and their sons. Of the sons of the Kohathites: Heman the singer, the son of Joel, son of Samuel-
It should be noted that Samuel's son was reckoned as a Kohathite, although Samuel's parents were from Ephraim (1 Sam. 1:1). Perhaps this means that Samuel married a Kohathite. Or that there had been earlier inter tribal intermarriage, meaning that Samuel was both from Ephraim and Levi. 

1Ch 6:34 son of Elkanah, son of Jeroham, son of Eliel, son of Toah-
Elkanah is introduced in 1 Sam. 1:1 as a man of Ephraim. Yet here he is presented as a Levite. Clearly there was intermarriage between the tribes, although this was not God's ideal intention.

1Ch 6:35 son of Zuph, son of Elkanah, son of Mahath, son of Amasai-
The lists here must be connected with those of :24-27, but clearly some people had more than one name, or variations in the spelling. And the order appears to be reversed. This it would have read: Tahath, Uriel, Zephaniah, Uzziah (also known as Azariah), Shaul (a.k.a Joel), Elkanah, Amasai, Ahimoth (a.k.a. Mahath), Elkanah Zophai (a.k.a. Zuph), Nahath (a.k.a. Toah, Tohu, 1 Sam. 1:1), Eliab (a.k.a. Eliel, Elihu, 1 Sam. 1:1), Jeroham, Elkanah, Samuel (a.k.a.  Shemuel), Joel (1 Sam. 8:2).


1Ch 6:36 son of Elkanah, son of Joel, son of Azariah, son of Zephaniah-
If this is the Joel of :28, son of Samuel [although the order of the genealogy is the other way around at this point], then we note that there the name  is given as Vashni, meaning "weak", rather than Joel as here and in 1 Sam. 8:2, meaning "Jehovah is God". If we stick with "Vashni", we have an example of how character and personal history became reflected in the names by which men were remembered by, whereas his birth name was Joel, reflecting parental hope rather than actual reality.

1Ch 6:37 son of Tahath, son of Assir, son of Ebiasaph, son of Korah-
See on :35.

1Ch 6:38 son of Izhar, son of Kohath, son of Levi, the son of Israel-
"Izhar" means literally 'the anointing oil'. An absolutely appropriate name for a Levite.

1Ch 6:39 His brother Asaph, who stood on his right hand, even Asaph the son of Berechiah, son of Shimea-
Asaph was his brother in the sense only of a relative. Asaph himself composed songs, under the influence of Divine inspiration as a prophet (2 Chron. 29:30).

1Ch 6:40 son of Michael, son of Baaseiah, son of Malchijah-
Malchijah, "Yah is king", would be an abiding recognition that the system of human kingship was far less than idea, and for the faithful, Yahweh remained the king of Israel.

1Ch 6:41 son of Ethni, son of Zerah, son of Adaiah-
"Adaiah", adorned by Yah, would be an appropriate name for any Levite who wore the robes.

1Ch 6:42 son of Ethan, son of Zimmah, son of Shimei-
"Zimmah", wicked / wicked planner, would be a most unlikely birth name for a Levite. This is an example, as discussed on :19, of where subsequent character and life experience gave rise to the name by which a person was known. Indeed this is the whole Hebrew idea of 'naming', and we see it in the idea of the Yahweh Name, which is all about His history, personality and actions according to that character.  

1Ch 6:43 son of Jahath, son of Gershom, the son of Levi-
This list of seven sons of Gershom in :20,21 appears to be part of this longer list of 13 sons of Gershom in :39-43. There are so many similarities, and the differences may be accounted for on the basis of people having more than one name, as explained on :19.

1Ch 6:44 On the left hand were their brothers the sons of Merari: Ethan the son of Kishi, son of Abdi, son of Malluch-
Ethan is called Jeduthun in 2 Chron. 35:15. We wonder if the division of singers into groups on the right and left was to reflect the structure of the court of Heaven, where the Angels were thus arranged in 1 Kings 22:19. For the sanctuary on earth was to be a pattern of the things in heaven (Heb. 8:5).

1Ch 6:45 son of Hashabiah, son of Amaziah, son of Hilkiah-
Hilkiah was an appropriate name for a Levite, 'Yah is my portion', or 'Portion of Yah'. For they had no portion or inheritance, just as Israel were Yahweh's "portion" (Dt. 32:9). We are to catch that spirit, as a kingdom of priests (1 Pet. 2:5) whose portion or inheritance is the honour of doing God's work for His people, rather than building up any material inheritance in this world.  

1Ch 6:46 son of Amzi, son of Bani, son of Shemer-
Here we have three generations without the name of God or anything spiritual in their names, whereas in :45 we had three generations who all had the name of Yahweh in their names. But having a Godly name was no guarantee that these people were spiritual (cp. Rev. 3:1).

1Ch 6:47 son of Mahli, son of Mushi, son of Merari, the son of Levi-
"Mahli" and "Mushi" mean 'sickly' and 'sensitive' respectively.  This confirms the suggestion I have often made, that names were given in response to later character and life experience. Sometimes in these genealogies we read the birth names, at others, the names they were given later in life. And therefore the same person can have more than one name. 

1Ch 6:48 Their brothers the Levites were appointed for all the service of the tabernacle of God’s house-
Heb. "all the kinds of service...". We can see the various kinds of service in passages like 1 Chron. 15:18-24; 16:37-42; 23:2-32; 25:1-8; 26:1-26.

1Ch 6:49 But Aaron and his sons offered 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-
This language of Aaron making atonement for all Israel raises the question as to whether sin is forgiven purely on the basis of individual repentance and approach to God for forgiveness; or whether there is some dimension whereby the prayers and efforts of another can bring that forgiveness. We seem to have examples of that in Mk. 2:5; James 5:15. But there are invisible limits to it; for no sinner who doesn't want forgiveness nor salvation will have it forced upon them. But for those who do, then there appears to be a component in their salvation, indeed that of all of us, which can depend upon others.

1Ch 6:50 These are the sons of Aaron: Eleazar-
Eleazar's mother was Elisheba daughter of Amminadab, a  descendant of Judah through Pharez. Here the priestly and kingly lines met.

Phinehas his son, Abishua his son-
The genealogy of the sons of Korah, the gatekeepers of the temple, is recorded in 1 Chron. 9:17-19. It can be shown from the genealogies that they were brought up by their second cousin, Phinehas. They obeyed the command to leave the tents of their father Korah when he was consumed in the earthquake. Num. 16:27 mentions Dathan and Abiram's children standing outside their tents at this time, but there is the pointed omission of Korah's children; they had left the tents. We can therefore build up a picture of Phinehas as a zealot for the purity of God's Truth (Num. 25), yet mixed with compassion, as shown by the way he took those children of Korah under his wing, and brought them up soundly in the Truth, with the result that wrote at least 11 of the Psalms and protected the purity of temple worship.

1Ch 6:51 Bukki his son, Uzzi his son, Zerahiah his son-
The list here of :49-53 seems to repeat that in :3-8; perhaps because that earlier list was produced at the time of the exile (:15), whereas this one concluding with Ahimaaz (:53) was written at the time of David or Solomon, for Ahimaaz was contemporary with the final part of David's life (2 Sam. 15:27).

1Ch 6:52 Meraioth his son, Amariah his son, Ahitub his son-
"Meraioth", 'rebellious', as surely not the name given to the child at birth. It confirms the suggestion I have often made, that names were given in response to later character and life experience. Sometimes in these genealogies we read the birth names, at others, the names they were given later in life. And therefore the same person can have more than one name.

1Ch 6:53 Zadok his son, Ahimaaz his son-
I suggested on :52 that "Meraioth" was indeed "rebellious" as his name means. But if he had been slain as required by the law as the rebellious child (s.w. Dt. 21:18), then the line would not have continued as it did through Zadok. We see how God works through grace and failure.

1Ch 6:54 Now these are their dwelling places according to their encampments in their borders: to the sons of Aaron, of the families of the Kohathites (for theirs was the first lot)-
With various differences of spelling, this is the same list as in Josh. 21.

1Ch 6:55 to them they gave Hebron in the land of Judah, and its suburbs around it-
In the Hebrew text of 1 Chron. 6:55-60 we have eleven names, but thirteen towns are stated in :60. Juttah and Gibeon were promised (Josh. 21:16,17), but were not possessed. But as also experienced in :81, and as often happens with God's people, they do not take all the blessing that God promised and intended for them.

1Ch 6:56 but the fields of the city, and its villages, they gave to Caleb the son of Jephunneh-
As each Israelite was promised some personal inheritance in the land, rather than some blanket reward which the while nation received, so we too have a personal reward prepared. But the precise nature of that reward is as it were negotiable by us now, according to our spiritual ambition. Just as Caleb chose Hebron and secured it for himself. See on 1 Chron. 7:29.

1Ch 6:57 To the sons of Aaron they gave the cities of refuge: Hebron; Libnah also with its suburbs, Jattir, Eshtemoa with its suburbs-
The cities of refuge represented salvation in the Lord Jesus (Heb. 6:18). But most of them were situation in remote or mountainous areas, Hebron being an exception. The idea was that those wishing for salvation from sin they had unintentionally committed must make quite some conscious effort and choice to get there, as is true today. And more such cities were promised, but Israel didn't take up that offer. This would have made salvation more easily accessible, as it were, had they done so. 

1Ch 6:58 Hilen with its suburbs; Debir with its suburbs-
Hilen is Holon in Josh. 21.

1Ch 6:59 Ashan with its suburbs and Beth Shemesh with its suburbs-
Ashan is Ain in Josh. 21.

1Ch 6:60 and out of the tribe of Benjamin, Geba with its suburbs; Allemeth with its suburbs and Anathoth with its suburbs. All their cities throughout their families were thirteen cities-
Allemeth is Almon in Josh. 21. See on :55.

1Ch 6:61 To the rest of the sons of Kohath were given by lot, out of the family of the tribe, out of the half-tribe, the half of Manasseh, ten cities-
The parable of the pounds describes the reward of the faithful in terms of being given ten or five cities (Lk. 19:17). This idea of dividing up groups of cities was surely meant to send the mind back to the way Israel in their wilderness years were each promised their own individual cities and villages, which they later inherited. The idea of inheriting "ten cities" occurs in Josh. 15:57; 21:5,26; 1 Chron. 6:61 (all of which are in the context of the priests receiving their cities), and " five cities" in 1 Chron. 4:32. As each Israelite was promised some personal inheritance in the land, rather than some blanket reward which the while nation received, so we too have a personal reward prepared. The language of inheritance (e.g. 1 Pet. 1:4) and preparation of reward (Mt. 25:34; Jn. 14:1) in the NT is alluding to this OT background of the land being prepared by the Angels for Israel to inherit (Ex. 15:17 Heb.; 23:20; Ps. 68:9,10 Heb.) . We must be careful not to think that our promised inheritance is only eternal life; it is something being personally prepared for each of us. The language of preparation seems inappropriate if our reward is only eternal life.

1Ch 6:62 To the sons of Gershom, according to their families, out of the tribe of Issachar, out of the tribe of Asher, out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan, thirteen cities-
This refers to the half tribe of Manasseh on the east of Jordan.

1Ch 6:63 To the sons of Merari were given by lot, according to their families, out of the tribe of Reuben, out of the tribe of Gad and out of the tribe of Zebulun, twelve cities-
Four cities from each of the tribes of Reuben, Gad, Zebulun (Josh. 21:7,34-40).

1Ch 6:64 The children of Israel gave to the Levites the cities with their suburbs-
The total of 48 cities (Num. 35:7; Josh. 21:41) is reflected in the summaries here (13 in :60, 10 in :61, 13 in :62 an 12 in :63). But whether those cities were given wholeheartedly and completely is open to question. 

1Ch 6:65 They gave by lot out of the tribe of the children of Judah, out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin, these cities which are mentioned by name-
The "lot" was presumably in that the tribes selected some kind of representation of their various cities, and lots were taken as to which cities should be given to the Levites. But this was not exactly how things had been envisaged when the Levitical cities were first defined. 

1Ch 6:66 Some of the families of the sons of Kohath had cities of their borders out of the tribe of Ephraim-
The idea could be that Ephraim had cities on the very border of the territory of Ephraim, perhaps land which Ephraim had not settled and therefore the gift of those cities to the Levites was less costly or significant for them. Which raises the question as to how fairly the "lots" of :65 were arranged.

1Ch 6:67 They gave to them the cities of refuge: Shechem in the hill country of Ephraim with its suburbs; Gezer also with its suburbs-
I noted on :57 that the cities of refuge represented salvation in the Lord Jesus (Heb. 6:18). But most of them were situation in remote or mountainous areas, Hebron being an exception. The idea was that those wishing for salvation from sin they had unintentionally committed must make quite some conscious effort and choice to get there, as is true today. 

1Ch 6:68 Jokmeam with its suburbs; Beth Horon with its suburbs-
Beth Horon was in the mountains (Josh. 18:14), called Beth Horon "the upper" (Josh. 16:5). See on :67.

1Ch 6:69 Aijalon with its suburbs and Gath Rimmon with its suburbs-
These cities were in Dan (Josh. 21:23,24), but were given by Ephraim to the Levites (1 Chron. 6:66,69). This continues the theme that the tribes of Israel may have somehow manipulated the lots so that they gave less valuable cities to the Levites, or even cities which weren't theirs, thereby breaking the foundation principle of 2 Sam. 24:24.

1Ch 6:70 and out of the half-tribe of Manasseh, Aner with its suburbs and Bileam with its suburbs, for the rest of the family of the sons of Kohath-
"Bileam" means 'not of the people', called Ibleam, Jud. 1:27; 2 Kings 9:27, and in Josh. 21:25, Gath-rimmon. Perhaps it is called "Bileam" in 1 Chron. 6:70 because it continues the theme that the tribes of Israel may have somehow manipulated the lots so that they gave less valuable cities to the Levites, or even cities which weren't theirs, thereby breaking the foundation principle of 2 Sam. 24:24. Or perhaps only relatively unwanted cities were added to the list of cities to be divided amongst the three sons of Levi by lot

1Ch 6:71 To the sons of Gershom were given, out of the family of the half-tribe of Manasseh: Golan in Bashan with its suburbs, and Ashtaroth with its suburbs-
Golan was one of the cities of refuge on the east of Jordan. Those cities of refuge could have been increased in number (Dt. 19:9), thereby making salvation that much 'easier' or accessible; but there is no evidence Israel availed themselves of this. Ashtaroth is Beeshterah in Josh. 21:27.

 
1Ch 6:72 and out of the tribe of Issachar: Kedesh with its suburbs; Daberath with its suburbs-
This Kedesh is that of Josh. 13:22 called Kishon in Josh. 21:28.

1Ch 6:73 Ramoth with its suburbs; Anem with its suburbs-
Ramoth in 1 Chron. 6:73 is called Jarmuth in Josh. 21:28,29, and perhaps Remeth in Josh. 19:21. Anem of 1 Chron. 6:73 is  En-gannim in Josh. 19:21; 21:29. 

1Ch 6:74 and out of the tribe of Asher: Mashal with its suburbs; Abdon with its suburbs-
Mashal, Hukok, Hammon and Kiriathaim, are the Mishal, Helkath, Hammoth-dor and Kartan of Josh. 19:35; 21:30-32.

1Ch 6:75 Hukok with its suburbs and Rehob with its suburbs-
See on :74.

1Ch 6:76 and out of the tribe of Naphtali: Kedesh in Galilee with its suburbs; Hammon with its suburbs and Kiriathaim with its suburbs-
See on :74.

1Ch 6:77 To the rest of the Levites, the sons of Merari, were given, out of the tribe of Zebulun: Rimmono with its suburbs; Tabor with its suburbs-
Rimmono and Tabor in 1 Chron. 6:77 are in Josh. 21:35 as Dimnah and Nahalai.

1Ch 6:78 and beyond the Jordan at Jericho, on the east side of the Jordan, were given them, out of the tribe of Reuben: Bezer in the wilderness with its suburbs; Jahzah with its suburbs-
Again, Bezer "in the wilderness" suggests it was an isolated outpost which was not of great value. It continues the theme that the tribes of Israel may have somehow manipulated the lots, or the choice of which cities were to be distributed by lot, so that they gave less valuable cities to the Levites. See on :70.

1Ch 6:79 Kedemoth with its suburbs and Mephaath with its suburbs-
Kedemoth was "in the wilderness" (Dt. 2:26). Nearly all these cities gifted to the Levites weren't in good locations. See on :70.

1Ch 6:80 and out of the tribe of Gad: Ramoth in Gilead with its suburbs; Mahanaim with its suburbs-
To give Ramoth Gilead to the Levites was hardly much of a gift, because this town is recorded as so often falling into the hands of Israel's enemies. See on :70.

1Ch 6:81 Heshbon with its suburbs and Jazer with its suburbs-
This list was perhaps how things worked out in practice, because Jokneam and Kartah were also promised (Josh. 21:34). But as often happens with God's people, they do not take all the blessing that God promised and intended for them.