1 Chronicles 6:73
Ramoth, and Anem, together with their pasturelands.
Ramoth in Gilead
The name "Ramoth" is derived from the Hebrew root "רָמָה" (ramah), meaning "heights" or "high places." This suggests a location of strategic importance, often used as a fortress or a place of refuge. In the context of ancient Israel, Ramoth in Gilead was a city of refuge, as outlined in the Mosaic Law (Deuteronomy 4:43). It served as a sanctuary for those who accidentally committed manslaughter, providing them protection from the avenger of blood until a fair trial could be conducted. The mention of Ramoth in Gilead in this verse underscores the importance of justice and mercy in the community of Israel, reflecting God's provision for both safety and fairness. Historically, Gilead was a region east of the Jordan River, known for its balm, a healing ointment, symbolizing God's healing and restorative power.

Mahanaim
The name "Mahanaim" comes from the Hebrew "מַחֲנַיִם" (machanayim), meaning "two camps" or "double camp." This name is significant in the biblical narrative, first appearing in Genesis 32:2, where Jacob encounters angels of God and names the place Mahanaim, recognizing it as a divine meeting point. The duality of the name suggests a place of convergence, both physically and spiritually. In the historical context of Israel, Mahanaim was a Levitical city and later became a royal city during the reign of King David, serving as a temporary capital during Absalom's rebellion (2 Samuel 17:24). This highlights Mahanaim as a place of refuge and divine encounter, symbolizing God's presence and protection amidst turmoil and transition. The mention of Mahanaim in this verse serves as a reminder of God's faithfulness and the assurance of His guidance and provision for His people.

Persons / Places / Events
1. Ramoth in Gilead
A city of refuge located in the territory of Gad, east of the Jordan River. It was designated as a Levitical city, meaning it was given to the Levites, the priestly tribe of Israel, for their dwelling and service.

2. Mahanaim
Another Levitical city located in the region of Gilead. Mahanaim holds historical significance as a place where Jacob encountered angels and later became a refuge for King David during Absalom's rebellion.

3. Pasturelands
These were lands surrounding the Levitical cities designated for the grazing of livestock. They were essential for the sustenance of the Levites, who did not have a territorial inheritance like the other tribes.
Teaching Points
God's Provision for His Servants
The allocation of cities and pasturelands to the Levites demonstrates God's care and provision for those dedicated to His service. This reminds us of God's faithfulness in providing for our needs when we commit our lives to Him.

The Importance of Spiritual Heritage
The cities of refuge, including Ramoth in Gilead, symbolize God's provision of safety and justice. This reflects the spiritual refuge we find in Christ, who offers us protection and redemption.

Community and Stewardship
The Levites were given specific lands to manage, emphasizing the importance of stewardship. As believers, we are called to responsibly manage the resources and gifts God has entrusted to us for the benefit of His kingdom.
Bible Study Questions
1. How does the allocation of cities to the Levites reflect God's care for those who serve Him, and how can we apply this principle in our own lives today?

2. In what ways do the cities of refuge, like Ramoth in Gilead, point to the spiritual refuge we have in Christ?

3. What lessons can we learn from the historical significance of Mahanaim regarding God's presence and protection in our lives?

4. How can we practice good stewardship of the resources and responsibilities God has given us, as seen in the management of the Levitical cities and pasturelands?

5. How do the connections between 1 Chronicles 6:73 and other scriptures deepen our understanding of God's provision and justice?
Connections to Other Scriptures
Joshua 21
This chapter provides a detailed account of the allocation of cities to the Levites, including Ramoth in Gilead and Mahanaim, emphasizing the fulfillment of God's promises to provide for the Levites.

Deuteronomy 4
This passage discusses the establishment of cities of refuge, including Ramoth in Gilead, highlighting God's provision for justice and mercy within the community.

Genesis 32
Mahanaim is mentioned as the place where Jacob saw the angels of God, symbolizing divine protection and presence.
Religious CultureW. Clarkson 1 Chronicles 6:32-81
On the Genealogical TablesR. Glover 1 Chronicles 1-6
GenealogiesJ.R. Thomson 1 Chronicles 1-9
People
Aaron, Abdi, Abdon, Abiah, Abihu, Abijah, Abishua, Adaiah, Ahimaaz, Ahimoth, Ahitub, Alemeth, Amariah, Amasai, Amaziah, Amminadab, Amram, Amzi, Anathoth, Aner, Asaiah, Asaph, Asher, Assir, Azariah, Baaseiah, Bani, Benjamin, Berachiah, Berechiah, Bezer, Bukki, Caleb, Dan, David, Debir, Ebiasaph, Eleazar, Eliab, Eliel, Elkanah, Eshtemoa, Ethan, Ethni, Gad, Gershom, Gershomites, Gershon, Gibeon, Haggiah, Hashabiah, Heman, Hilkiah, Iddo, Israelites, Issachar, Ithamar, Izhar, Jahath, Jeaterai, Jehozadak, Jephunneh, Jeroham, Joah, Joel, Johanan, Kishi, Kohath, Kohathites, Korah, Levi, Levites, Libni, Mahath, Mahli, Malchiah, Malchijah, Malluch, Manasseh, Meraioth, Merari, Merarites, Michael, Miriam, Mushi, Nadab, Nahath, Naphtali, Nebuchadnezzar, Phinehas, Rehob, Reuben, Samuel, Saul, Seraiah, Shallum, Shamer, Shaul, Shemer, Shemuel, Shimea, Shimei, Simeon, Solomon, Tahath, Toah, Uriel, Uzza, Uzzah, Uzzi, Uzziah, Uzziel, Vashni, Zadok, Zebulun, Zephaniah, Zerah, Zerahiah, Zimmah, Zophai, Zuph
Places
Abdon, Aijalon, Alemeth, Anathoth, Anem, Aner, Ashan, Ashtaroth, Assyria, Bashan, Beth-horon, Beth-shemesh, Bezer, Bileam, Daberath, Debir, Eshtemoa, Galilee, Gath-rimmon, Geba, Gezer, Gibeon, Gilead, Golan, Hammon, Hebron, Heshbon, Hilen, Hukok, Jahzah, Jattir, Jazer, Jericho, Jerusalem, Jokmeam, Jordan River, Kedemoth, Kedesh, Kiriathaim, Libnah, Mahanaim, Mashal, Mephaath, Most Holy Place, Ramoth, Rehob, Shechem, Tabor
Topics
Anem, Lands, Open, Outskirts, Pasture, Pasturelands, Ramoth, Suburbs
Dictionary of Bible Themes
1 Chronicles 6:54-80

     7266   tribes of Israel

Library
David's Choristers
'They stood in their office, according to their order.'--1 CHRON. vi. 32 (R.V. margin). This brief note is buried in the catalogue of the singers appointed by David for 'the service of song in the house of the Lord.' The waves of their choral praise have long ages since ceased to eddy round the 'tabernacle of the tent of meeting,' and all that is left of their melodious companies is a dry list of names, in spite of which the dead owners of them are nameless. But the chronicler's description of them
Alexander Maclaren—Expositions of Holy Scripture

Nob. Bahurim.
That Nob was placed in the land of Benjamin, not far from Jerusalem, whence Jerusalem also might be seen,--the words of the Chaldee paraphrast, upon Isaiah 10:32, do argue. For so he speaks; "Sennacherib came and stood in Nob, a city of the priests, before the walls of Jerusalem; and said to his army, 'Is not this the city of Jerusalem, against which I have raised my whole army, and have subdued all the provinces of it? Is it not small and weak in comparison of all the fortifications of the Gentiles,
John Lightfoot—From the Talmud and Hebraica

In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean!
Alfred Edersheim—Sketches of Jewish Social Life

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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