Contact
support@sacredtextsguide.com© 2026 Sacred Texts
All Scripture quotations from the World English Bible (public domain).
Catholic Commentary
Detailed Cities of the Gershomites in Manasseh, Issachar, Asher, and Naphtali
71To the sons of Gershom were given, out of the family of the half-tribe of Manasseh, Golan in Bashan with its pasture lands, and Ashtaroth with its pasture lands;72and out of the tribe of Issachar, Kedesh with its pasture lands, Daberath with its pasture lands,73Ramoth with its pasture lands, and Anem with its pasture lands;74and out of the tribe of Asher, Mashal with its pasture lands, Abdon with its pasture lands,75Hukok with its pasture lands, and Rehob with its pasture lands;76and out of the tribe of Naphtali, Kedesh in Galilee with its pasture lands, Hammon with its pasture lands, and Kiriathaim with its pasture lands.
1 Chronicles 6:71–76 records the allocation of specific Levitical cities with surrounding pasture lands to the sons of Gershom from the tribes of Manasseh, Issachar, Asher, and Naphtali. These cities and their protected commons ensured the Levitical priesthood received guaranteed economic sustenance throughout Israel's tribal territories.
God didn't confine his priests to one sanctuary—he scattered them through every tribe so that sanctity penetrated Israel's entire geography.
Typological and Spiritual Senses: The Gershomite cities foreshadow the universal spread of ordained ministry in the New Covenant Church. Just as no Israelite tribe was meant to live beyond the reach of Levitical instruction and sacrifice, the Church distributes her priests across every human geography so that no person lives without access to Word and Sacrament. The migrash — the pasture land sustaining the Levites — finds its New Testament echo in the principle that "those who proclaim the gospel should get their living by the gospel" (1 Corinthians 9:14).
The Catholic tradition reads the Levitical city system as a providential type of the Church's hierarchical and territorial structure. St. Augustine, in The City of God (XVII.4), reflects on how Israel's priestly geography images the Church spread among the nations, a visible sign that the holy is never confined to one sacred precinct but must penetrate every corner of human society. The Catechism of the Catholic Church teaches that the ordained priesthood exists "for the service of the faithful" and is ordered toward the building up of the whole Body (CCC 1547, 1592) — an ecclesial principle already embryonically present in the strategic dispersal of the Gershomites.
Pope John Paul II, in Pastores Dabo Vobis (1992), emphasizes that the priest is not a spiritual functionary enclosed in a sanctuary but a shepherd sent into the midst of the People of God. The ancient migrash — the protected pasture lands ensuring Levitical livelihood — resonates with the Church's ongoing care for the material sustenance of her clergy so they may give themselves wholly to ministry (see 1 Timothy 5:17–18).
The doubling of Levitical and refuge-city status at Golan and Kedesh in Galilee also carries sacramental weight. The city of refuge, where the innocent flee from the avenger of blood, is read by Origen (Homilies on Numbers, Hom. XXIV) as a type of Christ himself, into whom sinners flee for protection. The priest's presence in such a city thus images the confessor and the altar — the places where Catholics, pursued by the consequences of sin and death, find refuge in sacramental grace.
Contemporary Catholics may wonder why God bothered to preserve such minute territorial records across millennia of Scripture. But this passage challenges a spirituality that confines the sacred to Sunday mornings. The Gershomite cities teach that the priestly, worshipping, instructing presence of God's ministers belongs embedded in every zip code, every neighborhood, every frontier of human life — including, as in Asher, the places most exposed to secular and pagan cultural pressure.
For the lay Catholic, this passage is an invitation to examine whether you have allowed the sacred to be genuinely woven into the fabric of your daily geography — your workplace, neighborhood, and family. For those discerning a vocation to priesthood or consecrated life, these verses offer a quietly powerful image: the Levite does not withdraw from Israel's complexity but is strategically placed within it. Practically, consider supporting your parish's material needs so that your priests, like the Gershomites with their migrash, have the freedom to minister rather than scramble for survival. And the next time you drive past your church, remember: it is not an accident of real estate. It is a Levitical city.
Commentary
Verse 71 — Golan and Ashtaroth (Manasseh): The half-tribe of Manasseh, settled east of the Jordan in the fertile highland region of Bashan, yields two cities to the Gershomites. Golan is significant beyond its immediate context: it later gives its name to the broader Golan Heights and was designated one of Israel's six cities of refuge (Deuteronomy 4:43; Joshua 20:8), meaning that here a Levitical city overlapped with a sanctuary city — a doubly sacred space. Ashtaroth carries an ironic resonance; the name echoes the Canaanite goddess Astarte, whose cult Israel was to eradicate. That a Levitical city should bear this name may reflect the Chronicler's sober realism: the work of sanctification happens precisely where idolatry once flourished. The phrase "with its pasture lands" (Hebrew: migrash) recurs throughout this passage like a liturgical refrain — these surrounding grasslands were not merely agricultural provisions but legally protected commons ensuring the Levites could sustain their households without possessing tribal allotments.
Verse 72–73 — Kedesh, Daberath, Ramoth, Anem (Issachar): Moving west across the Jordan into the fertile Jezreel Valley, the Chronicler names four Gershomite cities from Issachar. Daberath sits at the foot of Mount Tabor, a location that will later figure in Deborah's victory (Judges 4–5) and, in Christian typology, anticipates the Transfiguration of the Lord. Ramoth and Anem are mentioned only here and in the parallel passage of Joshua 21, suggesting the Chronicler preserves genuinely ancient administrative memory. The clustering of Levitical cities near Mount Tabor is theologically evocative: priestly presence at the foot of the mountain of divine manifestation.
Verse 74–75 — Mashal, Abdon, Hukok, Rehob (Asher): The tribe of Asher occupied the northwestern coastal strip of Canaan, bordering Phoenicia. That Levites are planted here, at the very frontier of Israel's contact with pagan maritime culture, is deliberate. Mashal appears as "Mishal" in Joshua 19:26 and 21:30, a textual variant reflecting transmission across centuries. Abdon (called "Ebron" in Joshua 21:30) sits in the heartland of Asher. The pasture-land formula again underscores the economic dignity preserved for priestly families — they are not impoverished dependents but sustained ministers.
Verse 76 — Kedesh in Galilee, Hammon, Kiriathaim (Naphtali): The Chronicler closes with Naphtali's contribution, distinguishing this "Kedesh" from the one in Issachar (v. 72) by the qualifier "in Galilee" — a rare geographical notice that anchors the passage in real terrain. Kedesh in Galilee was itself a city of refuge (Joshua 20:7), again doubling sacred functions. The prophet Isaiah will later name this region as the land sitting in darkness that shall see a great light (Isaiah 9:1–2), a text Matthew applies directly to Jesus' Galilean ministry (Matthew 4:15–16). That a Levitical city — a center of prayer, teaching, and worship — stands at the epicenter of that prophetic darkness-to-light movement is deeply significant. Hammon and Kiriathaim complete the Naphtali allotment, and with them, the full sweep of the Gershomite cities is drawn: from Bashan in the east to the Galilean highlands in the north, the sons of Gershom span Israel's geography like a net of sanctity cast over the land.