1 Chronicles 4:31

1Ch 4:31 And at Bethmarcaboth, and Hazarsusim, and at Bethbirei, and at Shaaraim. These [were] their cities unto the reign of David.

Ver. 31. Unto the reign of David.] Who restored Ziklag and some others of them to the tribe of Judah, saith Lyra.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch 4:31. These were their cities — Several of these cities, though given to Simeon by Joshua, yet, through the sloth or cowardice of that tribe, were not taken from the Philistines until David’s time, who took some of them, and, the Simeonites having justly forfeited their right to them by their neglect, gave them to his own tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines’ hands in David’s time, and by them given to him, and by him annexed to the tribe of Judah, 1Sa 27:6.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Then David restored them to the tribe of Judah.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

These were their cities unto the reign of David--In consequence of the sloth or cowardice of the Simeonites, some of the cities within their allotted territory were only nominally theirs. They were never taken from the Philistines until David's time, when, the Simeonites having forfeited all claim to them, he assigned them to his own tribe of Judah (Sa1 27:6).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. These were their cities unto the reign of David.] It appears that David took some of the cities of the Simeonites, and added them to Judah; Ziklag for instance, 1Sa 27:6.

As the tribe of Simeon had withdrawn their allegiance from the house of David, the kings of Judah extended their domination as far as possible into the territories of that tribe, so that they were obliged to seek pasture for their flocks at Gedor, and in the mountains of Seir, as we find 1Ch 4:39-42.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(31) Beth-marcaboth = “house of chariots.”

Hazar - susim = “village of horses;” for which Hazarsusah is an equivalent (susah being used as a collective word).

Beth-birei.—Probably a corrupt writing of Beth-lebaoth, “house of lionesses” (Jos_19:6), for which Jos_15:32 has the contraction Lebaoth. There were lions in the wilds of Judah (1Sa_17:34). (Comp. Jdg_14:5; 1Ki_13:24.)

Shaaraim (two gates) is Sharuhen (Jos_19:6), and Shilhim (Jos_15:32). Sharuhen is known from Egyptian inscriptions (Sharuhuna).

These were their cities unto the reign of David, and their villages.—Jos_19:6 shows that this is the right punctuation: “And Beth-lebaoth and Sharuhen: thirteen towns, and their villages.”

Unto the reign of David.—Does this mean that in the age of David the thirteen cities passed from the possession of the Simeonites? Ziklag, at all events, was at that time a Philistine borough (1Sa_27:6).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. Beth-marcaboth … Hazar-susim] These names mean respectively, House of chariots, and Court of horses. They may have been royal chariot-cities, 1Ki_9:19.

Shaaraim] 1Sa_17:52.

These were their cities unto the reign of David] This may he a reference to David’s census, which doubtless shewed generally the possessions of tribes or families as well as their numbers. It does not necessarily mean that these cities ceased to belong to Simeon after David’s day.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Unto the reign of David - It is not quite clear why this clause is added. Perhaps the writer is quoting from a document belonging to David’s reign. Or, he may mean that some of the cities, as Ziklag 1Sa 27:6, were lost to Simeon about David’s time.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

David, who had Siceleg given to him, 1 Kings xxvii. 6. (Haydock) --- After the schism, Juda straitened the tribe of Simeon; so that it was forced to seek for other habitations in Gador, under Ezechias, ver. 39., &c. (Calmet) --- It could no longer reside among those of the tribe of Juda, (Du Hamel) and acknowledge another king. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Either,

1. Of David’s posterity, i.e. as long as the kingdom of Judah lasted, or until the captivity of Babylon. But this seems not to be true, for Simeon was gone into captivity with the rest of the ten tribes long before that time. Or rather,

2. Of David himself. And this may seem to be added, because some of these cities, though given to Simeon by Joshua, yet through the sloth or cowardice of that tribe were not taken from the Philistines until David’s time, who took some of them, and, the Simeonites having justly forfeited their right to them by their neglect, gave them to his own tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines’ hands in David’s time, and by them given to him, and by him annexed to the tribe of Judah, 1Sa 27:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 31-43.

The Simeonites.

This tribe is classed with that of Judah, as their possessions were partly taken out of their extensive territory. (see Jos_19:1) As Simeon hadonly a limited portion of the land of Judah, they were forced to seek accommodation elsewhere. In consequence of their sloth or cowardice, some of the cities within their allotted territory were only nominally theirs, and were never taken from the Philistines till David"s time, when, the Simeonites having forfeited all claim to them, he transferred them to the tribe of Judah. (see 1Sa_27:6) Let us learn two lessons from this tribe first, with reference to this transfer, and second, with reference to the sad results that followed the supineness or cowardice which characterized it.

1. We learn from Gen_49:5-7 that cruelty characterized this son of Jacob, and that righteous retribution followed. Also we see how one sin begets another. Cruelty has in its train cowardice. True bravery and magnanimity is the result of a nature ennobled by Divine grace. Wherever we find cruelty, there we may be certain to find cowardice and supineness. One strengthened grace strengthens every other in the man. One indulged sin weakens every grace, and begets sins which bear that sin"s "image and superscription" at every turn and throughout many generations. Simeon"s

2. descendants, though not personally guilty of their father"s sin, have the brand upon them. Their sins are but the outward ripple on the stream where their father cast in the first stone of crime. Thus Simeon"s sin lived in his generations. Thus men live long after they are dead. All true living influence begins to be potent after we have disappeared from the scene. How solemn, then, how awfully responsible, is each one"s life!

3. Now look at the sad results of their supineness. Inasmuch as they did not fight the Philistines and gain possession of their cities, David took them from them and allotted them to Judah. What a remarkable confirmation of our Lord"s words, "To him that hath Judah shall more be given; and from him that hath not Simeon even that he hath shall be taken away"! See another consequence of this supineness. They sought larger territory, and found it in the pastures of Gederah. For a time all seemed bright and prosperous. But soon they were attacked by foes, and had to fly to Mount Seir. This would have been unnecessary had they been valiant, fought the Philistines, and become possessed in reality of what they had only nominal possession before. Reader, learn the solemn warning. "Fight the good fight of faith, lay hold on eternal life;" Make your calling and election sure. " Make that nominal possession of Christ that profession of religion you wear a reality, a true and living possession. Thus will you, too, save yourself from similar results, and will reap your reward. W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Their cities - Several of these cities though given to Simeon by Joshua, yet through the sloth or cowardice of that tribe, were not taken from the Philistines, until David's time, who took some of them; and, the Simeonites having justly forfeited their right to them by their neglect, gave them to his own tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines hands in David's time, and by them given to him, and by him annexed to the tribe of Judah, 1 Sam. xxvii, 6.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

these were their cities until David reigned The meaning is that when [the population of] the children of Judah grew, they complained about the children of Simeon in the days of Saul and wanted to drive them out of their land, but they could not drive them out, especially since all his [Saul’s] days were occupied with trouble and wars; but when David reigned, his tribe came to request from the children of Simeon the land that they had lent them, and David went and drove them out, for Saul had not been concerned with this matter because of [his] hatred for David, who was from Judah. This is the meaning of what is written: “... these were their cities until David reigned,” but when he reigned, he drove them out. [I heard this] from Rabbi Eliezer the son of Meshullam of blessed memory, and so did Rabbi Solomon the son of Levi, the brother of Rabbi Moshe Hadarshan explain it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.