1 Chronicles 4:24–31

Verses 24–25 — The Sons of Simeon and the Descent to Shaul The opening enumeration of Simeon's five sons — Nemuel, Jamin, Jarib, Zerah, and Shaul — mirrors, with minor textual variations, the lists in Genesis 46:10 and Numbers 26:12–14. The slight differences (e.g., "Jarib" for "Jachin") likely reflect scribal transmission and the use of alternative personal names or clan designations that developed over centuries. The Chronicler does not harmonize these differences; he preserves the living tradition of Simeon's tribal memory as it existed in the post-exilic community for whom this text was composed. "Shaul his son" then anchors a distinct linear genealogy that runs through Shallum, Mibsam, and Mishma (v. 25) — names also found, intriguingly, among the sons of Ishmael (Gen 25:13–14), raising the possibility of intermarriage or shared clan nomenclature on the margins of Israelite society.

1 Chronicles 4:26 — The Line of Mishma The descent from Mishma through Hammuel, Zaccur, and Shimei continues the narrowing genealogical focus common in Chronicles. The Chronicler often zooms in on a specific lineage within a tribe to honor a family's contribution to the broader Israelite story, even when that family is otherwise unknown. "Zaccur" (meaning "remembered") carries quiet irony: this family of the numerically reduced tribe of Simeon is, precisely by being inscribed here, "remembered" before God and the covenant community.

1 Chronicles 4:27 — Shimei's Household and the Contrast with Judah The note that Shimei had sixteen sons and six daughters — a notably large household — stands in ironic tension with the immediately following observation: his brothers' families did not multiply proportionally. The tribal aggregate remained small. The explicit comparison to Judah is theologically loaded: it anticipates the dominance of Judah in the Davidic-messianic horizon that governs all of Chronicles. The Chronicler is not merely recording demographics; he is mapping providential history. Judah's disproportionate growth (cf. Num 1:26–27; 2:4, where Judah numbers 74,600 at Sinai and 76,500 in the second census) fulfills the blessing of Jacob (Gen 49:8–12) and points forward to the royal lineage that will issue in David, and ultimately, in Christian reading, in Christ himself.

Verses 28–31 — The Fourteen Cities "Until the Reign of David" The city list spans the Negev, the arid southlands of Canaan: Beersheba (the archetypal well-site of the patriarchs), Moladah, Hazar-shual, Bilhah, Ezem, Tolad, Bethuel, Hormah, Ziklag, Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim — fourteen cities. A closely parallel list appears in Joshua 19:2–8, where these same towns are assigned to Simeon "within the inheritance of the tribe of Judah." The overlap confirms what geography and history imply: Simeon possessed no independent territorial bloc; its towns were embedded within Judah's allotment. The closing phrase "until the reign of David" is the Chronicler's characteristic temporal marker, signaling a watershed. After David, many of these towns likely shifted administrative status or passed fully into Judah's administration. Notably, Ziklag appears in 1 Samuel 27:6 as the city given to David by the Philistine king Achish — a detail the Chronicler's audience would have recognized, investing the city list with a subtle Davidic resonance even before David's name is formally introduced into the narrative. "Beth-marcaboth" (House of Chariots) and "Hazar-susim" (Village of Horses) may reflect military staging posts in the Negev, hinting at the strategic importance of Simeonite territory even as the tribe itself declined in prominence.

Catholic tradition, following the hermeneutical principle articulated in the Dei Verbum (§12) that Scripture must be read "in the sacred Spirit in whom it was written" and with attention to the unity of the whole canon, finds layered meaning even in a passage as apparently administrative as this genealogy.

The diminishment of Simeon is rooted in Jacob's deathbed oracle (Gen 49:5–7): "Simeon and Levi are brothers — instruments of cruelty are in their habitations... I will divide them in Jacob and scatter them in Israel." This curse, issued in response to the violent destruction of Shechem (Gen 34), is not revoked but transfigured. Levi's scattering became sacred service (the Levites received no tribal territory but cities throughout Israel); Simeon's scattering meant absorption. St. Augustine, in City of God (XVI.42), observes that the fulfillment of patriarchal blessings and curses in Israel's subsequent history demonstrates that God's word operates at the level of entire peoples and epochs, not merely individuals.

The Catechism teaches that "the divine plan of Revelation is realized simultaneously by deeds and words" (CCC §53). The simple fact that the Chronicler includes Simeon at all — despite the tribe's demographic weakness and territorial dispossession — embodies the Catholic conviction that no member of God's covenant people is erased from the divine memory. This anticipates Christ's teaching that God knows and accounts for every hair of the head (Luke 12:7) and the Church's understanding that Baptism grafts each person, however obscure, indelibly into the Body of Christ (CCC §1272).

The city list also carries typological resonance: Origen (Homilies on Numbers, Hom. 27) notes that the apportionment of the land to the tribes figures the distribution of heavenly dwelling places to the redeemed — "In my Father's house there are many dwelling places" (John 14:2).

A contemporary Catholic reading this passage may feel the dissonance of encountering a long list of unfamiliar names and forgotten towns in what is supposed to be sacred Scripture. That dissonance is itself instructive. We live in a culture that ruthlessly evaluates worth by visibility, influence, and measurable growth. Simeon is the tribe that didn't multiply, didn't produce kings, didn't generate famous prophets. And yet the Chronicler writes them down. God keeps the register.

This speaks directly to Catholics who feel obscure in the Church — the faithful who pray quietly in the back pew, who raise children without recognition, who serve in parishes no one writes about, whose names will not appear in any ecclesiastical history. The Church's great tradition of the Communion of Saints insists that no act of fidelity, however hidden, is lost before God. As St. Thérèse of Lisieux — herself drawn to the "little way" — understood, significance before God is not measured by the world's metrics.

Practically: consider keeping your own "genealogy" — a spiritual journal or family record of faith — not for fame, but as an act of testimony that your household, like Shimei's, has been present in the covenant.