The sources that the writer used for the genealogy of Simeon, Jacob’s second son by Leah, are found in Genesis 46:10, Exodus 6:15, Numbers 26:12–14, and Joshua 19:2–8. The lists of descendants in Genesis 46:10 and Exodus 6:15 name six sons of Simeon, while Numbers 26:12–14 and 1 Chronicles 4:24 omit the name Ohad and cite only five sons. Zerah in Chronicles is Zohar in Genesis and Exodus, and Nemuel in Chronicles is Lemuel in Exodus.¹ The Chronicler is unique among all the biblical sources in naming the third son Jarib instead of Jachin.²

The placement of Simeon right after Judah in no way indicates that he is second in importance. In light of his dark past, however, this is clearly not the case, though in order of birth he was indeed Jacob’s second son. The tribe of Simeon was the one tribe that was the easiest to forget. The account describing the allotment of land to Simeon is unclear at best (Joshua 19:1–9). From earliest times Simeon was closely associated with Judah (see Joshua 19:1–9; Judges 1:3) and the land allotted to the tribe was on the southern border of Judah, and was even described as within the territory of Judah (Joshua 19:1 Joshua 19:9). Subsequent historical records suggest that the fortunes of the tribe were not particularly favourable. What is clear is that in the end, Simeon was unable to take possession of its allotted portion because of several reasons, including no doubt the harsh environment of its upper Negev setting and incessant attacks against it by indigenous as well as outside enemies.³

By the time of David, Simeon had completely lost its identity, and the reference in 1 Chronicles 4:27 to the fact that some of Simeon’s descendants did not have large families may point to the fact that Simeon lost its identity early, being absorbed into Judah (Joshua 19:1, Joshua 19:9). The name Simeon is absent from the blessing of Moses in Deuteronomy 33:1–29 and from the list of places to which David sent booty in 1 Samuel 30:27–31. But even so, Simeon was a son of Israel and was correctly represented in the genealogy of Israel. The inclusion of Simeon in the tribal record may reflect the Chronicler’s emphasis on all Israel and his godly attachment to the twelve-tribe reality long after the tribe had disappeared as a geographical and political entity. Nevertheless, he still saw Simeon as a separate tribe that was to regain its original status after the exile.⁴