The passage reflects a three-part structure typical of the genealogical records of the lesser Hebrew tribes: the genealogy proper (1 Chronicles 4:24–27), the catalogue of settlements (1 Chronicles 4:28–33) and leaders and conquests (1 Chronicles 4:34–43).¹

Several other interesting features have been identified in this genealogy: the name list (a list of proper names of people or places, 1 Chronicles 4:28–31), a list of fighting men (1 Chronicles 4:34–37), the record of specified numbers (1 Chronicles 4:42), and a battle report or military conquest (1 Chronicles 4:41–43). The genealogy begins by listing eight generations of Simeon’s tribe, only listing multiple children within the first and last generations. For the first generation, see the lists in Genesis 46:10; Exodus 6:15; and Numbers 26:12–14.

Another interesting feature of this passage is the mention of Mibsam and Mishma (1 Chronicles 4:25). These names appear to be Ishmaelite in origin, and may reflect the absorption of Ishmaelites from the southern desert regions into the tribe of Simeon. As in other places, the Chronicler showed interest in foreigners and showed that the descendants of these converts had a place among the postexilic community (see 1 Chronicles 2:55; 1 Chronicles 9:2).²

The genealogy of Simeon follows the family of Shaul through several generations. In so doing the writer offers an explanation of the subordinate place that Simeon occupied in relation to Judah. Shimei, the grandson of Shaul, had sixteen sons and six daughters. He was obviously blessed and so is placed in the seventh position from Simeon. The purpose of his inclusion is to comment on his fruitfulness in contrast with his brothers, who did not have many children (1 Chronicles 4:27). A result of this was the growth of the Judahites so that they eventually outnumbered the Simeonites.³ The clan of Shaul was not as populous as the people of Judah (1 Chronicles 4:27). Interesting to note is that Shaul’s mother was an unnamed Canaanite woman (Genesis 46:15; Exodus 6:15). One wonders whether this fits in with the Chronicler’s overall purpose of the inclusion of other nations into Israel or whether it possibly coveys a deeper theological message.⁴ These genealogies are highly selective and so it would seem that the latter is the case in this particular situation, implying that intermarriage was the root of Simeon's failure to thrive.