TRV
Translation
King James Version
And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders.
Complete Jewish Bible
They lived in Gil'ad, in Bashan, in its towns and in all the pasture lands of the plain as far as their borders.
Berean Standard Bible
They lived in Gilead, in Bashan and its towns, and throughout the pasturelands of Sharon.
American Standard Version
And they dwelt in Gilead in Bashan, and in its towns, and in all the suburbs of Sharon, as far as their borders.
World English Bible Messianic
They lived in Gilead in Bashan, and in its towns, and in all the suburbs of Sharon, as far as their borders.
Geneva Bible (1599)
And they dwelt in Gilead in Bashan, and in the townes thereof, and in all the suburbes of Sharon by their borders.
Young's Literal Translation
and they dwell in Gilead in Bashan, and in her small towns, and in all suburbs of Sharon, upon their outskirts;
Study This Verse
Commentary on 1 Chronicles 5 verses 1–17
1 ¶ Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.
2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:)
3 The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi.
4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son,
5 Micah his son, Reaia his son, Baal his son,
6 Beerah his son, whom Tilgathpilneser king of Assyria carried away captive: he was prince of the Reubenites.
7 And his brethren by their families, when the genealogy of their generations was reckoned, were the chief, Jeiel, and Zechariah,
8 And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baalmeon:
9 And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead.
10 And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead.
11 And the children of Gad dwelt over against them, in the land of Bashan unto Salchah:
12 Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan.
13 And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven.
14 These are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;
15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers.
16 And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders.
17 All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
I. II. Main points1. 2. Sub-points
We have here an extract out of the genealogies,
I. Of the tribe of Reuben, where we have,
1.The reason why this tribe is thus postponed. It is confessed that Reuben was the first-born of Israel, and, upon that account, might challenge the precedency; but he forfeited his birthright by defiling his father's concubine, and was, for that, sentenced not to excel, Gen 49:4. Sin lessens men, thrusts them down from their excellency. Seventh-commandment sins especially leave an indelible stain upon men's names and families, a reproach which time will not wipe away. Reuben's seed, to the last, bear the disgrace of Reuben's sin. Yet, though that tribe was degraded, it was not discarded or disinherited. The sullying of the honour of an Israelite is not the losing of his happiness. Reuben loses his birthright, yet it does not devolve upon Simeon the next in order; for it was typical, and therefore must attend, not the course of nature, but the choice of grace. The advantages of the birthright were dominion and a double portion. Reuben having forfeited these, it was thought too much that both should be transferred to any one, and therefore they were divided. (1.) Joseph had the double portion; for two tribes descended from him, Ephraim and Manasseh, each of whom had a child's part (for so Jacob by faith blessed them, Heb 11:21; Gen 48:15, Gen 48:22), and each of those tribes was as considerable, and made as good a figure, as any one of the twelve, except Judah. But, (2.) Judah had the dominion; on him the dying patriarch entailed the sceptre, Gen 49:10 Of him came the chief ruler, David first, and, in the fulness of time, Messiah the Prince, Mic 5:2. This honour was secured to Judah, though the birthright was Joseph's; and, having this, he needed not envy Joseph the double portion.
2.The genealogy of the princes of this tribe, the chief family of it (many, no doubt, being omitted), to Beerah, who was head of this clan when the king of Assyria carried them captive, Ch1 5:4-6. Perhaps he is mentioned as prince of the Reubenites at that time because he did not do his part to prevent the captivity.
3.The enlargement of the coasts of this tribe. They increasing, and their cattle being multiplied, they crowded out their neighbours the Hagarites, and extended their conquests, though not to the river Euphrates, yet to the wilderness which abutted upon that river, Ch1 5:9, Ch1 5:10. Thus God did for his people as he promised them: he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it, Exo 23:30.
II. Of the tribe of Gad. Some great families of that tribe are here named (Ch1 5:12), seven that were the children of Abihail, whose pedigree is carried upwards from the son to the father (Ch1 5:14, Ch1 5:15), as that Ch1 5:4, Ch1 5:5, is brought downwards from father to son. These genealogies were perfected in the days of Jotham king of Judah, but were begun some years before, in the reign of Jeroboam II, king of Israel. What particular reason there was for taking these accounts then does not appear; but it was just before they were carried away captive by the Assyrians, as appears Kg2 15:29, Kg2 15:31. When the judgments of God were ready to break out against them for their wretched degeneracy and apostasy then were they priding themselves in their genealogies, that they were the children of the covenant; as the Jews, in our Saviour's time, who, when they were ripe for ruin, boasted, We have Abraham to our father. Or there might be a special providence in it, and a favourable intimation that though they were, for the present, cast out, they were not cast off for ever. What we design to call for hereafter we keep an inventory of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 5:16 precisely delineates the geographical settlement of the Gadite tribe east of the Jordan River, detailing their habitation within the regions of Gilead and Bashan, encompassing their towns, and extending to the pasturelands of Sharon, which marked their territorial boundaries. This verse, situated within the Chronicler's meticulous genealogies, profoundly underscores the historical reality of the tribe's inheritance and God's unwavering faithfulness in establishing His people securely within their divinely promised land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Topography and Geographical Listing to meticulously delineate the tribal boundaries and dwelling places of the Gadites. This precise naming of places serves to underscore the historical reality and the divine allocation of land to the tribes of Israel. The Chronicler's use of such specific details, even within a genealogical context, lends a powerful sense of Verisimilitude and historical grounding to the narrative, reinforcing the legitimacy of Israel's claim to the land and the fulfillment of God's promises. The very act of listing these places within a genealogy highlights the deep connection between identity, lineage, and physical inheritance in ancient Israelite thought, emphasizing the tangible nature of God's covenant faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly simple geographical verse carries profound theological weight. It speaks directly to God's meticulous faithfulness in fulfilling His covenant promises, particularly the foundational promise of land to Abraham and his descendants. The precise detailing of tribal territories, even for a tribe like Gad situated east of the Jordan, underscores that God's plan for Israel's inheritance was not vague but remarkably specific and divinely ordained. It demonstrates God's sovereign care for every detail of His people's lives, from their lineage to their physical dwelling places, affirming their identity and security within His grand design. This divine attention to land and borders reflects a profound sense of divine order and provision, ensuring that each part of the covenant nation had its rightful place and inheritance, underscoring God's reliability.
REFLECTION AND APPLICATION
While 1 Chronicles 5:16 describes ancient geographical boundaries, it offers profound insights for contemporary believers. It serves as a powerful reminder that God is a God of intricate detail, who cares deeply about the specific "borders" and spheres of influence He has appointed for each of us. Just as the Gadites had a distinct inheritance and a divinely designated place, we too are called to steward the unique gifts, relationships, and responsibilities God has entrusted to us. This verse encourages us to recognize our own "territory"—whether it be our families, workplaces, communities, or personal callings—as divinely appointed spaces where we are to live out our faith with intention and purpose. It challenges us to embrace our identity within God's larger redemptive story, understanding that even seemingly small or mundane aspects of our lives are part of His grand design, contributing to His eternal kingdom purposes and reflecting His faithfulness in our individual lives.
Questions for Reflection
FAQ
Why are these specific geographical details important in a genealogical record?
Answer: These geographical details are crucial for several reasons. First, they confirm the historical reality of the tribes' inheritance and settlement, demonstrating God's faithfulness in fulfilling His covenant promises to give land to His people. Second, for the post-exilic community for whom Chronicles was written, these details served to re-establish and affirm their legitimate claim to their ancestral lands, providing a tangible link to their heritage. Third, they provide a concrete sense of identity and belonging, linking each tribal lineage to a specific, divinely allotted territory, reinforcing the idea that every part of Israel had its place within God's ordered plan, as seen in the detailed land divisions throughout the book of Joshua.
Is the "Sharon" mentioned in 1 Chronicles 5:16 the same as the well-known coastal plain of Sharon in western Israel?
Answer: No, the "Sharon" referenced in 1 Chronicles 5:16 is distinct from the famous coastal plain of Sharon, which lies along the Mediterranean Sea in western Israel. Scholarly consensus indicates that this verse refers to an eastern Sharon, likely a fertile plain or extensive pastureland located within or bordering the territory of Gad, east of the Jordan River. The context of the Transjordanian tribes (Reuben, Gad, and half-Manasseh) settling east of the Jordan, as described in Numbers 32, confirms this geographical distinction, highlighting the Gadites' specific territorial boundaries in the regions of Gilead and Bashan, extending to this eastern Sharon.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 5:16 meticulously details the physical land inheritance of the tribe of Gad, its deeper theological resonance ultimately points beyond earthly territories to the boundless spiritual inheritance and secure dwelling place found exclusively in Christ. The meticulous recording of their "borders" foreshadows the immeasurable spiritual "territory" and eternal security that believers possess in the Kingdom of God through Jesus. Just as the Gadites found their identity and security in their divinely allotted land, so too do believers find their true identity, belonging, and rest in Christ, who is our ultimate inheritance. He is the true "land" of promise, where we are fully established, secure, and eternally satisfied. The physical boundaries of Gilead, Bashan, and Sharon, though historically significant, give way to the profound spiritual reality that in Christ, we are citizens of a heavenly kingdom, with an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (as promised in 1 Peter 1:4). Our true dwelling is no longer defined by earthly geography but by our profound union with Christ, in whom "we have obtained an inheritance" (Ephesians 1:11), and are made fellow citizens with the saints and members of God's eternal household (Ephesians 2:19). He is our ultimate rest, fulfilling the deepest longing for a secure and promised land (Hebrews 4:9-11).