TRV
Translation
Berean Standard Bible
They waged war against the Hagrites, as well as Jetur, Naphish, and Nodab.
American Standard Version
And they made war with the Hagrites, with Jetur, and Naphish, and Nodab.
World English Bible Messianic
They made war with the Hagrites, with Jetur, and Naphish, and Nodab.
Young's Literal Translation
And they make war with the Hagarites, and Jetur, and Naphish, and Nodab,
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Commentary on 1 Chronicles 5 verses 18–26
18 ¶ The sons of Reuben, and the Gadites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skilful in war, were four and forty thousand seven hundred and threescore, that went out to the war.
19 And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.
20 And they were helped against them, and the Hagarites were delivered into their hand, and all that were with them: for they cried to God in the battle, and he was intreated of them; because they put their trust in him.
21 And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men an hundred thousand.
22 For there fell down many slain, because the war was of God. And they dwelt in their steads until the captivity.
23 And the children of the half tribe of Manasseh dwelt in the land: they increased from Bashan unto Baalhermon and Senir, and unto mount Hermon.
24 And these were the heads of the house of their fathers, even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valour, famous men, and heads of the house of their fathers.
25 And they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them.
26 And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgathpilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day.
I. II. Main points1. 2. Sub-points
The heads of the half-tribe of Manasseh, that were seated on the other side Jordan, are named here, Ch1 5:23, Ch1 5:24. Their lot, at first, was Bashan only; but afterwards they increased so much in wealth and power that they spread far north, even unto Hermon. Two things only are here recorded concerning these tribes on the other side Jordan, in which they were all concerned. They all shared,
I. In a glorious victory over the Hagarites, so the Ishmaelites were now called, to remind them that they were the sons of the bond-woman, that was cast out. We are not told when this victory was obtained: whether it be the same with that of the Reubenites (which is said Ch1 5:10 to be in the days of Saul), or whether that success of one of these tribes animated and excited the other two to join with them in another expedition, is not certain. It seems, though in Saul's time the common interests of the kingdom were weak and low, some of the tribes that acted separately did well for themselves. We are here told,
1.What a brave army these frontier-tribes brought into the field against the Hagarites, 44,000 men and upwards, all strong, and brave, and skilful in war, so many effective men, that knew how to manage their weapons, Ch1 5:18. How much more considerable might Israel have been than they were in the time of the judges if all the tribes had acted in conjunction!
2.What course they took to engage God for them: They cried to God, and put their trust in him, Ch1 5:20. Now they acted as Israelites indeed. (1.) As the seed of believing Abraham, they put their trust in God. Though they had a powerful army, they relied not on that, but on the divine power. They depended on the commission they had from God to wage war with their neighbours for the enlarging of their coasts, if there was occasion, even with those that were very far off, besides the devoted nations. See Deu 20:15. They depended on God's providence to give them success. (2.) As the seed of praying Jacob, they cried unto God, especially in the battle, when perhaps, at first, they were in danger of being overpowered. See the like done, Ch2 13:14. In distress, God expects we should cry to him; he distrains upon us for this tribute, this rent. In our spiritual conflicts, we must look up to heaven for strength; and it is the believing prayer that will be the prevailing prayer.
3.We are told what success they had: God was entreated of them, though need drove them to him; so ready is he to hear and answer prayer. They were helped against their enemies; for God never yet failed any that trusted in him. And then they routed the enemy's army, though far superior in number to theirs, slew many (Ch1 5:22), took 100,000 prisoners, enriched themselves greatly with the spoil, and settled themselves in their country (Ch1 5:21, Ch1 5:22), and all this because the war was of God, undertaken in his fear and carried on in a dependence upon him. If the battle be the Lord's, there is reason to hope it will be successful. Then we may expect to prosper in any enterprise, and then only, when we take God along with us.
II. They shared, at length, in an inglorious captivity. Had they kept close to God and their duty, they would have continued to enjoy both their ancient lot and their new conquests; but they transgressed against the God of their fathers, Ch1 5:25. They lay upon the borders, and conversed most with the neighbouring nations, by which means they learned their idolatrous usages and transmitted the infection to the other tribes; for this God had a controversy with them. He was a husband to them, and no marvel that his jealousy burnt like fire when they went a whoring after other gods. Justly is a bill of divorce given to the adulteress. God stirred up the spirit of the kings of Assyria, first one and then another, against them, served his own purposes by the designs of those ambitious monarchs, employed them to chastise these revolters first, and, when that humbled them not, then wholly to root them out, Ch1 5:26. These tribes were first placed, and they were first displaced. They would have the best land, not considering that it lay most exposed. But those who are governed more by sense than by reason or faith in their choices may expect to fare accordingly.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–26. 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
First Chronicles 5:19 meticulously records a significant military engagement involving the Israelite tribes of Reuben, Gad, and the half-tribe of Manasseh, who were settled east of the Jordan River. This verse details their successful campaign against the Hagarites and their specific allied clans—Jetur, Nephish, and Nodab—nomadic groups inhabiting the desert regions bordering Israel's eastern territories. Far from being a mere historical skirmish, this conflict is presented by the Chronicler as a pivotal event underscoring the tribes' efforts to secure and expand their divinely promised inheritance, thereby setting the theological stage for the subsequent verses that explicitly attribute their decisive victory to God's direct intervention in response to their trust and fervent prayer.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler's narrative in 1 Chronicles 5:19 employs several effective literary devices to convey its message. The primary device is Historical Narration, presenting a concise, factual account of a military engagement. This serves the Chronicler's broader purpose of meticulously recording Israel's history, particularly focusing on events that highlight God's interaction with His people and the fulfillment of His promises. There is also a strong element of Anticipation or Foreshadowing embedded in this verse; by itself, it simply states the initiation of war. However, within the Chronicler's theological framework, this statement immediately sets the stage for the subsequent verses (1 Chronicles 5:20-22) which reveal the divine intervention and the ultimate reason for Israel's victory. The naming of specific adversaries (Hagarites, Jetur, Nephish, Nodab) functions as Specificity and Verisimilitude, lending credibility and historical weight to the account. This precise naming also subtly invokes the broader narrative of Israel's struggles with its neighbors, often descendants of Abraham's other sons, for control of the promised land, thereby adding a layer of Intertextuality by referencing earlier biblical narratives.
THEOLOGICAL AND THEMATIC CONNECTIONS
The account in 1 Chronicles 5:19, while a historical record of warfare, carries profound theological weight within the Chronicler's overall message. It is not merely a chronicle of battles but an illustration of God's ongoing faithfulness to His covenant promises, particularly concerning the land and the security of His people. The willingness of the eastern tribes to engage in this conflict, and their subsequent divinely granted victory (as detailed in the following verses), serves as a powerful testament to the principle that God empowers His people when they act in faith and obedience to secure their inheritance. This narrative reinforces the idea that even in the face of formidable adversaries, divine assistance is readily available to those who trust in the Lord and cry out to Him. It underscores the active and sovereign role God plays in the historical unfolding of His redemptive plan, ensuring the preservation and prosperity of His chosen people in fulfillment of His sacred covenant.
REFLECTION AND APPLICATION
The historical account of the eastern tribes waging war against the Hagarites and their allies, culminating in a divinely granted victory, offers profound and enduring lessons for believers today. Life is often described as a spiritual battle, and like the tribes of Israel, we encounter various "Hagarites"—challenges, temptations, spiritual adversaries, and societal pressures that seek to undermine our faith, disrupt our peace, and hinder our walk with God. This verse, particularly when viewed in its broader context of divine intervention, reminds us that engaging with these challenges is an integral part of our spiritual journey. It calls us to active faith, not passive resignation, to confront what threatens our spiritual inheritance. The unity of the tribes in this common cause also speaks powerfully to the strength found in communal effort within the body of Christ. When we face formidable obstacles, whether personal or corporate, the principle remains: we are called to trust in God, to cry out to Him in fervent prayer, and to act in accordance with His revealed will. Our victories, like theirs, are ultimately attributed to His sovereign power and unwavering faithfulness, not merely our strength, strategy, or wisdom. This account encourages a posture of humble dependence on God, reminding us that true security, lasting triumph, and the ability to advance in our spiritual inheritance come from Him alone.
Questions for Reflection
FAQ
Who were the Hagarites and why were they significant to the Israelite tribes?
Answer: The Hagarites were a prominent nomadic people inhabiting the desert regions east of Israel, particularly bordering the territories of the Reubenites, Gadites, and the half-tribe of Manasseh. They are often identified as descendants of Hagar, Abraham's concubine, through Ishmael. Their significance lies in their historical role as frequent adversaries and raiders against the Israelite tribes, constantly posing a threat to their settled existence and territorial security. The mention of Jetur, Nephish, and Nodab, who are listed as sons of Ishmael in Genesis 25:15, reinforces this ancestral connection and highlights the long-standing tension between the descendants of Isaac and Ishmael. For the Israelite tribes, engaging with and defeating the Hagarites was crucial for securing their borders, protecting their settlements, and maintaining control over the land that God had promised them, as highlighted in the broader narrative of 1 Chronicles 5:19-22. This conflict was not merely a defensive act but an offensive action to expand and consolidate their God-given inheritance.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 5:19 details a specific historical tribal war, its deeper significance, especially within the Chronicler's theological framework, powerfully points towards the ultimate victory and eternal inheritance secured in Christ. The eastern tribes' struggle to secure their physical land and their victory over formidable adversaries foreshadows the spiritual battle and the glorious, imperishable inheritance that believers receive through Jesus Christ. Just as God empowered His people to overcome their physical enemies and possess their promised land, so too does Christ, the true King of Israel and the ultimate Warrior, conquer the ultimate spiritual adversaries—sin, death, and the devil—and secure for His people a heavenly inheritance that is imperishable, undefiled, and unfading, kept in heaven for them (1 Peter 1:3-4). The unity of the tribes in battle prefigures the essential unity of the church, the body of Christ, called to stand together against spiritual forces of evil, not against flesh and blood (Ephesians 6:12). Ultimately, the Chronicler's emphasis on God granting victory when His people cried out and trusted Him finds its supreme fulfillment in Christ's decisive victory on the cross, where He disarmed the principalities and powers and triumphed over them (Colossians 2:15). Believers are now called to live in the reality of this already-won victory, inheriting every spiritual blessing in Christ (Ephesians 1:3) and participating in His ongoing reign as they await the full consummation of His eternal kingdom.