TRV
Translation
King James Version
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.
Complete Jewish Bible
From their livestock they carried off 50,000 camels, 250,000 sheep and 2,000 donkeys; they also took captive 100,000 persons.
Berean Standard Bible
They seized the livestock of the Hagrites—50,000 camels, 250,000 sheep, and 2,000 donkeys. They also took 100,000 captives,
American Standard Version
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 a hundred thousand.
World English Bible Messianic
They took away their livestock; of their camels fifty thousand, and of sheep two hundred fifty thousand, and of donkeys two thousand, and of men one hundred thousand.
Geneva Bible (1599)
And they led away their cattel, euen their camels fiftie thousand, and two hundreth, and fiftie thousand sheepe, and two thousand asses, and of persons an hundreth thousand.
Young's Literal Translation
And they take captive their cattle, of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of human beings a hundred thousand;
Study This Verse
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
1 Chronicles 5:21 meticulously details the immense spoils acquired by the Transjordanian tribes of Reuben, Gad, and the half-tribe of Manasseh following their decisive victory over the Hagarites and their allies. This comprehensive enumeration of fifty thousand camels, two hundred and fifty thousand sheep, two thousand asses, and one hundred thousand human captives vividly underscores the overwhelming scale of their triumph, which the Chronicler presents as a direct and tangible result of divine intervention and their unwavering trust in God.
CONTEXT
Literary Context: This verse is deeply embedded within the extensive genealogical records and historical accounts that characterize the book of 1 Chronicles. Following a detailed lineage of the Transjordanian tribes in 1 Chronicles 5:1-10, the narrative shifts to describe their military engagement with the Hagarites and their allies. The Chronicler's primary purpose is not merely to record history but to interpret it theologically, emphasizing God's faithfulness to His covenant people and the consequences of their obedience or disobedience. Crucially, 1 Chronicles 5:20 immediately precedes this verse, explicitly stating that "they cried to God in the battle, and he was entreated of them; because they put their trust in him." Thus, 1 Chronicles 5:21 serves as the tangible evidence and a quantitative testament to the extraordinary divine assistance granted to these tribes, demonstrating the fruit of their faith.
Historical & Cultural Context: The Hagarites (or Hagrites) were a nomadic people, likely descendants of Hagar, who inhabited the desert regions east of Gilead, adjacent to the territories settled by Reuben, Gad, and the half-tribe of Manasseh. This conflict, which occurred during the reign of King Saul (as indicated in 1 Chronicles 5:10), was likely a struggle for control over vital grazing lands and resources in the Transjordanian steppe. In the ancient Near East, the acquisition of vast spoils, including livestock and human captives, was a standard and significant outcome of military victory. Such plunder was not only a source of immense wealth and sustenance but also a powerful symbol of dominance, divine favor, and the vanquished foe's utter subjugation. The sheer numbers recorded in this verse would have communicated an unparalleled triumph and a profound display of divine power to the original audience.
Key Themes: The account in 1 Chronicles 5, culminating in the description of spoils in verse 21, powerfully illustrates several key themes central to the Chronicler's theology. Foremost among these is the theme of Divine Empowerment and Victory, where the overwhelming success of the Israelite tribes is attributed not to their own military prowess but to God's direct intervention, as highlighted in 1 Chronicles 5:20. This underscores the foundational truth that true victory comes from the Lord. Secondly, the passage emphasizes the Consequences of Seeking God, demonstrating that when God's people genuinely cry out to Him and place their trust in Him, He answers with tangible blessing. The abundance of the spoils serves as a visible manifestation of God's blessing and faithfulness to those who seek Him wholeheartedly. Lastly, the narrative subtly reinforces the theme of Covenant Faithfulness and Material Blessing, where the prosperity and expansion of the tribes are presented as a reward for their obedience and reliance on God, echoing the promises of blessing found throughout the Mosaic Law, such as those described in Deuteronomy 28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several powerful literary devices in 1 Chronicles 5:21 to convey the magnitude of the Israelite victory and the divine favor bestowed upon them. The most prominent is Enumeration, where the precise listing of each type of animal and human captive, along with their staggering numbers, creates a vivid and overwhelming impression of the spoils. This detailed accounting serves to impress upon the reader the scale of the triumph and the comprehensive nature of the Hagarites' defeat. Closely related is the use of Hyperbole or Exaggeration, as the numbers (especially 250,000 sheep and 100,000 men) are so exceptionally large that they may function rhetorically to emphasize the extraordinary, divinely-granted nature of the victory rather than providing a literal census. This rhetorical device underscores the miraculous divine power at work. Furthermore, the verse functions as a powerful Testimony or Evidence for the preceding claim in 1 Chronicles 5:20, where God's intervention is explicitly stated. The sheer abundance of the spoils serves as undeniable proof of God's direct hand in granting this unprecedented success, solidifying the Chronicler's theological message.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 5:21 serves as a profound theological statement, illustrating God's active involvement in the affairs of His people and His unwavering faithfulness to those who trust Him. The extraordinary quantity of spoils is not merely a historical record of plunder but a tangible demonstration of divine blessing and a direct answer to the tribes' prayer and trust in 1 Chronicles 5:20. It highlights the principle that when God's people seek Him wholeheartedly, He is able to grant overwhelming victory and provide abundantly, even against formidable adversaries. This passage reinforces the Chronicler's overarching message that Israel's well-being and success are directly tied to their relationship with and obedience to Yahweh, serving as a powerful encouragement for future generations to rely on God in all circumstances and to recognize that true prosperity flows from His hand.
REFLECTION AND APPLICATION
While the context of ancient warfare and the acquisition of human captives differs vastly from modern ethical sensibilities, the spiritual principles embedded in 1 Chronicles 5:21 remain profoundly relevant for believers today. This passage calls us to recognize God's sovereignty over all outcomes and to acknowledge that true victory, whether in personal struggles, spiritual battles, or life's challenges, ultimately comes from Him. Just as the Transjordan tribes cried out to God and trusted in Him, we are reminded of the enduring power of prayer and the necessity of placing our full reliance on God. This verse challenges us to cultivate a posture of humble dependence, giving God the glory for every success and provision, understanding that our achievements are often a testament to His grace and intervention. It encourages us to approach life's "battles" with unwavering faith, knowing that when we seek Him, He is faithful to respond, providing not only deliverance but often an abundance that far exceeds our expectations, designed to demonstrate His power and goodness and to draw us into deeper worship.
Questions for Reflection
FAQ
Why are such large numbers of spoils, including human captives, recorded in the Bible, and what does it mean for us today?
Answer: The recording of such vast numbers in 1 Chronicles 5:21, including 100,000 human captives, reflects the historical realities of ancient Near Eastern warfare and serves the Chronicler's specific theological purpose. In that era, the total defeat of an enemy often involved the capture of their entire economic base (livestock) and a significant portion of their population, who would then become slaves or servants of the victorious nation. These numbers, while possibly hyperbolic to emphasize the magnitude of the victory, serve as a powerful testament to God's extraordinary blessing and intervention on behalf of the Israelite tribes, as explicitly stated in 1 Chronicles 5:20. For the Chronicler's original audience, this demonstrated God's faithfulness to His covenant and His power to grant overwhelming success when His people trusted Him. For us today, while we do not engage in physical warfare in the same manner or condone the practice of human enslavement, the spiritual principle remains profound: God is sovereign over all outcomes. The passage encourages us to trust God for victory in our spiritual battles, recognizing that His provision and deliverance can be supernaturally abundant, far exceeding what human strength or strategy could achieve. It shifts our focus from the literal spoils to the spiritual "spoils" of God's grace, mercy, and the complete victory Christ has won for us over sin and death.
CHRIST-CENTERED FULFILLMENT
The overwhelming victory and immense spoils recorded in 1 Chronicles 5:21, achieved through divine intervention in response to the tribes' trust, powerfully foreshadow the ultimate and decisive victory secured by Jesus Christ. Just as the Hagarites represented a formidable enemy to the Transjordan tribes, humanity faced an insurmountable foe in sin, death, and the powers of darkness. Christ, through His perfect life, atoning death, and glorious resurrection, engaged in the ultimate spiritual battle, not with swords and spears, but with perfect obedience and sacrificial love. His triumph on the cross was absolute, disarming the principalities and powers and making a public spectacle of them, triumphing over them in it, as profoundly described in Colossians 2:15. The "spoils" of Christ's victory are not material possessions or human captives, but the spiritual blessings of redemption, forgiveness, eternal life, and the liberation of all who believe. He "led captivity captive" and "gave gifts unto men" (as echoed in Ephesians 4:8), signifying His triumph over death and His distribution of grace and spiritual endowments to His church. Thus, 1 Chronicles 5:21, with its emphasis on God's power to grant overwhelming victory and abundant provision to His trusting people, points forward to the infinitely greater victory of the Lamb of God, who by His sacrifice secures for us an eternal inheritance and an abundance of spiritual blessings that far surpass any earthly plunder, fulfilling the promise of a new creation where He makes all things new (Revelation 21:5).