TRV
Translation
King James Version
For there fell down many slain, because the war was of God. And they dwelt in their steads until the captivity.
Complete Jewish Bible
Many were slaughtered, because the war was of God, and they lived in their territory until the captivity.
Berean Standard Bible
and many others fell slain, because the battle belonged to God. And they occupied the land until the exile.
American Standard Version
For there fell many slain, because the war was of God. And they dwelt in their stead until the captivity.
World English Bible Messianic
For there fell many slain, because the war was of God. They lived in their place until the captivity.
Geneva Bible (1599)
For many fel downe wounded, because the warre was of God. And they dwelt in their steads vntill the captiuitie.
Young's Literal Translation
for many have fallen pierced, for of God is the battle; and they dwell in their stead till the removal.
See also
In the KJVVerse 10,451 of 31,102
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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 5:22 vividly portrays a decisive military victory for the Transjordanian tribes over the Hagarites, unequivocally attributing their triumph to divine intervention by stating, "the war was of God." This declaration underscores God's absolute sovereignty as the ultimate source of Israel's success and security. Simultaneously, the verse introduces a poignant historical marker, noting that these tribes "dwelt in their steads until the captivity," a subtle yet profound foreshadowing of their eventual exile. This juxtaposition highlights the conditional nature of sustained blessing within the covenant, reminding the reader that even divinely granted favor is contingent upon faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
First Chronicles 5:22 employs several potent Literary Devices. Causality is central, as the phrase "because the war was of God" directly explains the "many slain," establishing a clear cause-and-effect relationship between divine intervention and military success. This highlights God's active agency in human affairs. The phrase "until the captivity" functions as a striking instance of Foreshadowing or Prolepsis, subtly hinting at a future, tragic event (the Assyrian exile) that contrasts sharply with the immediate triumph. This creates a sense of Dramatic Irony, as the reader, knowing the historical outcome, understands the temporary nature of the victory and dwelling, which the characters in the narrative would not have fully grasped. The verse also demonstrates Conciseness and Juxtaposition, packing a complete narrative arc—from divine victory to eventual judgment—into a single, compact sentence. This powerful compression underscores the Chronicler's theological message about God's consistent involvement in Israel's history, both in blessing and in consequence.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Chronicles 5:22 serves as a profound theological statement on divine sovereignty, demonstrating that God is not merely a distant observer but an active participant in the affairs of His people, especially in their struggles and triumphs. The declaration "the war was of God" elevates the victory beyond human capacity, attributing it entirely to divine power and purpose. This principle underscores that true success and security for God's people stem from His favor and intervention, not from their own might or wisdom. However, the verse also carries a crucial caveat: the "until the captivity" clause. This serves as a stark reminder that while God is faithful to His covenant promises, the experience of His blessings, particularly the secure dwelling in the land, is contingent upon the people's sustained faithfulness and obedience. It highlights the biblical tension between God's unchanging character and the conditional nature of certain covenant blessings, emphasizing that disobedience ultimately leads to loss and judgment.
REFLECTION AND APPLICATION
For believers today, 1 Chronicles 5:22 offers enduring lessons on the nature of divine sovereignty and human responsibility. When we face our own "battles"—whether they are personal struggles, professional challenges, or spiritual conflicts—this verse calls us to recognize that ultimate victory and security do not come from our own strength, intellect, or resources, but from God's direct intervention and empowerment. It encourages a posture of profound dependence, urging us to surrender our anxieties and efforts to the One who orchestrates all things for His purposes. Furthermore, the sobering phrase "until the captivity" serves as a powerful reminder that while God's grace is boundless, our continued experience of His blessings is often tied to our faithfulness and obedience. It prompts us to examine our lives, ensuring that we are not taking God's favor for granted, but rather walking in consistent devotion and adherence to His will. This verse challenges us to live with an awareness of both God's mighty hand in our present circumstances and the long-term consequences of our choices, fostering a deeper commitment to a life of sustained faithfulness.
Questions for Reflection
FAQ
What does "the war was of God" truly mean?
Answer: This phrase signifies far more than God merely supporting the Israelite tribes. It means that the war itself was initiated, orchestrated, empowered, and ultimately decided by God. He was not just an ally but the primary agent and source of the conflict's outcome. The victory was entirely His doing, demonstrating His absolute sovereignty over historical events and military engagements. It underscores that the Israelites' success was due to divine intervention, not their own strength or strategy, revealing God's active hand in their history.
Which captivity is referred to here?
Answer: The "captivity" mentioned in 1 Chronicles 5:22 refers specifically to the Assyrian deportation of the northern tribes of Israel, including Reuben, Gad, and the half-tribe of Manasseh, who dwelt east of the Jordan. This event occurred in several phases, primarily around 733-722 BC, under the Assyrian kings Tiglath-Pileser III and Shalmaneser V. It marked a tragic end to their secure dwelling in the land and was a direct consequence of their persistent idolatry and covenant unfaithfulness, as detailed in 2 Kings 17:6.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 5:22 describes a physical war fought by ancient Israel, its deeper theological truths find profound Christ-centered fulfillment. The declaration that "the war was of God" foreshadows the ultimate spiritual battle waged and won by Jesus Christ. He came not merely to assist humanity in its struggle against sin and death, but to engage in and decisively win the war that was truly "of God"—the cosmic conflict against the powers of darkness. Just as God delivered Israel from the Hagarites, Jesus, the Lamb of God who takes away the sin of the world, entered the fray, conquering sin on the cross and triumphing over principalities and powers, making a public spectacle of them (Colossians 2:15). His victory secures for believers a dwelling place not merely in a physical land, but in the spiritual realm of God's grace and ultimately in the New Heavens and New Earth, where God will dwell with His people forever. The "captivity" in 1 Chronicles 5:22 serves as a reminder of the consequences of unfaithfulness under the Old Covenant, but in Christ, believers are freed from the captivity of sin and death (Romans 8:2), securing an eternal inheritance through His once-for-all victory. Our spiritual warfare today is not fought in our own strength, but by standing firm in the victory Christ has already won, wielding the armor of God and proclaiming His triumph.