TRV
Translation
King James Version
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.
Complete Jewish Bible
The descendants of the half-tribe of M'nasheh lived and increased in the territory from Bashan to Ba'al-Hermon, S'nir and Mount Hermon.
Berean Standard Bible
Now the people of the half-tribe of Manasseh were numerous. They settled in the land from Bashan to Baal-hermon (that is, Senir, also known as Mount Hermon).
American Standard Version
And the children of the half-tribe of Manasseh dwelt in the land: they increased from Bashan unto Baal-hermon and Senir and mount Hermon.
World English Bible Messianic
The children of the half-tribe of Manasseh lived in the land: they increased from Bashan to Baal Hermon and Senir and Mount Hermon.
Geneva Bible (1599)
And the children of the halfe tribe of Manasseh dwelt in the land, from Baashan vnto Baal Hermon, and Senir, and vnto mount Hermon: for they increased.
Young's Literal Translation
And the sons of the half of the tribe of Manasseh dwelt in the land, from Bashan unto Baal-Hermon, and Senir, and mount Hermon, they have multiplied.
See also
In the KJVVerse 10,452 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
1 Chronicles 5:23 meticulously outlines the extensive northern territorial reach and significant population growth of the eastern half-tribe of Manasseh. This verse, situated within the detailed genealogies of the Transjordanian tribes, serves as a testament to their prosperity and the fulfillment of God's promises regarding the land, marking their influence from the fertile plains of Bashan up to the prominent peaks of Mount Hermon, including Baalhermon and Senir.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
This verb signifies multiplication, abundance, and becoming numerous. It is a key term used throughout the Old Testament to describe God's blessing, particularly in relation to population growth and prosperity. In this context, it indicates that the half-tribe of Manasseh flourished and expanded, reflecting the fulfillment of God's promise to make Israel a great nation. The "increase" here is not merely natural growth but implies divine favor and enablement in their settlement and expansion.
A highly fertile and productive region east of the Sea of Galilee, known for its rich pastures, forests, and strong cattle. Its inclusion as the starting point of their territory emphasizes the quality and abundance of the land Manasseh occupied. It was a desirable region, indicating the significant blessing bestowed upon the tribe.
These names refer to different peaks or parts of the majestic Mount Hermon range, which forms the northernmost natural boundary of ancient Israel. "Senir" is identified in Deuteronomy 3:9 as the Sidonian name for Mount Hermon, while "Baalhermon" likely refers to a specific peak or sanctuary associated with the local deity Baal within the Hermon range. Their mention precisely delineates the northern extent of Manasseh's influence, highlighting the vastness of their territory from the fertile south (Bashan) to the imposing northern mountains.
Verse Breakdown
Literary Devices
The chronicler employs Topography and Geography as primary literary devices in 1 Chronicles 5:23. By meticulously listing specific place names like "Bashan," "Baalhermon," "Senir," and "Mount Hermon," the text creates a vivid geographical map of the half-tribe of Manasseh's extensive territory. This precise mapping is not merely descriptive; it serves to underscore the vastness of the land and, by extension, the magnitude of God's blessing and faithfulness in fulfilling His promises of inheritance. The use of these specific, well-known landmarks lends an air of historical accuracy and verifiable reality to the account, grounding the divine promise in tangible reality. Furthermore, the phrase "they increased" functions as a Fulfillment Narrative, indicating that the divine promise of multiplication and prosperity (e.g., Genesis 1:28; Genesis 9:1) was being realized for this particular tribe, reinforcing a central theological theme of the chronicler: God's word is always accomplished.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 5:23, while seemingly a dry geographical detail, is profoundly theological. It stands as a powerful testament to God's unwavering faithfulness to His covenant promises, particularly the land grant made to Abraham and his descendants. The "increase" of the half-tribe of Manasseh and their occupation of such a vast and fertile territory from Bashan to Mount Hermon directly illustrates God's meticulous care in fulfilling His word, even to the precise boundaries of tribal inheritances. This verse reminds us that God's promises are not vague generalities but specific, detailed commitments that He brings to fruition in history. It underscores the biblical principle that prosperity and increase are often signs of divine blessing, contingent upon God's sovereign will and sometimes upon the people's covenant faithfulness, though the chronicler later notes their unfaithfulness leading to exile. The Chronicler's emphasis on this detail serves to remind the post-exilic community that God's covenant promises are enduring and reliable, offering hope for future restoration.
REFLECTION AND APPLICATION
The detailed account of the half-tribe of Manasseh's territory and increase in 1 Chronicles 5:23 offers a profound lesson in God's faithfulness and the nature of blessing. Just as God meticulously fulfilled His promises to Israel regarding their land and multiplication, He remains faithful to His promises to us today. This verse encourages us to recognize and appreciate the specific, tangible ways God has blessed us, whether in our families, our work, our communities, or our spiritual growth. The "increase" of Manasseh was not just about physical space but about flourishing, signifying God's favor and enablement. We are called to "increase" in our faith, knowledge, and love, stewarding the spiritual and material "territories" God has entrusted to us for His glory. This includes using our gifts, resources, and influence to expand His Kingdom, just as Manasseh expanded their dwelling. The responsibility that came with their blessing reminds us that every gift from God carries a corresponding call to faithfulness and stewardship, urging us to live lives that reflect His generosity and purpose.
Questions for Reflection
FAQ
Why is so much detail given to genealogies and tribal boundaries in Chronicles?
Answer: The detailed genealogies and tribal boundaries in Chronicles serve several crucial purposes for the chronicler's original audience, who were returning exiles. Firstly, they established the legitimate claims of the people to the land of Israel and their tribal inheritances, reinforcing their identity as God's chosen people. Secondly, they demonstrated God's unwavering faithfulness to His covenant promises, showing that despite exile, the lineage and land promises remained valid. Thirdly, they provided a sense of continuity with their past, connecting the post-exilic community back to the patriarchs, the Exodus, and the Davidic monarchy. This meticulous record underscored the enduring nature of God's covenant with Israel, even in their fragmented state, and provided a foundation for national and spiritual restoration, as seen in the chronicler's emphasis on the restoration of the temple.
What was the significance of the "half tribe" of Manasseh?
Answer: The tribe of Manasseh was unique in that it was divided into two halves, with one half settling west of the Jordan River in Canaan proper (Joshua 17:1-13) and the other half, along with Reuben and Gad, choosing to settle east of the Jordan (Numbers 32:33). This division stemmed from their request to Moses for land in the fertile Transjordan region before crossing into Canaan. The "half tribe" mentioned in 1 Chronicles 5:23 specifically refers to this eastern contingent. Their decision to settle outside the primary land of Canaan had both blessings and challenges. While they enjoyed rich pastures and expanded territory, they were also more exposed to foreign influences and conflicts, eventually being among the first to be exiled (1 Chronicles 5:26). Their story highlights the complexities of Israel's tribal history and the consequences of their choices, even within the context of God's overarching plan for the land.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 5:23 describes a literal, earthly inheritance and expansion for the half-tribe of Manasseh, its ultimate fulfillment is found in Christ and the spiritual inheritance of His Kingdom. The "land" promised to Israel, with its specific boundaries and the "increase" of its people, foreshadows the boundless spiritual inheritance believers receive in Christ. Through Him, we are granted an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (1 Peter 1:4). The territorial expansion of Manasseh points to the global expansion of the Church, as Christ commissions His followers to make disciples of all nations, extending the "boundaries" of His spiritual dominion (Matthew 28:19-20). The "increase" of the tribe finds its true meaning in the spiritual multiplication of believers, the growth in grace and knowledge of Christ (2 Peter 3:18), and the abundant life He offers (John 10:10). Christ Himself is the ultimate fulfillment of all God's promises, including the promise of an everlasting inheritance and a people who "increase" not just in number, but in spiritual vitality and the knowledge of God, bringing glory to His name across all creation, as we are delivered from the domain of darkness and transferred to the kingdom of His beloved Son.