TRV
Translation
King James Version
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.
KJV (with Strong's)
And these were the heads H7218 of the house H1004 of their fathers H1, even Epher H6081, and Ishi H3469, and Eliel H447, and Azriel H5837, and Jeremiah H3414, and Hodaviah H1938, and Jahdiel H3164, mighty H1368 men H582 of valour H2428, famous H8034 men H582, and heads H7218 of the house H1004 of their fathers H1.
Complete Jewish Bible
The leaders of their fathers' houses were: 'Efer, Yish'i, Eli'el, 'Azri'el, Yirmeyah, Hodavyah and Yachdi'el, strong, brave, famous men, leaders of their fathers' houses.
Berean Standard Bible
These were the heads of their families: Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel.
American Standard Version
And these were the heads of their fathers’ houses: even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valor, famous men, heads of their fathers’ houses.
World English Bible Messianic
These were the heads of their fathers’ houses: even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, mighty men of valor, famous men, heads of their fathers’ houses.
Geneva Bible (1599)
And these were the heads of the housholds of their fathers, euen Epher and Ishi, and Eliel and Azriel, and Ieremiah, and Hodauiah, and Iahdiel, strong men, valiant and famous, heades of the housholdes of their fathers.
Young's Literal Translation
And these are heads of the house of their fathers, even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, and Jahdiel, men mighty in valour, men of name, heads to the house of their fathers.
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 5:24 meticulously details a distinguished group of seven leaders from the eastern half-tribe of Manasseh: Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel. This verse highlights their dual prominence as "heads of the house of their fathers" and as "mighty men of valour" and "famous men," underscoring the Chronicler's emphasis on the crucial role of strong, capable, and reputable leadership within the tribal structure, particularly for a frontier tribe responsible for defending its territory and maintaining its identity in the post-exilic context.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler masterfully employs several literary devices in 1 Chronicles 5:24 to convey its message with precision and impact. Enumeration is prominently featured, as the verse explicitly lists seven specific names, granting each individual recognition and validating their significance within the vast genealogical record. This act of naming itself serves as a powerful means of remembrance and honor. Repetition is strategically utilized with the phrase "heads of the house of their fathers," appearing at both the beginning and end of the verse. This rhetorical device creates an emphatic bookend, underscoring the paramount importance of their foundational and authoritative role within their patriarchal structures. Apposition is also evident, where descriptive phrases like "mighty men of valour" and "famous men" immediately follow the list of names. These phrases serve to characterize and elevate the status of these leaders, providing crucial qualitative information that goes beyond mere lineage and highlights their exceptional qualities. Finally, the verse itself is a prime example of the broader literary form of genealogy, which is a fundamental device throughout Chronicles used to establish continuity, affirm identity, and provide a historical and theological grounding for God's covenant people in the post-exilic era.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 5:24, despite its brevity as a genealogical entry, carries profound theological weight. It speaks to God's meticulous attention to individuals within His grand redemptive plan, demonstrating that even in extensive lists, He highlights those who serve with distinction. The qualities attributed to these Manassehite leaders—valor, fame, and a foundational role in their communities—reflect virtues that God honors and uses for the flourishing of His people. Their inclusion in this sacred record underscores the divine value placed on courageous, influential, and responsible leadership. The verse implicitly teaches that leadership is not merely about position or birthright but about character and impact, qualities that resonate throughout Scripture as essential for those who would guide God's flock and build His kingdom.
REFLECTION AND APPLICATION
The concise yet impactful mention of these Manassehite leaders in 1 Chronicles 5:24 serves as a powerful reminder that God values individuals and the distinct contributions they make to His overarching purposes. While most of us may not achieve "fame" in a worldly sense, we are all called to live lives of valor and positive impact within our God-given spheres of influence—whether in our families, workplaces, churches, or broader communities. The "valor" these men displayed was not solely physical courage in battle but encompassed the strength of character, integrity, and resolve to lead, protect, and serve their people faithfully. Similarly, our "fame" should be measured not by human applause but by the positive legacy we leave through faithful stewardship of our gifts, our reputation for Christ-like character, and our dedication to God's glory. This verse encourages us to embrace our God-given strengths, to lead with integrity and courage in whatever roles we are placed, and to recognize and honor those who faithfully exemplify godly leadership around us, understanding that our lives, like theirs, are integral parts of God's unfolding story.
Questions for Reflection
FAQ
Why are these specific names listed when so many others are not?
Answer: The Chronicler's purpose in listing specific names like Epher, Ishi, and their companions within the vast genealogies was highly intentional. These individuals were likely chosen because they represented exemplary leadership, military strength, or significant lineage within the eastern half-tribe of Manasseh. For the post-exilic community, these names would have served to validate tribal identity, affirm land claims, and provide concrete models of faithful and effective leadership. Their inclusion emphasizes that God remembers and values those who serve Him and His people with distinction, even amidst generations of names that might otherwise be overlooked, providing a sense of continuity and divine oversight.
What is the significance of the repetition "heads of the house of their fathers"?
Answer: The repetition of "heads of the house of their fathers" at both the beginning and end of 1 Chronicles 5:24 is a deliberate and powerful literary device used for emphasis. It underscores the paramount importance of their role as patriarchal and clan leaders, highlighting that their primary identity and authority stemmed from their foundational position within the family and tribal structure. By repeating it, the Chronicler reinforces that these men were not just any heads, but the preeminent heads, further distinguished by their valor and renown. This rhetorical choice draws attention to their crucial role in maintaining social order, heritage, and the well-being of their communities.
How does this seemingly dry genealogy relate to the broader message of Chronicles?
Answer: Far from being dry, this genealogy is integral to the Chronicler's overarching theological and historical message. The book of Chronicles was written for the returned exiles to reconnect them with their heritage, affirm their identity as God's chosen people, and inspire hope for the future. Genealogies like this one establish continuity from creation to the present, validating the tribal claims and demonstrating God's faithfulness through generations. This verse specifically highlights the importance of strong, godly leadership for the nation's well-being, providing a historical precedent and a model for the community rebuilding in Jerusalem. It reminds them that God is active in raising up and remembering those who lead His people with courage and integrity, offering a message of encouragement and divine oversight for a community facing immense challenges.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 5:24 celebrates the valor and leadership of specific men from the tribe of Manasseh, it ultimately points forward to the supreme "Head of the House" and the ultimate "Mighty Man of Valor"—Jesus Christ. These ancient leaders, who were "heads of the house of their fathers," foreshadow the one who is the true and eternal Head of God's house, the Son who perfectly fulfills the role of spiritual authority and family leadership for all who believe. The "mighty men of valour" of Manasseh, renowned for their strength and courage in battle, prefigure Christ, who is the Lion of the tribe of Judah, the ultimate warrior who conquered sin, death, and the grave, triumphing over all spiritual powers on the cross (Colossians 2:15). Furthermore, these "famous men," whose names were known and celebrated, point to Jesus, whose name is above every name, before whom every knee will bow and every tongue confess. The valor and leadership of these Old Testament figures, though commendable, were imperfect and temporary; they serve as shadows of the perfect, eternal, and all-encompassing valor and headship of Christ, through whom believers are empowered to live lives of spiritual valor and purpose as fellow citizens with the saints in His eternal household, built upon the cornerstone of His perfect leadership.