TRV
Translation
King James Version
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.
KJV (with Strong's)
And the God H430 of Israel H3478 stirred up H5782 the spirit H7307 of Pul H6322 king H4428 of Assyria H804, and the spirit H7307 of Tilgathpilneser H8407 king H4428 of Assyria H804, and he carried them away H1540, even the Reubenites H7206, and the Gadites H1425, and the half H2677 tribe H7626 of Manasseh H4519, and brought H935 them unto Halah H2477, and Habor H2249, and Hara H2024, and to the river H5104 Gozan H1470, unto this day H3117.
Complete Jewish Bible
So the God of Isra'el stirred up the spirit of Pul king of Ashur and the spirit of Tilgat-Piln'eser king of Ashur; and he carried them away as captives - the Re'uveni, the Gadi and the half-tribe of M'nasheh - and brought them to Halach, Havor, Hara and to the Gozan River, where they are to this day.
Berean Standard Bible
So the God of Israel stirred up the spirit of Pul king of Assyria (that is, Tiglath-pileser king of Assyria) to take the Reubenites, the Gadites, and the half-tribe of Manasseh into exile. And he brought them to Halah, Habor, Hara, and the river of Gozan, where they remain to this day.
American Standard Version
And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath-pilneser 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 of Gozan, unto this day.
World English Bible Messianic
The God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath Pilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half-tribe of Manasseh, and brought them to Halah, and Habor, and Hara, and to the river of Gozan, to this day.
Geneva Bible (1599)
And the God of Israel stirred vp the spirit of Pul king of Asshur, and the spirite of Tilgath Pilneeser king of Asshur, and he caryed them away: euen the Reubenites and the Gadites, and the halfe tribe of Manasseh, and brought them vnto Halah and Habor, and Hara, and to the riuer Gozan, vnto this day.
Young's Literal Translation
and stir up doth the God of Israel the spirit of Pul king of Asshur, and the spirit of Tilgath-Pilneser king of Asshur, and he removeth them--even the Reubenite, and the Gadite, and the half of the tribe of Manasseh--and bringeth them in to Halah, and Habor, and Hara, and the river of Gozan unto this day.
In the KJVVerse 10,455 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 5:26 powerfully narrates the divine orchestration of the Assyrian exile of the Transjordanian tribes—Reuben, Gad, and the half-tribe of Manasseh. It emphatically declares God's active sovereignty over world rulers, specifically identifying Pul (Tiglath-Pileser III) and Tilgathpilneser as kings whose spirits He "stirred up" to execute His judgment upon His unfaithful people. This pivotal historical event, resulting in their forced deportation to specific regions within the vast Assyrian Empire, stands as a stark and enduring testament to the severe consequences of covenant disobedience and God's unwavering control over all historical outcomes, even those involving profound national discipline.
CONTEXT
Literary Context: This verse serves as the climactic conclusion to the detailed genealogical record of the Transjordanian tribes (Reuben, Gad, and the half-tribe of Manasseh) presented in 1 Chronicles 5. The Chronicler, writing for a post-exilic audience, meticulously traces their lineage, territorial expansion, and military prowess in the preceding verses (1 Chronicles 5:1-17). However, the narrative takes a sharp turn in 1 Chronicles 5:25, explicitly stating the reason for their downfall: "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." Verse 26, therefore, presents the direct, divinely-ordained consequence of this profound spiritual apostasy, bringing the historical account of these tribes to its tragic and devastating fulfillment. It highlights God's immediate and decisive response to covenant unfaithfulness.
Historical & Cultural Context: The events described in 1 Chronicles 5:26 occurred during the zenith of the Neo-Assyrian Empire's aggressive expansion in the 8th century BCE. The kings mentioned, Pul and Tilgathpilneser, refer to the same formidable monarch, Tiglath-Pileser III (reigned 745-727 BCE). "Pul" was his Babylonian throne name, while "Tilgathpilneser" was his Assyrian regnal name, reflecting his dual authority. Tiglath-Pileser III was notorious for his brutal yet highly effective policy of mass deportation of conquered peoples. This strategy aimed to crush nationalistic resistance, assimilate diverse populations into the Assyrian imperial structure, and prevent future rebellions. The deportation of the Transjordanian tribes is historically corroborated by Assyrian annals and biblical accounts in 2 Kings 15:19 and 2 Kings 15:29. The specified locations—Halah, Habor, Hara, and the river Gozan—were indeed regions within the vast Assyrian Empire, likely situated in Mesopotamia or Media, where the deported Israelites were forcibly resettled, thereby irrevocably severing their ties to the Promised Land. The concluding phrase "unto this day" underscores the enduring reality and permanence of this exile at the time the Chronicler was composing his work, signifying a complete and lasting loss of their ancestral territories.
Key Themes: The most prominent theme powerfully articulated in 1 Chronicles 5:26 is Divine Sovereignty. The Chronicler emphatically states that "the God of Israel stirred up the spirit" of these powerful Assyrian kings, unequivocally asserting God's ultimate control over all nations and their rulers, even those who do not acknowledge Him. He uses them as instruments to accomplish His divine purposes, whether for judgment or blessing, a truth echoed throughout the Old Testament, such as in Isaiah 10:5-6 where Assyria is depicted as the "rod of my anger." Another crucial theme is the Consequences of Disobedience. The exile was not a random misfortune but a direct, divinely orchestrated judgment for the Transjordanian tribes' persistent idolatry and covenant unfaithfulness, as explicitly stated in 1 Chronicles 5:25. This serves as a potent warning about the gravity of breaking covenant with God. Lastly, the verse highlights Historical Fulfillment and Divine Purpose. By meticulously recording the specific kings, tribes, and geographical destinations, the Chronicler affirms the historical accuracy of these catastrophic events and underscores that even devastating national calamities are integral to God's overarching plan for His people, demonstrating His faithfulness to His warnings and promises.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several potent literary devices in this verse to convey its profound theological and historical message. Divine Agency is paramount, immediately established by the phrase "the God of Israel stirred up the spirit," which places God as the ultimate and decisive actor behind the historical events, contrasting sharply with a purely human-centric view of history. The Historical Narrative is meticulously precise, naming specific kings (Pul, Tilgathpilneser), tribes (Reubenites, Gadites, half tribe of Manasseh), and geographical locations (Halah, Habor, Hara, river Gozan), lending undeniable credibility and weight to the account as a factual record of divine judgment. The Repetition of the Assyrian king's names (Pul and Tilgathpilneser) serves to underscore the formidable power of the instrument God used, while also perhaps reflecting the Chronicler's integration of multiple historical sources. Finally, the verse contains a subtle element of Foreshadowing, as the exile of the Transjordanian tribes anticipates the later, more widespread exiles of the northern kingdom of Israel and eventually Judah, reinforcing the consistent pattern of divine judgment for covenant unfaithfulness that permeates Israel's entire history.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 5:26 serves as a powerful theological statement about God's absolute sovereignty, not just over Israel, but over all nations and their rulers. It challenges any notion of a limited deity, asserting that even the most powerful pagan empires are ultimately instruments in the hands of the God of Israel. This divine control is not merely passive permission but active incitement, demonstrating that God can use even the wicked intentions of human leaders to accomplish His righteous purposes, particularly in executing judgment upon His unfaithful people. This truth provides both comfort in God's ultimate control and a sobering warning regarding the consequences of persistent rebellion against His covenant.
REFLECTION AND APPLICATION
The account of the Transjordanian tribes' exile in 1 Chronicles 5:26 offers profound and enduring lessons for believers today. It underscores the unwavering truth of God's sovereignty over all of history and every human endeavor. Even in times of national upheaval, political instability, or profound personal hardship, this verse reminds us that God is not absent, powerless, or indifferent; rather, He is actively orchestrating events, often using unexpected means and unlikely actors to achieve His ultimate purposes. This should inspire both awe and profound trust, knowing that our lives and the grand course of the world are held firmly in His mighty hands. Simultaneously, it serves as a solemn warning: God's justice is real, and persistent unfaithfulness to His covenant—whether through idolatry, spiritual apathy, or moral compromise—will inevitably lead to consequences. Just as the tribes faced exile for "whoring after the gods of the land," we are called to vigilant faithfulness, recognizing that our spiritual health and well-being are intrinsically linked to our obedience and singular devotion to the one true God. This verse compels us to examine our own hearts, ensuring that our allegiances are undivided and our lives reflect genuine commitment to Christ and His kingdom.
Questions for Reflection
FAQ
Why does the verse mention two different names for the Assyrian king, Pul and Tilgathpilneser?
Answer: This verse refers to the same historical figure, Tiglath-Pileser III. "Pul" was his personal name, which he used when he ascended the throne of Babylon, while "Tilgathpilneser" was his regnal name as king of Assyria. The Chronicler, likely drawing from different historical records or traditions, includes both names to emphatically identify the powerful monarch responsible for the deportation. This dual naming reinforces the historical accuracy of the account and highlights the formidable power of the king whom God used as His instrument of judgment, as also seen in 2 Kings 15:19 and 2 Kings 15:29.
What was the significance of the "unto this day" phrase at the end of the verse?
Answer: The phrase "unto this day" (H3117) indicates that at the time the Chronicler was writing (likely during or after the Babylonian exile, centuries after the Assyrian deportation), the Transjordanian tribes had not returned to their ancestral lands. Their exile was a permanent and established reality, signifying a complete and lasting loss of their territory and tribal identity within the land of Israel. This emphasizes the lasting and severe consequences of their disobedience and serves as a somber reminder to the post-exilic community about the critical importance of covenant faithfulness. It underscores that God's judgments, while sometimes delayed, are certain and can have profound, long-term implications for generations.
Does God still "stir up" the spirits of world leaders today, and how should we understand this?
Answer: Yes, the biblical narrative consistently portrays God as sovereign over all rulers and nations, actively influencing human affairs to accomplish His purposes. While we may not always perceive His hand directly, passages like Proverbs 21:1 affirm that "The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will." This means God can use any leader, regardless of their personal faith or intentions, to bring about His will—whether for judgment, blessing, or the advancement of His kingdom. For believers, this truth provides a profound foundation for trust and prayer, knowing that even in chaotic geopolitical landscapes, God remains ultimately in control, working all things together for His glory and the good of those who love Him (Romans 8:28).
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 5:26 details a historical act of divine judgment and exile, its underlying themes find profound Christ-centered fulfillment. The "stirring up" of pagan kings by the God of Israel points to a divine sovereignty that ultimately culminates in the person and redemptive work of Jesus Christ. Just as God used an earthly king to bring about judgment for sin, so too did He orchestrate the ultimate judgment for humanity's sin to fall upon His own Son, the Lamb of God who takes away the sin of the world. The exile of the Transjordanian tribes, a consequence of their spiritual "whoring" and covenant unfaithfulness, powerfully foreshadows humanity's universal spiritual alienation and exile from God due to sin. Christ, through His perfect life, atoning sacrifice on the cross, and victorious resurrection, provides the sole means for true reconciliation and "return" from this spiritual exile, bringing us into a new covenant relationship where we are no longer strangers and aliens but fellow citizens with the saints and members of the household of God. Furthermore, the Chronicler's emphasis on God's unwavering control over history, even through seemingly hostile forces, finds its ultimate and most glorious expression in the cross itself. What appeared to be the triumph of evil was, in fact, God's sovereign plan unfolding for the redemption of humanity, demonstrating that God works all things together for good for those who love him. In Christ, the pattern of judgment for sin is broken for those who believe, replaced by abundant grace, and the promise of a heavenly inheritance where there will be no more exile, but eternal dwelling with God in the New Jerusalem.