TRV
Translation
King James Version
Beerah his son, whom Tilgathpilneser king of Assyria carried away captive: he was prince of the Reubenites.
KJV (with Strong's)
Beerah H880 his son H1121, whom Tilgathpilneser H8407 king H4428 of Assyria H804 carried away H1540 captive: he was prince H5387 of the Reubenites H7206.
Complete Jewish Bible
and his son Be'erah. Tilgat-Piln'eser king of Ashur carried him away captive; he was leader of the Re'uveni.
Berean Standard Bible
and Beerah his son, whom Tiglath-pileser king of Assyria carried into exile.
American Standard Version
Beerah his son, whom Tilgath-pilneser king of Assyria carried away captive: he was prince of the Reubenites.
World English Bible Messianic
Beerah his son, whom Tilgath Pilneser king of Assyria carried away captive: he was prince of the Reubenites.
Geneva Bible (1599)
Beerah his sonne: whom Tilgath Pilneeser King of Asshur caryed away: he was a prince of the Reubenites.
Young's Literal Translation
Beerah his son, whom Tilgath-Pilneser king of Asshur removed; he is prince of the Reubenite.
In the KJVVerse 10,435 of 31,102
Study This Verse
Commentary on 1 Chronicles 5 verses 1–17
1 ¶ Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.
2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:)
3 The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi.
4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son,
5 Micah his son, Reaia his son, Baal his son,
6 Beerah his son, whom Tilgathpilneser king of Assyria carried away captive: he was prince of the Reubenites.
7 And his brethren by their families, when the genealogy of their generations was reckoned, were the chief, Jeiel, and Zechariah,
8 And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baalmeon:
9 And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead.
10 And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead.
11 And the children of Gad dwelt over against them, in the land of Bashan unto Salchah:
12 Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan.
13 And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven.
14 These are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;
15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers.
16 And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders.
17 All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
I. II. Main points1. 2. Sub-points
We have here an extract out of the genealogies,
I. Of the tribe of Reuben, where we have,
1.The reason why this tribe is thus postponed. It is confessed that Reuben was the first-born of Israel, and, upon that account, might challenge the precedency; but he forfeited his birthright by defiling his father's concubine, and was, for that, sentenced not to excel, Gen 49:4. Sin lessens men, thrusts them down from their excellency. Seventh-commandment sins especially leave an indelible stain upon men's names and families, a reproach which time will not wipe away. Reuben's seed, to the last, bear the disgrace of Reuben's sin. Yet, though that tribe was degraded, it was not discarded or disinherited. The sullying of the honour of an Israelite is not the losing of his happiness. Reuben loses his birthright, yet it does not devolve upon Simeon the next in order; for it was typical, and therefore must attend, not the course of nature, but the choice of grace. The advantages of the birthright were dominion and a double portion. Reuben having forfeited these, it was thought too much that both should be transferred to any one, and therefore they were divided. (1.) Joseph had the double portion; for two tribes descended from him, Ephraim and Manasseh, each of whom had a child's part (for so Jacob by faith blessed them, Heb 11:21; Gen 48:15, Gen 48:22), and each of those tribes was as considerable, and made as good a figure, as any one of the twelve, except Judah. But, (2.) Judah had the dominion; on him the dying patriarch entailed the sceptre, Gen 49:10 Of him came the chief ruler, David first, and, in the fulness of time, Messiah the Prince, Mic 5:2. This honour was secured to Judah, though the birthright was Joseph's; and, having this, he needed not envy Joseph the double portion.
2.The genealogy of the princes of this tribe, the chief family of it (many, no doubt, being omitted), to Beerah, who was head of this clan when the king of Assyria carried them captive, Ch1 5:4-6. Perhaps he is mentioned as prince of the Reubenites at that time because he did not do his part to prevent the captivity.
3.The enlargement of the coasts of this tribe. They increasing, and their cattle being multiplied, they crowded out their neighbours the Hagarites, and extended their conquests, though not to the river Euphrates, yet to the wilderness which abutted upon that river, Ch1 5:9, Ch1 5:10. Thus God did for his people as he promised them: he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it, Exo 23:30.
II. Of the tribe of Gad. Some great families of that tribe are here named (Ch1 5:12), seven that were the children of Abihail, whose pedigree is carried upwards from the son to the father (Ch1 5:14, Ch1 5:15), as that Ch1 5:4, Ch1 5:5, is brought downwards from father to son. These genealogies were perfected in the days of Jotham king of Judah, but were begun some years before, in the reign of Jeroboam II, king of Israel. What particular reason there was for taking these accounts then does not appear; but it was just before they were carried away captive by the Assyrians, as appears Kg2 15:29, Kg2 15:31. When the judgments of God were ready to break out against them for their wretched degeneracy and apostasy then were they priding themselves in their genealogies, that they were the children of the covenant; as the Jews, in our Saviour's time, who, when they were ripe for ruin, boasted, We have Abraham to our father. Or there might be a special providence in it, and a favourable intimation that though they were, for the present, cast out, they were not cast off for ever. What we design to call for hereafter we keep an inventory of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
Copy as
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.
Copy as
Continue studying 1 Chronicles 5:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
This verse, embedded within the extensive genealogies of the tribe of Reuben, introduces Beerah, a Reubenite prince, and chronicles a pivotal historical event: the deportation of the Transjordanian tribes by Tilgathpilneser, the formidable king of Assyria. It serves to meticulously ground the biblical narrative in verifiable ancient history, underscoring the profound and devastating impact of exile on the Israelite tribes, even as it subtly notes the remarkable continuity of leadership and tribal identity within the affected community despite such catastrophic circumstances.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in this verse, and indeed throughout the broader context of 1 Chronicles 1-9, is Genealogy. The Chronicler employs these genealogical lists not merely for historical record-keeping but as a profound theological framework to establish an unbroken continuity from creation to the post-exilic community, thereby powerfully reinforcing the covenant and God's unwavering faithfulness to His people despite their failures. The direct mention of "Tilgathpilneser king of Assyria" serves as a potent Historical Allusion, grounding the biblical narrative in a specific, verifiable moment in ancient Near Eastern history. This lends significant credibility and authority to the biblical account and demonstrates the Chronicler's acute awareness of the broader geopolitical landscape. Furthermore, there is a subtle yet impactful Juxtaposition between Beerah's status as "prince" and his tragic fate of being "carried away captive." This highlights the stark and painful reality of leadership confronting overwhelming foreign power, yet it also subtly underscores the remarkable persistence of internal tribal identity despite external subjugation and the enduring nature of God's sovereign plan for His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though brief and seemingly a mere historical detail, encapsulates profound theological truths that resonate throughout Scripture. It powerfully demonstrates God's sovereign control over nations and their rulers, even those who act with seemingly autonomous power and destructive intent. The Assyrian exile, a direct consequence of Israel's persistent idolatry and covenant breaking, was ultimately within God's permissive will, serving His disciplinary and redemptive purposes. Yet, even in judgment, God meticulously preserves a remnant and faithfully maintains His covenant promises, as evidenced by the careful recording of these lineages. The mention of a "prince" amidst captivity speaks to the enduring nature of God's people and His unwavering plan, even through severe trials and apparent defeat. It reminds us that God's ultimate purposes are never thwarted by human failure or historical upheaval, but rather unfold precisely through them, guiding all things toward His glorious end.
REFLECTION AND APPLICATION
1 Chronicles 5:6, despite its seemingly dry genealogical nature, offers rich and fertile ground for profound reflection for contemporary believers. It serves as a powerful reminder that our personal and communal histories are intricately woven into God's larger, unfolding redemptive narrative. Even in moments of profound suffering, displacement, or perceived loss of control, God remains immutably sovereign, actively working His purposes. The exile of the Reubenites under a powerful foreign king stands as a stark historical testament to the dire consequences of disobedience, yet it simultaneously highlights God's enduring faithfulness to His covenant people, meticulously preserving their lineage and identity. For us today, this narrative encourages a deep and unwavering trust in God's overarching plan, even when circumstances appear bleak or chaotic. It fosters a recognition that even in the midst of trials, God can sustain leadership and preserve His people for His divine purposes. Furthermore, it underscores the vital importance of knowing our spiritual heritage and the historical foundations of our faith, understanding that God works through all circumstances—both good and seemingly bad—to accomplish His ultimate will and preserve His beloved people.
Questions for Reflection
FAQ
Who was Tilgathpilneser, and why is his mention significant in this verse?
Answer: Tilgathpilneser III was a powerful and influential king of Assyria, reigning from 745 to 727 BC. He was widely known for his aggressive military campaigns and his systematic policy of mass deportation of conquered populations, a strategy designed to break national identity and prevent rebellion. His explicit mention in 1 Chronicles 5:6 is highly significant because it provides a precise and verifiable historical anchor, firmly linking the biblical narrative to well-documented extra-biblical history. This detail confirms the historical reality of the Assyrian conquest and the subsequent deportation of the northern Israelite tribes, including Reuben, as also recorded in 2 Kings 15:29. It underscores the historical accuracy and reliability of the biblical record, demonstrating that the events described in Scripture are deeply rooted in actual historical occurrences and geopolitical realities of the ancient Near East.
What does it mean that Beerah was "prince of the Reubenites" despite being carried away captive?
Answer: The designation of Beerah as "prince of the Reubenites" indicates that he held a position of significant leadership or authority within his tribe. His being "carried away captive" by Tilgathpilneser signifies that he, along with his people, was subjected to the brutal policy of forced deportation by the Assyrian Empire. This seemingly contradictory detail highlights the tragic reality of the exile: even tribal leaders and figures of authority were not immune to the Assyrian policy of uprooting entire populations. However, it also profoundly suggests that despite the immense disruption and trauma, some form of tribal identity and recognized leadership remarkably persisted, even if diminished, during or after the initial phases of the deportation. This speaks to the resilience of the Israelite identity even under foreign domination, a theme highly relevant to the Chronicler's post-exilic audience, who also grappled with questions of identity and continuity after their return from Babylonian exile.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 5:6 appears as a mere genealogical and historical detail, it subtly but profoundly points to the broader, overarching narrative of God's unwavering faithfulness to His covenant people, even through periods of severe judgment and devastating exile. The meticulous preservation of lineage, even amidst the scattering of the tribes, powerfully foreshadows God's ultimate and glorious plan for a unified people redeemed not by earthly kings or tribal princes, but by the true and eternal King, Jesus Christ. The "carrying away captive" reflects humanity's universal spiritual bondage to sin, a profound spiritual exile from which no earthly prince or human effort could ever deliver. Christ, the ultimate "Prince of Peace" (Isaiah 9:6) and the true "Prince of Life" (Acts 3:15), enters into humanity's fallen and captive condition, not to be carried away captive, but to conquer captivity itself. His atoning death and glorious resurrection deliver His people from the spiritual exile of sin and death, gathering them into His eternal kingdom (Colossians 1:13-14). The meticulous tracking of Israel's lineage throughout the Old Testament, exemplified by verses like this, culminates in the divine genealogies of Jesus found in the Gospels (Matthew 1:1-17 and Luke 3:23-38), powerfully demonstrating that God's promises, preserved through centuries of human failure and historical upheaval, find their perfect and complete fulfillment in Him. He is the one who truly gathers His scattered flock (John 10:16) and establishes an everlasting kingdom (Daniel 7:14) that will never be carried away captive, for He Himself holds all authority in heaven and on earth (Matthew 28:18).