TRV
Translation
King James Version
¶ And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son,
Complete Jewish Bible
The descendants of Efrayim were: Shutelach, his son Bered, his son Tachat, his son El'adah, his son Tachat,
American Standard Version
And the sons of Ephraim: Shuthelah, and Bered his son, and Tahath his son, and Eleadah his son, and Tahath his son,
World English Bible Messianic
The sons of Ephraim: Shuthelah, and Bered his son, and Tahath his son, and Eleadah his son, and Tahath his son,
Geneva Bible (1599)
The sonnes also of Ephraim were Shuthelah, and Bered his sonne, and Tahath his sonne, and his sonne Eladah, and Tahath his sonne,
Young's Literal Translation
And sons of Ephraim: Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son,
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Commentary on 1 Chronicles 7 verses 20–40
20 ¶ And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son,
21 And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle.
22 And Ephraim their father mourned many days, and his brethren came to comfort him.
23 And when he went in to his wife, she conceived, and bare a son, and he called his name Beriah, because it went evil with his house.
24 (And his daughter was Sherah, who built Bethhoron the nether, and the upper, and Uzzensherah.)
25 And Rephah was his son, also Resheph, and Telah his son, and Tahan his son,
26 Laadan his son, Ammihud his son, Elishama his son,
27 Non his son, Jehoshua his son.
28 And their possessions and habitations were, Bethel and the towns thereof, and eastward Naaran, and westward Gezer, with the towns thereof; Shechem also and the towns thereof, unto Gaza and the towns thereof:
29 And by the borders of the children of Manasseh, Bethshean and her towns, Taanach and her towns, Megiddo and her towns, Dor and her towns. In these dwelt the children of Joseph the son of Israel.
30 The sons of Asher; Imnah, and Isuah, and Ishuai, and Beriah, and Serah their sister.
31 And the sons of Beriah; Heber, and Malchiel, who is the father of Birzavith.
32 And Heber begat Japhlet, and Shomer, and Hotham, and Shua their sister.
33 And the sons of Japhlet; Pasach, and Bimhal, and Ashvath. These are the children of Japhlet.
34 And the sons of Shamer; Ahi, and Rohgah, Jehubbah, and Aram.
35 And the sons of his brother Helem; Zophah, and Imna, and Shelesh, and Amal.
36 The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and Imrah,
37 Bezer, and Hod, and Shamma, and Shilshah, and Ithran, and Beera.
38 And the sons of Jether; Jephunneh, and Pispah, and Ara.
39 And the sons of Ulla; Arah, and Haniel, and Rezia.
40 All these were the children of Asher, heads of their father's house, choice and mighty men of valour, chief of the princes. And the number throughout the genealogy of them that were apt to the war and to battle was twenty and six thousand men.
We have here an account,
I. Of the tribe of Ephraim. Great things we read of that tribe when it came to maturity. Here we have an account of the disasters of its infancy, while it was in Egypt as it should seem; for Ephraim himself was alive when those things were done, which yet is hard to imagine if it were, as is here computed, seven generations off. Therefore I am apt to think that either it was another Ephraim or that those who were slain were the immediate sons of that Ephraim that was the son of Joseph. In this passage, which is related here only, we have, 1. The great breach that was made upon the family of Ephraim. The men of Gath, Philistines, giants, slew many of the sons of that family, because they came down to take away their cattle, Ch1 7:21. It is uncertain who were the aggressors here. Some make the men of Gath the aggressors, men born in the land of Egypt, but now resident in Gath, supposing that they came down into the land of Goshen, to drive away the Ephraimites' cattle, and slew the owners, because they stood up in the defence of them. Many a man's life has been exposed and betrayed by his wealth; so far is it from being a strong city. Others think that the Ephraimites made a descent upon the men of Gath to plunder them, presuming that the time had come when they should be put in possession of Canaan; but they paid dearly for their rashness and precipitation. Those that will not wait God's time cannot expect God's blessing. I rather think that the men of Gath came down upon the Ephraimites, because the Israelites in Egypt were shepherds, not soldiers, abounded in cattle of their own, and therefore were not likely to venture their lives for their neighbours' cattle: and the words may be read, The men of Gath slew them, for they came down to take away their cattle. Zabad the son of Ephraim, and Shuthelah, and Ezer, and Elead (his grandchildren), were, as Dr. Lightfoot thinks, the men that were slain. Jacob had foretold that the seed of Ephraim should become a multitude of nations (Gen 48:19), and yet that plant is thus nipped in the bud. God's providences often seem to contradict his promises; but, when they do so, they really magnify the promise, and make the performance of it, notwithstanding, so much more illustrious. The Ephraimites were the posterity of Joseph, and yet his power could not protect them, though some think he was yet living. The sword devours one as well as another. 2. The great grief which oppressed the father of the family hereupon: Ephraim mourned many days. Nothing brings the aged to the grave with more sorrow than their following the young that descend from them to the grave first, especially if in blood. It is often the burden of those that live to be old that they see those go before them of whom they said, These same shall comfort us. It was a brotherly friendly office which his brethren did, when they came to comfort him under this great affliction, to express their sympathy with him and concern for him, and to suggest that to him which would support and quiet him under this sad providence. Probably they reminded him of the promise of increase which Jacob had blessed him when he laid his right hand upon his head. Although his house was not so with God as he hoped, but a house of mourning, a shattered family, yet that promise was sure, Sa2 23:5. 3. The repair of this breach, in some measure, by addition of another son to his family in his old age (Ch1 7:23), like Seth, another seed instead of that of Abel whom Cain slew, Gen 4:25. When God thus restores comfort to his mourners, makes glad according to the days wherein he afflicted, setting the mercies over against the crosses, we ought therein to take notice of the kindness and tenderness of divine Providence; it is as if it repented God concerning his servants, Psa 90:13, Psa 90:15. Yet joy that a man was born into his family could not make him forget his grief; for he gives a melancholy name to his son, Beriah - in trouble, for he was born when the family was in mourning, when it went evil with his house. It is good to have in remembrance the affliction and the misery, the wormwood and the gall, that our souls may be humbled within us, Lam 3:19, Lam 3:20. What name more proper for man that is born of a woman than Beriah, because born into a troublesome world? It is added, as a further honour to the house of Ephraim, (1.) That a daughter of that tribe, Sherah by name, at the time of Israel's setting in Canaan, built some cities, either at her own charge or by her own care; one of them bore her name, Uzzen-sherah, Ch1 7:24. A virtuous woman may be as great an honour and blessing to a family as a mighty man. (2.) That a son of that tribe was employed in the conquest of Canaan, Joshua the son of Nun, Ch1 7:27. In this also the breach made on Ephraim's family was further repaired; and perhaps the resentment of this injury formerly done by the Canaanites to the Ephraimites might make him more vigorous in the war.
II. Of the tribe of Asher. Some men of note of that tribe are here named. Their militia was not numerous in comparison with some other tribes, only 26,000 men in all; but their princes were choice and mighty men of valour, chief of the princes (Ch1 7:40), and perhaps it was their wisdom that they coveted not to make their trained bands numerous, but rather to have a few, and those apt to the war and serviceable men.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–40. 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 7:20 provides a precise and vital segment within the extensive genealogical records of the book of 1 Chronicles. This verse meticulously traces a specific lineage within the tribe of Ephraim, detailing the direct descendants of Shuthelah through several generations, including Bered, Tahath, Eladah, and another Tahath. Far from being a mere list, this entry serves as a foundational building block within the larger tribal accounts, underscoring the meticulous preservation of Israel's family lines and their crucial role in establishing identity, land claims, and the enduring continuity of God's covenant people in the challenging post-exilic period.
CONTEXT
Literary Context: 1 Chronicles 7:20 is embedded within the comprehensive genealogical sections that span the first nine chapters of 1 Chronicles. Specifically, it is found within the detailed account of the tribe of Ephraim (1 Chronicles 7:20-29), which immediately follows the genealogies of Issachar and Benjamin. These extensive lists are not simply dry historical records but form the structural and theological backbone of the book, serving to establish the identity, legitimacy, and heritage of the Jewish community returning from Babylonian exile. The Chronicler's deliberate emphasis on lineage, particularly the Davidic line and the priestly families, meticulously prepares the reader for the subsequent historical narrative, which focuses on the kingdom of Judah, the temple, and the restoration of proper worship. By tracing Ephraim's line with such precision, this verse contributes to the overarching goal of presenting a unified and comprehensive tribal record that validates the claims and heritage of the re-forming nation, bridging the historical divide between the Northern and Southern Kingdoms.
Historical & Cultural Context: The book of 1 Chronicles was most likely compiled in the post-exilic period, roughly between the 5th and 4th centuries BC, specifically for the Jewish community that had returned to Judah from Babylonian captivity. In this era, the urgent tasks of re-establishing national identity, confirming land ownership, and restoring proper worship were paramount. Genealogies were not merely historical curiosities; they functioned as crucial legal, social, and religious documents. They were indispensable for verifying tribal affiliations, which determined rights to ancestral lands, confirmed eligibility for temple service (especially for priests and Levites), and, most significantly, validated the Davidic lineage, which carried profound Messianic hope. The tribe of Ephraim, despite being a prominent tribe of the Northern Kingdom that had fallen centuries earlier, still held considerable historical and symbolic weight as a major descendant of Joseph. The Chronicler's decision to preserve their lineage, even in a fragmented state, powerfully underscores his desire to present a unified history of all Israel, demonstrating God's enduring covenant faithfulness to His entire people, regardless of past divisions or dispersions.
Key Themes: This verse, along with the broader genealogical sections, contributes significantly to several overarching themes woven throughout 1 Chronicles. Firstly, it highlights The Importance of Lineage and Identity, demonstrating how tribal and family records were absolutely essential for the re-establishment of Israel's national and religious life after the exile. The meticulous detail, even for seemingly minor or less prominent figures, underscores the profound value placed on heritage, continuity, and belonging. Secondly, it subtly reveals God's Meticulous Care and Faithfulness, showing how divine providence preserved the family lines of His people, even through periods of dispersion, political upheaval, and apparent obscurity. This echoes the broader biblical narrative of God's unwavering commitment to His covenant promises, as seen in the preservation of the Abrahamic line, detailed in accounts like the table of nations, and ultimately the Davidic line, which culminates in the promised Messiah, as seen in Matthew's genealogy of Jesus. Finally, the verse reinforces the Structured Nature of Israelite Society, where tribal and clan identity dictated social order, land distribution, and religious roles, making such comprehensive genealogical records indispensable for the functioning and restoration of the community.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 7:20, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This is far more than a simple list of names; it is a structured literary form with profound theological and practical purposes. Genealogies serve to establish identity, validate claims (e.g., to land, priesthood, kingship), demonstrate continuity (showing God's faithfulness across generations), and provide a historical and covenantal framework for the community. The Chronicler's deliberate and extensive use of this device aims to reconnect the post-exilic community with their heritage and God's enduring covenant promises. The specific format of listing "X, and Y his son, and Z his son" is a clear example of Linear Progression, emphasizing direct, unbroken descent through paternal lines. While not a complex literary flourish, the Repetition of "Tahath his son" within the same short list is notable, highlighting the exactitude of the record and the common occurrence of recurring names within a family line, which necessitated such detailed enumeration for clarity and accuracy.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly dry list of names in 1 Chronicles 7:20 carries profound theological weight, speaking volumes about God's meticulous care and sovereignty over human history. It demonstrates that even in the minutiae of family lines, His overarching redemptive plan is being faithfully executed. The preservation of these lineages, even for tribes like Ephraim that had long since lost their political prominence and suffered dispersion, underscores God's enduring covenant with all Israel. It serves as a powerful reminder that every individual, no matter how briefly mentioned or seemingly insignificant, plays a part in God's grand narrative. This meticulous record-keeping was vital for the post-exilic community to re-establish their identity, reclaim their ancestral lands, and resume their covenant responsibilities, assuring them that God had not forgotten them despite their exile and dispersion. It is a testament to divine faithfulness that transcends generations and historical upheaval.
REFLECTION AND APPLICATION
1 Chronicles 7:20, though a simple genealogical entry, offers profound insights for contemporary readers, prompting us to consider the enduring value of heritage. This isn't merely about family history, but about understanding our place within the larger, unfolding story of God's unwavering faithfulness across millennia. The meticulous preservation of these names, even those of individuals whose lives are otherwise unrecorded, speaks volumes about God's attention to detail and His steadfast commitment to His promises across countless generations. It encourages us to recognize that our lives, however ordinary or hidden they may seem, are intricately woven into His grand, redemptive design. Just as these ancient names contributed to the unfolding of God's redemptive plan for Israel, so too do our seemingly small contributions matter in His ongoing work in the world. This verse quietly assures us that every individual is known and valued by God, and that His eternal purposes are fulfilled through the faithful continuity of His people, even in the most obscure details of history. It invites us to find our identity not just in our immediate circumstances, but in the vast, enduring lineage of God's people.
Questions for Reflection
FAQ
Why are these genealogies so long and detailed in Chronicles?
Answer: The extensive genealogies in 1 Chronicles, including this verse, served several crucial purposes for the post-exilic Jewish community. They helped to re-establish tribal identity and validate claims to ancestral land, which was essential for rebuilding society after the return from exile. They also confirmed the legitimacy of priestly and Levitical families for temple service, ensuring the proper functioning of worship. Most importantly, these genealogies meticulously traced the royal lineage of David, upon which the hope for a future Messiah rested. Beyond these practical matters, these lists profoundly demonstrated God's faithfulness in preserving His covenant people and promises through centuries of upheaval, dispersion, and apparent abandonment, assuring them of His enduring commitment.
What is the significance of Ephraim in Israelite history?
Answer: Ephraim was one of the two sons of Joseph and became one of the most prominent and populous tribes of Israel. Jacob famously blessed Ephraim over his older brother Manasseh, granting him a significant inheritance and a greater destiny, as recorded in Genesis 48. Later, Ephraim became the leading tribe of the Northern Kingdom of Israel after the division of the monarchy following Solomon's reign, often used synonymously with "Israel" or "Northern Kingdom" in prophetic literature, such as in Hosea 4:17. Its inclusion in the Chronicler's genealogies underscores the desire to present a comprehensive history of all Israel, uniting the fragmented past into a continuous narrative for the returning exiles, emphasizing God's covenant with the entire nation.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 7:20 appears to be a simple list of names, its inclusion in the biblical canon profoundly points to the meticulous nature of God's redemptive plan, which ultimately culminates in Jesus Christ. The preservation of these lineages, even those of tribes like Ephraim that were politically diminished and scattered, underscores the divine commitment to a historical process that would inevitably lead to the birth of the Messiah. Every name, every "his son," in these genealogies is a testament to God's faithfulness in maintaining a chosen line through which His covenant promises would be fulfilled. The ultimate purpose of such detailed records, whether in the Old Testament or the New Testament genealogies of Jesus found in Matthew 1 and Luke 3, is to affirm the authentic humanity and historical reality of the Son of God. Jesus, as the "son of David" and "son of Abraham" (Matthew 1:1), is the ultimate heir of all these promises, fulfilling the hopes and preserving the identity of God's people not through tribal affiliation or physical descent alone, but through His atoning sacrifice. Through Him, all who believe are invited into His new family, the church, becoming "children of God" by faith in Christ Jesus, as articulated in Galatians 3:26-29. Thus, these ancient lists are not merely historical curiosities but vital threads in the tapestry of salvation history, meticulously woven by God to reveal His Christ as the fulfillment of all promises.