1 Chronicles 7:21

Translation
King James Version
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.
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KJV (with Strong's)
And Zabad H2066 his son H1121, and Shuthelah H7803 his son H1121, and Ezer H5827, and Elead H496, whom the men H582 of Gath H1661 that were born H3205 in that land H776 slew H2026, because they came down H3381 to take away H3947 their cattle H4735.
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Complete Jewish Bible
his son Zavad and his son Shutelach; also 'Ezer and El'ad, whom the men of Gat born in the land killed when they came down to raid their cattle.
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Berean Standard Bible
Shuthelah, Bered his son, Tahath his son, Eleadah his son, Tahath his son, Zabad his son, and Shuthelah his son. Ezer and Elead were killed by the natives of Gath, because they went down to steal their livestock.
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American Standard Version
and Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in the land slew, because they came down to take away their cattle.
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World English Bible Messianic
and Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath who were born in the land killed, because they came down to take away their livestock.
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Geneva Bible (1599)
And Zabad his sonne, and Shuthelah his sonne, and Ezer, and Elead: and the men of Gath that were borne in the land, slewe them, because they came downe to take away their cattel.
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Young's Literal Translation
and Zabad his son, and Shuthelah his son, and Ezer, and Elead; and slain them have men of Gath who are born in the land, because they came down to take their cattle.
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In the KJVVerse 10,557 of 31,102

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SUMMARY

1 Chronicles 7:21 is a striking narrative interlude embedded within the genealogies of the tribe of Ephraim, recounting a tragic incident of violence and loss. It details how Zabad, Shuthelah, Ezer, and Elead, descendants of Ephraim, were killed by the native inhabitants of Gath, a prominent Philistine city. This fatal confrontation occurred because the Ephraimites had "come down to take away their cattle," indicating an aggressive raid for resources that resulted in a deadly and costly encounter. This brief, poignant account stands out in the otherwise list-like genealogical record, serving as a stark reminder of the harsh realities, territorial struggles, and violent sacrifices faced by the Israelite tribes during their early settlement in the land of Canaan.

CONTEXT

  • Literary Context: This verse serves as a dramatic and somber interruption within the otherwise methodical and often dry genealogical lists of 1 Chronicles 7, specifically within the lineage of Ephraim (1 Chronicles 7:20-29). The Chronicler, known for his meticulous attention to Israelite heritage, tribal organization, and the continuity of God's covenant people, typically presents names and brief familial connections. However, verses 20-22 deviate from this pattern to highlight a significant, albeit tragic, event in Ephraim's early history. The inclusion of this incident, rather than just names, underscores its profound importance to the Chronicler's audience, perhaps serving to explain the subsequent birth of Beriah, whose name is explicitly stated to mean "in evil" or "in sorrow," as recorded in 1 Chronicles 7:23. This narrative pause emphasizes the immense struggles, sacrifices, and the cost of establishing the tribes in the Promised Land, demonstrating that the inheritance was not without severe challenges.
  • Historical & Cultural Context: The event described in 1 Chronicles 7:21 likely transpired during the tumultuous period of Israel's settlement in Canaan, possibly pre-monarchy or during the Judges era. The "men of Gath" refer to the Philistines, one of the formidable "Sea Peoples" who had settled the southwestern coastal plain of Canaan. Gath was one of their five principal cities, renowned for its military prowess and later infamous as the hometown of Goliath, as seen in 1 Samuel 17:4. The phrase "born in that land" emphasizes the Philistines' established presence and their inherent claim to the territory, standing in stark contrast to the Israelites who were in the process of settling. Raiding for cattle ("to take away their cattle") was a common, albeit perilous, practice in the ancient Near East, serving as a means of acquiring wealth, sustenance, or asserting dominance. Such acts frequently led to violent retribution, as this account vividly illustrates. The Ephraimites, whose tribal territory was situated in the central highlands, would have "come down" from their elevated settlements into the lower plains where Gath was located, clearly indicating an offensive, rather than defensive, maneuver.
  • Key Themes: This verse, though brief, contributes to several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, it vividly illustrates the struggle for the land and the constant conflict faced by the Israelite tribes as they contended with indigenous peoples for territory and resources. This theme is echoed extensively throughout the book of Judges and other historical books. Secondly, it highlights the severe consequences of unsanctioned aggression or raiding, demonstrating how attempts to seize resources through violence could lead to tragic and irreversible loss of life. The immediate and fatal outcome of the Ephraimites' raid serves as a stark reminder of the destructive nature of inter-group conflict and the human cost of greed. Thirdly, despite the profound tragedy, the Chronicler's inclusion of this event within the genealogy, immediately followed by the birth of Beriah, subtly underscores the resilience and continuity of God's covenant people. Even amidst sorrow, setback, and death, God's plan for Israel's lineage and their eventual inheritance of the land continued, reflecting a broader biblical theme of divine faithfulness and sovereignty amidst human struggle and failure, as powerfully articulated in Genesis 50:20.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • son (Hebrew, bên, H1121): From בָּנָה; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.). This word, repeated for Zabad and Shuthelah, emphasizes the familial connection and the tragic loss within the Ephraimite lineage. It highlights the direct continuation of the family line, which is then abruptly cut short for these individuals.
  • Gath (Hebrew, Gath, H1661): The same as גַּת; Gath, a Philistine city. Gath was one of the five principal Philistine cities, a formidable military and cultural center. Its mention immediately signals a powerful, established, and often hostile presence that the Israelites encountered. The Philistines were a major adversary for Israel throughout the period of the Judges and early monarchy.
  • slew (Hebrew, hârag, H2026): A primitive root; to smite with deadly intent; destroy, out of hand, kill, murder(-er), put to (death), make (slaughter), [idiom] surely. This verb is a direct and unambiguous term for killing, often in a violent context. Its use here conveys the brutal and unequivocal nature of the confrontation, emphasizing the finality and lethality of the Philistines' response to the Ephraimite raid.

Verse Breakdown

  • "And Zabad his son, and Shuthelah his son, and Ezer, and Elead": This initial clause meticulously names the four Ephraimite men who were victims of the incident. The repetition of "his son" for Zabad and Shuthelah explicitly connects them to Ephraim's direct lineage (through Shuthelah, Ephraim's son), underscoring the profound loss suffered by the tribal family unit. The naming of individuals personalizes the tragedy, making it more impactful than a mere statistical loss.
  • "whom the men of Gath [that were] born in [that] land slew": This part identifies the perpetrators as the indigenous inhabitants of Gath, emphasizing their native claim to the territory ("born in that land"). This detail subtly contrasts with the Israelites, who were newcomers attempting to settle the land, highlighting the underlying conflict over land ownership and sovereignty. The verb "slew" (Hebrew: harag) is direct and violent, leaving no ambiguity about the fatal outcome of the encounter.
  • "because they came down to take away their cattle": This final clause provides the explicit and immediate reason for the conflict. The phrase "came down" suggests a descent from the higher elevations of the Israelite highlands into the lower plains where the Philistine city of Gath was situated, indicating an offensive maneuver. The motive—plundering livestock—reveals a common cause of ancient conflicts: disputes over resources and wealth, which in this case led to lethal consequences for the Ephraimite raiders.

Literary Devices

The Chronicler employs several potent literary devices in this terse but impactful verse. The most prominent is Narrative Interruption, where a brief, tragic story suddenly breaks the otherwise monotonous genealogical list. This abrupt shift serves to draw immediate attention to the event, highlighting its significance beyond a mere name and providing a poignant human element to the lineage. There is also an element of Irony in the Ephraimites, who are meant to inherit the land promised by God, being killed by "those born in the land" (the Philistines) while attempting to seize resources. This underscores the profound challenges and inherent dangers of the conquest and settlement period. The Conciseness of the verse, delivering a poignant tragedy and its cause in a single, compact sentence, makes its impact all the more stark and memorable. Furthermore, the conflict with the "men of Gath" can be seen as Foreshadowing the much larger and more significant conflicts between Israel and the Philistines that would characterize the periods of the Judges and the early monarchy, culminating in figures like Samson and David.

THEOLOGICAL AND THEMATIC CONNECTIONS

This seemingly minor genealogical detail carries significant theological weight, illustrating the harsh realities of Israel's early existence in the Promised Land. It underscores that the inheritance of the land, though divinely promised, was not a seamless, effortless process, but one fraught with conflict, loss, and human failure. While God had indeed promised the land to Abraham's descendants (Genesis 12:7), its possession often required costly struggles, sometimes initiated by Israel's own aggressive actions. The incident reveals the consequences of human sin—greed and violence—even within the covenant community. Yet, the Chronicler's inclusion of this tragedy, followed by the birth of Beriah, subtly points to God's enduring faithfulness to His covenant promises, ensuring the continuation of the lineage despite setbacks. This resilience in the face of death and conflict is a recurring theme throughout Scripture, demonstrating that God's purposes are not thwarted by human weakness or tragedy.

REFLECTION AND APPLICATION

1 Chronicles 7:21, though a brief historical note, offers profound insights into human nature and the complexities of life in a fallen world. It reminds us that conflict, often driven by desires for resources or power, is a persistent reality. The tragic outcome of the Ephraimites' raid serves as a sober warning about the destructive consequences of unsanctioned aggression and the high cost of violence. It challenges us to critically examine our own motives when engaging in disputes, whether personal, communal, or national, and to seek pathways of peace and justice rather than resorting to destructive means. Furthermore, the verse, when read in context with the subsequent birth of Beriah, speaks powerfully to the theme of resilience and the continuation of life and purpose even in the face of profound loss and sorrow. It prompts us to reflect on how we navigate setbacks, how we mourn, and how we find hope and continuity amidst life's inevitable tragedies, trusting in a sovereign God who works even through difficult circumstances and ensures the ultimate fulfillment of His plans.

Questions for Reflection

  • How does this brief, tragic account challenge our assumptions about the "Promised Land" and Israel's early settlement, highlighting the human cost involved?
  • What lessons can we draw from the consequences of unsanctioned aggression or raids for resources in our own lives or in contemporary society, and how might we pursue peace instead?
  • In what ways does God demonstrate His faithfulness and the continuation of His purposes, even in the midst of human failure, loss, and tragedy, as seen here and in broader biblical narratives?

FAQ

Why is this specific incident included in a genealogy, which typically just lists names?

Answer: The inclusion of this specific, tragic event in a genealogical list is highly unusual and therefore profoundly significant. It serves as a narrative interlude that breaks the monotonous flow of names to highlight a pivotal and costly moment in Ephraim's early history. Primarily, it explains the subsequent birth of Beriah (as noted in 1 Chronicles 7:23), whose name likely means "in evil" or "in sorrow," indicating he was born after this tragic loss. This detail underscores the immense human cost of Israel's settlement in Canaan and the struggles faced by the tribes. It also emphasizes the resilience of the lineage and God's faithfulness in ensuring its continuation despite severe setbacks, providing both crucial historical context and deep theological meaning to the Chronicler's record.

Who were the "men of Gath" and what was their significance to Israel?

Answer: The "men of Gath" were Philistines, one of the powerful "Sea Peoples" who settled the southwestern coastal plain of Canaan around the 12th century BC. Gath was one of their five major city-states (along with Gaza, Ashkelon, Ashdod, and Ekron) and a formidable adversary to Israel throughout much of its early history. They were known for their military strength, particularly their advanced use of iron weaponry, which often gave them a significant advantage over the Israelites (e.g., 1 Samuel 13:19-22). The mention of Gath here immediately signals a powerful, established, and often hostile presence that Israel had to contend with, foreshadowing later major conflicts like the one involving David and Goliath.

What does "came down to take away their cattle" imply about the Ephraimites' actions?

Answer: The phrase "came down to take away their cattle" implies an act of aggressive raiding or plundering. "Came down" suggests movement from the higher elevations of Ephraim's central highland territory to the lower plains where the Philistine city of Gath was located. This was not a defensive action but an offensive one, an attempt to seize valuable livestock, which was a primary form of wealth and sustenance in the ancient world. Such raids were common in the ancient Near East but were high-risk endeavors that often led to violent retribution, as tragically demonstrated in this verse. It highlights a moment of human initiative and aggression that had fatal consequences, underscoring the dangers inherent in unauthorized attempts to acquire resources through force.

CHRIST-CENTERED FULFILLMENT

While 1 Chronicles 7:21 recounts a specific historical tragedy within a tribal genealogy, its underlying themes resonate deeply with the broader narrative of redemption culminating in Christ. The death of these Ephraimite men, victims of human aggression and the pursuit of earthly resources, starkly illustrates the brokenness of a fallen world where sin leads to violence and ultimately, death (Romans 6:23). Yet, the Chronicler's immediate follow-up with the birth of Beriah, ensuring the continuation of the lineage despite sorrow, subtly points to God's unwavering faithfulness to His covenant promises—promises that ultimately find their "Yes" and "Amen" in Jesus Christ (2 Corinthians 1:20). Jesus, the true "seed" of Abraham (Galatians 3:16), is the one who finally triumphs over the spiritual "men of Gath"—the powers of sin, death, and the devil—not through violent conquest or resource raids, but through His sacrificial death and resurrection (Colossians 2:15). He establishes a new covenant where true peace is found, not through human aggression, but through reconciliation with God and one another (Ephesians 2:14). The resilience of the Ephraimite lineage in the face of death foreshadows the ultimate victory of life over death secured by Christ, offering eternal hope beyond all earthly tragedies and confirming that God's redemptive purposes will prevail (1 Corinthians 15:54-57).

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Commentary on 1 Chronicles 7 verses 20–40

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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