1 Chronicles 7:22

Translation
King James Version
And Ephraim their father mourned many days, and his brethren came to comfort him.
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KJV (with Strong's)
And Ephraim H669 their father H1 mourned H56 many H7227 days H3117, and his brethren H251 came H935 to comfort H5162 him.
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Complete Jewish Bible
Efrayim their father mourned for a long time, and his kinsmen came to comfort him.
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Berean Standard Bible
Their father Ephraim mourned for many days, and his relatives came to comfort him.
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American Standard Version
And Ephraim their father mourned many days, and his brethren came to comfort him.
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World English Bible Messianic
Ephraim their father mourned many days, and his brothers came to comfort him.
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Geneva Bible (1599)
Therefore Ephraim their father mourned many dayes, and his brethren came to comfort him.
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Young's Literal Translation
And Ephraim their father mourneth many days, and his brethren come in to comfort him,
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See also
Job 2:11Genesis 37:34
In the KJVVerse 10,558 of 31,102

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SUMMARY

1 Chronicles 7:22 presents a deeply moving narrative interlude within the extensive and often dry genealogies of Ephraim, one of Israel's most prominent tribes. This verse poignantly depicts Ephraim, the patriarch, immersed in profound grief and lamentation for "many days" following the tragic loss of his sons, who were killed in a raid. It then highlights the compassionate and vital response of his "brethren," who came to offer him comfort, thereby underscoring the indispensable role of communal solidarity, empathy, and mutual support within ancient Israelite society during times of deep personal sorrow and devastation.

CONTEXT

  • Literary Context: This verse is strategically placed within a lengthy genealogical section spanning 1 Chronicles 1-9, specifically detailing the descendants of Ephraim, son of Joseph, in 1 Chronicles 7:20-29. The immediate preceding verses, 1 Chronicles 7:20-21, set the stage by describing the tragic incident that precipitates Ephraim's profound mourning: his sons Ezer and Elead were killed by the men of Gath while attempting to raid their livestock. This specific detail is unique to the Chronicler's account, not found in the Pentateuch or earlier historical books, suggesting the Chronicler's deliberate and selective inclusion of specific narratives to convey theological or moral lessons even within the framework of genealogical lists. The abrupt shift from a detached enumeration of names to a deeply emotional, human moment makes 1 Chronicles 7:22 stand out, drawing the reader's attention to the personal cost of conflict and the enduring importance of familial and communal bonds.
  • Historical & Cultural Context: In ancient Israel, lineage and tribal identity were foundational, serving as the bedrock for land inheritance, social structure, and religious identity. The loss of sons, particularly in battle or a raid, was an utterly devastating blow, impacting not only the immediate family but also the continuity, strength, and future of the tribal line. Mourning customs in the ancient Near East were often elaborate and prolonged, involving public displays of grief, lamentation, and specific rituals to acknowledge the depth of sorrow and the disruption caused by death. The phrase "mourned many days" reflects this cultural expectation of an extended period of lamentation, signifying a deep and persistent sorrow rather than a fleeting emotion. Furthermore, the act of "brethren" coming to comfort Ephraim underscores the strong communal ties and the expectation of mutual support within the extended family and tribal unit. In a society without formal support systems, the community, particularly close kin, played a crucial and indispensable role in providing solace, practical assistance, and emotional sustenance to those experiencing profound tragedy.
  • Key Themes: 1 Chronicles 7:22 contributes significantly to several key themes woven throughout 1 Chronicles. Firstly, it powerfully highlights the Profound Reality of Human Grief and Loss, demonstrating that even foundational patriarchs like Ephraim were not immune to deep emotional pain and suffering. This humanizes the biblical figures, making them relatable and underscoring the universal nature of sorrow. Secondly, it emphasizes the Indispensable Role of Community and Compassion in times of suffering. The "brethren" coming to comfort Ephraim vividly illustrates the biblical principle of bearing one another's burdens, a theme echoed throughout Scripture, from the communal laments found in the Psalms to the New Testament call to "weep with those who weep" in Romans 12:15. Lastly, the Chronicler's deliberate inclusion of this specific narrative within a genealogy suggests an interest beyond mere historical record-keeping; it reflects a desire to convey Moral and Spiritual Lessons about human experience, divine providence, and the enduring importance of solidarity within God's people, even amidst the recounting of tribal origins and conflicts, as seen in the broader narrative of 1 Chronicles.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Mourned (Hebrew, ʼâbal', H56): The Hebrew verb אָבַל (H56, ʼâbal') is a primitive root meaning "to bewail" or "lament." It signifies a deep, profound sense of grief, sorrow, and lamentation, often in response to death or disaster. This word describes a state of intense distress and typically implies outward, visible expressions of mourning such as weeping, fasting, or wearing sackcloth. In this context, Ephraim's 'ʼâbal' is not a fleeting emotion but an enduring state, lasting "many days," indicating the severity of his loss and the depth of his paternal anguish.
  • Days (Hebrew, yôwm', H3117): The Hebrew noun יוֹם (H3117, yôwm') refers to a "day," often encompassing the warm hours from sunrise to sunset, or a full 24-hour period from sunset to sunset. However, it can also be used figuratively to denote a "space of time defined by an associated term," or an extended period. The phrase "many days" (rab yôwm) emphasizes the prolonged duration of Ephraim's mourning, indicating that his grief was not short-lived but extended over a significant, perhaps indeterminate, period, reflecting the profound impact of his loss.
  • Comfort (Hebrew, nâcham', H5162): The Hebrew verb נָחַם (H5162, nâcham') is a primitive root meaning "to sigh," or "breathe strongly." By implication, it means "to be sorry," "to pity," "to console," or "to rue." In a favorable sense, it denotes bringing relief from distress, offering solace, or restoring hope and peace. The use of this word here highlights the compassionate and intentional action of Ephraim's brethren, who did not merely sympathize but actively sought to alleviate his pain and provide emotional support, demonstrating a tangible act of consolation.

Verse Breakdown

  • "And Ephraim their father mourned many days": This opening clause immediately establishes the central figure, Ephraim, and his profound emotional state. The designation "their father" explicitly links his sorrow back to the sons mentioned in the preceding verses, whose tragic deaths are the direct cause of his grief. The phrase "mourned many days" powerfully conveys the prolonged and intense nature of his lamentation, indicating a period of deep sorrow that was not quickly resolved. It paints a vivid and relatable picture of a patriarch consumed by anguish, standing in stark contrast to the typical, often impersonal, genealogical entries.
  • "and his brethren came to comfort him": This second clause introduces a crucial communal response to Ephraim's suffering. "His brethren" refers to his extended family, tribal kin, or perhaps even broader fellow Israelites, underscoring the strong familial and tribal bonds prevalent in ancient Israelite society. Their action, "came to comfort him," signifies an active, empathetic, and intentional intervention. It highlights the cultural expectation and spiritual importance of communal support in times of tragedy, demonstrating solidarity, compassion, and the practical expression of care for a grieving member of the community.

Literary Devices

The Chronicler employs several effective Literary Devices within this concise verse. The most prominent is the use of Narrative Interlude, where a short, emotionally charged story is inserted into a typically dry and factual genealogical list. This sudden, deliberate shift in tone and content immediately grabs the reader's attention, emphasizing the human element and the personal cost of conflict amidst the recounting of lineage. The verse also powerfully utilizes Pathos, evoking a strong sense of pity and sorrow for Ephraim's profound grief, making him a relatable and sympathetic figure despite his ancient status. Furthermore, there is a subtle yet significant Contrast between the violent death of his sons in the preceding verses and the compassionate comfort offered by his brethren, highlighting the dual realities of suffering and solidarity within the human experience. The phrase "mourned many days" serves as a form of Emphasis, underscoring the depth, duration, and legitimacy of Ephraim's sorrow, making the communal response of comfort all the more significant and impactful.

THEOLOGICAL AND THEMATIC CONNECTIONS

This poignant verse serves as a powerful reminder of the universal reality of human suffering and the profound biblical emphasis on communal care within the covenant community. The deep, prolonged grief of Ephraim over the devastating loss of his children resonates with the brokenness of a fallen world, where death, sorrow, and tragedy are inevitable consequences of sin. Yet, the compassionate response of his brethren points to a profound theological truth: God often provides comfort and healing through the presence and active compassion of others. This act of solidarity reflects the divine design for humanity to live in community, bearing one another's burdens and offering solace in times of distress. It underscores that even in the midst of profound tragedy, God's people are called to embody His empathy and love, transforming moments of despair into opportunities for grace, fellowship, and the tangible expression of divine care.

REFLECTION AND APPLICATION

The brief yet powerful narrative of Ephraim's mourning and the comfort offered by his brethren serves as a timeless paradigm for how we are to navigate grief and support one another within a compassionate community. It profoundly validates the deep, often prolonged, and intensely personal nature of sorrow, particularly in the face of devastating loss. Ephraim was not expected to "get over it" quickly; his "many days" of mourning acknowledge the legitimate and necessary need for time and space to process profound pain. For us today, this means recognizing that grief is a complex process, not a singular event, and that rushing, minimizing, or offering trite platitudes to another's sorrow is unhelpful and often harmful. More importantly, the verse highlights the transformative and often underestimated power of simple presence. Ephraim's brethren didn't necessarily have profound theological explanations or immediate solutions; they simply "came to comfort him." This teaches us that often, the most powerful and meaningful act of compassion is simply to "be there" for those who are hurting, offering a listening ear, a silent and empathetic presence, or practical support, rather than attempting to fix, explain away, or intellectualize their pain. It underscores the indispensable role of the church and our broader communities as a vital network of support, where burdens are genuinely shared, and God's divine comfort is tangibly channeled through the loving actions of His people.

Questions for Reflection

  • How does Ephraim's prolonged mourning challenge modern societal tendencies to rush or suppress grief, both in ourselves and in others?
  • What does the action of Ephraim's "brethren" teach us about the most effective and compassionate ways to offer comfort to someone in deep sorrow?
  • In what specific ways can our communities—whether family, church, or close friends—better embody the "coming to comfort" seen in this verse?
  • When have you personally experienced the profound comfort of another's empathetic presence during a time of significant grief or distress?

FAQ

Why does the Chronicler include this seemingly small, personal detail in a long genealogy?

Answer: The Chronicler's inclusion of this specific, deeply personal narrative in 1 Chronicles 7:22 within an otherwise dry and extensive genealogical record is highly significant and serves multiple crucial purposes. Firstly, it profoundly humanizes the patriarchs, reminding the reader that these foundational figures were real people who experienced the full spectrum of profound human emotions, including devastating grief and loss, thereby making them relatable across generations. Secondly, it highlights the Chronicler's broader theological and moral agenda. Unlike the Deuteronomistic history, which often focuses heavily on the rise and fall of kings and the covenant's legal aspects, the Chronicler frequently emphasizes the importance of tribal identity, the continuity of God's people, and the moral and spiritual lessons embedded in their history. This incident serves as a poignant reminder of the personal cost of conflict and the paramount importance of communal solidarity and compassion within the family of Israel. It functions as a narrative interlude that provides a moral and emotional anchor, demonstrating how God's people were meant to care for one another, even in times of profound tragedy, reinforcing themes of community, mutual support, and the practical outworking of covenant love that are central to the Chronicler's message for the post-exilic community.

CHRIST-CENTERED FULFILLMENT

The poignant scene of Ephraim's deep mourning and the comfort offered by his brethren finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While Ephraim grieved the tragic loss of his sons, Christ, the ultimate Son of God, experienced the deepest sorrow and loss, not for Himself, but on behalf of a fallen humanity. He is truly the Man of Sorrows, intimately acquainted with grief (Isaiah 53:3), who Himself wept at the tomb of Lazarus, demonstrating a profound and tender empathy for human suffering and the pain of death (John 11:35). Unlike Ephraim, whose comfort came from his earthly brethren, Jesus is the divine source of all comfort, and through His Holy Spirit, He provides an enduring solace that transcends all human limitations and circumstances (John 14:16). The comfort offered to Ephraim was temporary and limited, but the comfort Christ offers is eternal, rooted in His decisive victory over sin, death, and the grave on the cross (1 Corinthians 15:54-57). He not only understands our grief because He fully experienced it in His humanity, being tempted in every way as we are, yet without sin (Hebrews 4:15), but He also promises a glorious future where all tears will be eternally wiped away, and death will be no more (Revelation 21:4). Thus, Ephraim's experience serves as a powerful foreshadowing of the ultimate Comforter, Jesus, who bore our sorrows, conquered the sting of death, and now empowers His church to be agents of His divine comfort in a grieving world, echoing the very compassion shown to Ephraim by his kin, but with eternal significance.

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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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