TRV
Translation
King James Version
(And his daughter was Sherah, who built Bethhoron the nether, and the upper, and Uzzensherah.)
Complete Jewish Bible
His daughter was She'erah, who built upper and lower Beit-Horon and Uzen-She'erah.
Berean Standard Bible
His daughter was Sheerah, who built Lower and Upper Beth-horon, as well as Uzzen-sheerah.
American Standard Version
And his daughter was Sheerah, who built Beth-horon the nether and the upper, and Uzzen-sheerah.
World English Bible Messianic
His daughter was Sheerah, who built Beth Horon the lower and the upper, and Uzzen Sheerah.
Geneva Bible (1599)
And his daughter was Sherah, which built Beth-horon the nether, and the vpper, and Vzzen Sheerah.
Young's Literal Translation
and his daughter is Sherah, and she buildeth Beth-Horon, the lower and the upper, and Uzzen-Sherah--
In the KJVVerse 10,560 of 31,102
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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 7:24 stands as a remarkable and concise testament within the extensive genealogies of the tribe of Ephraim, uniquely highlighting Sherah, the daughter of Beriah, for her extraordinary architectural achievements. This brief but potent verse not only establishes her lineage but explicitly credits her with the monumental task of building three strategically vital towns: Bethhoron the nether, Bethhoron the upper, and Uzzensherah. Her inclusion in a predominantly male-centric record underscores her significant influence and lasting contribution to the foundational infrastructure and security of ancient Israel, preserving her legacy as a formidable builder and a testament to divine recognition of individual gifts.
CONTEXT
Literary Context: This verse is intricately woven into the lengthy genealogical accounts found in 1 Chronicles 7, which meticulously traces the lineages of several Israelite tribes. The Chronicler's overarching purpose in these detailed lists was multifaceted: to affirm the continuity of God's covenant with His people, to delineate tribal identities and land inheritances, and to establish the historical lineage leading to the Davidic monarchy and, ultimately, the Messiah. Specifically, 1 Chronicles 7:20-29 focuses on the descendants of Ephraim, one of Joseph's prominent sons, whose tribe grew to be numerous and influential. Within this typically male-dominated record, Sherah's explicit mention as the daughter of Beriah, a key figure in Ephraim's line, is notably exceptional, drawing attention to her unique and significant contributions.
Historical & Cultural Context: Ancient Israelite society operated primarily under a patriarchal structure, where genealogies almost exclusively traced male lines and celebrated male accomplishments. Consequently, the explicit mention of a woman, Sherah, and the detailed recognition of her architectural feats, is highly unusual and profoundly significant. Her inclusion suggests that her contributions were not only impactful but also widely acknowledged and revered within her community. The towns she built, Bethhoron the nether and Bethhoron the upper, were of immense strategic importance, guarding a crucial pass that linked the coastal plain with the central highlands. This pass served as a vital military and trade artery, frequently appearing in biblical narratives due to its strategic value (e.g., Joshua 10:10-11). The construction of such fortified settlements would have demanded substantial resources, exceptional leadership, and considerable engineering expertise. The naming of Uzzensherah directly after her further emphasizes her profound and enduring impact on the land and its inhabitants, an honor typically reserved for male founders or conquerors.
Key Themes: Sherah's inclusion in this genealogy contributes to several pivotal themes within the book of Chronicles and the broader biblical narrative. Firstly, it subtly underscores the theme of God's inclusive use of individuals, demonstrating that He employs people from all walks of life, regardless of gender or societal expectations, to fulfill His divine purposes and contribute to the development of His people and their land. In a cultural context that often limited women's public roles, Sherah's recognition serves as a powerful testament to her unique, God-given gifts and agency. Secondly, the verse highlights the theme of lasting legacy and enduring contribution. Sherah's work was not transient; she constructed permanent structures that profoundly shaped the geography and defense of the Ephraimite territory. This aligns seamlessly with the Chronicler's broader interest in the establishment, maintenance, and flourishing of the Israelite nation and its institutions. Finally, it reinforces the theme of divine recognition of human effort, illustrating that even within the seemingly dry lists of names, God's inspired Word acknowledges and honors those who made significant, tangible contributions to the community, echoing the importance of faithful stewardship and diligent labor seen in passages such as Proverbs 31:10-31.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Despite its brevity, 1 Chronicles 7:24 employs several significant literary devices. The overarching framework is Genealogy, which situates Sherah within the continuous historical and tribal narrative of Israel. Within this genealogical context, the specific and detailed mention of Sherah represents a powerful instance of Inclusivity or Counter-Cultural Detail. In a record overwhelmingly focused on male lineage and achievement, the explicit highlighting of a woman's architectural prowess is highly unusual and serves to draw particular attention to her unique significance and the exceptional nature of her contribution. This deviation from the norm underscores the extraordinary impact of her work. Furthermore, the verse makes prominent use of Onomastics, the study of names, particularly evident in the naming of "Uzzensherah." The act of naming a city directly after her provides a permanent Memorialization of her work and identity, transforming her name into a geographical marker and ensuring her legacy endures. This specific naming convention functions as a clear example of Eponymy, where a place derives its name from a person, further emphasizing her profound and lasting impact on the land and its people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Sherah's story, though brief, offers profound theological insights that resonate deeply with God's character and His ways of working in the world. Her inclusion in the sacred record powerfully demonstrates God's recognition and valuing of contributions from all individuals, regardless of societal norms, gender, or conventional expectations. It challenges any notion that only men or those in traditionally powerful positions are used by God for significant kingdom work. Her act of building enduring cities speaks volumes to the theme of leaving a lasting legacy, not for personal glory, but for the tangible benefit and security of the community, reflecting a divine call to faithful stewardship and constructive engagement with the world. The fact that her monumental work was deemed worthy of inclusion in a divinely inspired text underscores that God sees, honors, and records faithful labor, even when it might be overlooked or marginalized by human historians or societal structures.
REFLECTION AND APPLICATION
Sherah's story serves as a profound and inspiring reminder that God often chooses to work through diverse individuals, including those who might be overlooked or marginalized by conventional historical accounts or societal expectations, to accomplish His grand purposes. Her legacy as a builder of vital infrastructure challenges us to thoughtfully consider how we are utilizing our own unique gifts, talents, and resources to "build" in our contemporary communities—whether that building takes physical, spiritual, relational, or institutional forms. Her exceptional example encourages us to cultivate a posture of recognizing, affirming, and celebrating the often-unsung contributions of others, particularly those whose diligent efforts might be overlooked or undervalued. Just as Sherah's monumental work provided security, stability, and identity for her people, our faithful efforts, empowered by God, can create spaces of flourishing, safety, and growth for those around us, leaving a positive and enduring mark for generations to come. We are called to be active, intentional participants in God's ongoing work of creation and redemption, diligently building up His kingdom through our vocations, relationships, and acts of service, always knowing that every act of faithful service, no matter how seemingly small or hidden, is seen, valued, and remembered by Him.
Questions for Reflection
FAQ
Why is Sherah, a woman, specifically mentioned in these genealogies, which primarily trace male lines?
Answer: Sherah's explicit mention in 1 Chronicles 7:24 is highly unusual and profoundly significant precisely because ancient Israelite genealogies were overwhelmingly patriarchal, typically tracing male lines and celebrating male achievements. Her inclusion underscores the extraordinary nature of her accomplishments and the exceptional impact she had. She is credited with building three crucial cities—Bethhoron the nether, Bethhoron the upper, and Uzzensherah—which were vital for the security, infrastructure, and identity of the Ephraimite territory. Her contributions were so substantial and impactful that they were deemed worthy of permanent record in the sacred text, indicating divine recognition of her unique role and gifts. It serves as a subtle but powerful reminder that God uses individuals from all walks of life, including women, to fulfill His purposes and build His kingdom.
What was the strategic importance of Bethhoron?
Answer: Bethhoron the nether and Bethhoron the upper were strategically critical towns located along a vital mountain pass that connected the coastal plain (Shephelah) with the central highlands of Judah and Ephraim. This pass was a key military and trade route, making control of these cities essential for both defense and commerce in ancient Israel. Numerous biblical accounts highlight their strategic importance, such as Joshua's miraculous victory over the Amorite kings, where God intervened with hailstones, and later instances where armies marched through or fought near them (e.g., 1 Samuel 13:18). Sherah's role in building and fortifying these cities demonstrates her significant contribution to the security and stability of her people and the broader Israelite nation.
What does the name Uzzensherah signify?
Answer: The name Uzzensherah (Hebrew, _ʼUzzên _Sheʼĕrâh'__) is particularly telling and unique. While its precise etymology is debated, it is often interpreted as "Ear of Sherah" or "Portion/Stronghold of Sherah." The profound significance lies in the fact that a town was named directly after her, an exceptionally rare honor, especially for a woman in that era. This naming convention signifies that her influence was so profound and her contribution so foundational that a place was identified by her very being or her direct involvement in its establishment. It served as a permanent memorial to her, immortalizing her work and ensuring her name would be remembered through the very landscape she helped shape, a testament to her enduring legacy.
CHRIST-CENTERED FULFILLMENT
Sherah, the remarkable builder of cities mentioned in the Old Testament genealogies, stands as a compelling figure whose story finds profound Christ-centered fulfillment. While she literally constructed physical structures that provided security and identity for her people, Christ is the ultimate builder of a spiritual kingdom and a new humanity. Just as Sherah's unexpected inclusion in a male-dominated lineage foreshadows a radical inclusivity, Christ utterly breaks down all societal, ethnic, and gender barriers, declaring that in Him "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). He is the chief cornerstone, the foundational element upon whom the entire spiritual edifice of the church is built (Ephesians 2:20), transforming individual believers into "living stones" who are built into a spiritual house for God's dwelling (1 Peter 2:5). Sherah's legacy was etched in the enduring cities she constructed; Christ's legacy is the eternal church, His very body, which He promised to build, declaring that "the gates of hell shall not prevail against it" (Matthew 16:18). Her work points to the ultimate and everlasting work of the Messiah, who builds not merely physical strongholds, but an eternal kingdom of righteousness, justice, and peace, welcoming all who come to Him, regardless of their earthly standing, gender, or background, to participate in His divine and glorious construction project.