TRV
Translation
Berean Standard Bible
The sons of Beriah: Heber, as well as Malchiel, who was the father of Birzaith.
American Standard Version
And the sons of Beriah: Heber, and Malchiel, who was the father of Birzaith.
World English Bible Messianic
The sons of Beriah: Heber, and Malchiel, who was the father of Birzaith.
Geneva Bible (1599)
And the sonnes of Beriah, Heber, and Malchiel, which is the father of Birzauith.
In the KJVVerse 10,567 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 7:31 is a concise yet profoundly significant verse embedded within the extensive genealogical records of the tribe of Asher. It meticulously names Beriah's sons, Heber and Malchiel, further specifying Malchiel as the father of Birzavith. This seemingly simple entry is part of a larger divine tapestry, underscoring the ancient Israelite emphasis on lineage, tribal identity, and the meticulous preservation of family lines, which were crucial for understanding land inheritance, covenant continuity, and the unfolding of God's redemptive plan through generations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 7:31, and indeed throughout the initial chapters of Chronicles, is Genealogy. This is not merely a list of names but a highly structured literary form with specific theological and historical functions. Genealogies serve to establish legitimacy, demonstrate continuity, and confirm identity for the returning exiles. In Chronicles, they are used to bridge the gap between the glorious past (patriarchs, covenant, Davidic kingdom) and the challenging present (post-exilic community), asserting that the returning exiles are the true heirs of God's promises. The meticulous detail, even for seemingly minor figures like those mentioned here, emphasizes the Chronicler's commitment to historical accuracy and the divine preservation of the chosen line. Furthermore, the very act of listing names can be seen as a form of Emphasis, highlighting the importance of each individual within the collective history of God's people, even if their stories are not elaborated upon. Each name, though brief, represents a life and a link in God's unfolding plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 7:31, though a single verse in a long list, profoundly contributes to the biblical understanding of God's meticulous care, the importance of lineage in His redemptive plan, and the continuity of His covenant. It reminds us that God is a God of order and detail, who knows each individual within His vast creation and meticulously orchestrates the unfolding of history through specific families and generations. The preservation of these genealogies underscores the faithfulness of God to His promises, ensuring that the chosen line through which the Messiah would eventually come was carefully documented. It speaks to the enduring nature of God's covenant with Israel, even when the nation faced exile and dispersion, affirming their identity and hope for restoration. This divine attention to detail assures believers that no life is insignificant in God's grand design.
REFLECTION AND APPLICATION
While a simple genealogical entry, 1 Chronicles 7:31 offers profound insights for contemporary believers. It encourages us to appreciate the rich tapestry of our own heritage, both familial and spiritual, recognizing that our lives are part of a larger, divinely orchestrated narrative. Just as God meticulously recorded the lineage of Asher, He knows each of us intimately, having woven us together in our mothers' wombs and ordained our days before one of them came to be. This verse invites us to consider the significance of our own names and the legacy we are building, prompting us to live lives that declare, like Malchiel, "My King is God." It reminds us that even in the seemingly mundane details of life, God's sovereign hand is at work, shaping history and fulfilling His purposes through ordinary people. Our lives, though perhaps not recorded in a biblical genealogy, are nonetheless known and valued by God, contributing to His ongoing story of redemption and inviting us to find our identity and purpose within His eternal plan.
Questions for Reflection
FAQ
Why are genealogies, like the one in 1 Chronicles 7:31, so detailed and important in the Bible?
Answer: Genealogies were critically important in ancient Israel for several reasons. They served as legal documents to establish tribal identity, verify claims to ancestral land, and ensure the purity of priestly and royal lines. For the post-exilic community, as addressed in Chronicles, these lists provided a vital connection to their past, affirming their identity as God's covenant people and their rightful inheritance in the land of Israel. The meticulous detail underscores God's faithfulness in preserving His chosen people and the specific lines through which His redemptive plan, culminating in the Messiah, would unfold. They demonstrate that God works through specific individuals and families across generations to accomplish His purposes, as seen in the broader narrative from Genesis 10 to Matthew 1.
What is the significance of names like "Malchiel" in these genealogical lists?
Answer: Many Hebrew names carried significant meaning, often reflecting the circumstances of birth, a parent's hope, or a declaration of faith. "Malchiel," meaning "my king is God" or "God is my king," is a powerful example of a theophoric name—one that incorporates a divine name or attribute. Such names served as constant reminders of God's sovereignty and the family's allegiance to Him. In a genealogical list, these names subtly weave theological truths into the historical record, indicating that even in the seemingly mundane act of naming children, there was an acknowledgment of God's presence and rule over their lives and lineage. This practice highlights a culture where faith was deeply integrated into daily life and identity, pointing to the ultimate King, God Himself, who reigns over all generations, as declared in Psalm 145:13.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 7:31 is a specific genealogical entry within the tribe of Asher, its ultimate Christ-centered fulfillment lies in the broader theological purpose of all biblical genealogies: to trace the lineage through which God's redemptive plan would culminate in Jesus Christ. The meticulous recording of family lines, even those seemingly obscure, underscores God's sovereign hand in history, ensuring the preservation of the covenant seed. Every name, every generation, points to the faithfulness of God in bringing forth the promised Messiah. Jesus, the ultimate "seed" of Abraham and "son" of David, is the fulfillment of all these lineages, uniting Jew and Gentile into one new family under His headship. His genealogies in Matthew 1:1-17 and Luke 3:23-38 demonstrate that He is the rightful heir to all the promises made to Israel, the true King whose name, "God is with us" (Matthew 1:23), perfectly encapsulates the "Malchiel" declaration. In Christ, the significance of every individual within God's plan is magnified, as He invites all who believe into His eternal family, fulfilling the deepest longings for identity, belonging, and an unbroken heritage with God, becoming the head of a new spiritual lineage (Ephesians 1:22-23).