I Chronicles 5:23 · Bible study
1 Chronicles 5:23 Commentary: Manasseh's Expansion from Bashan to Hermon
Hebrew · 7 what the commentators say
Meaning in one sentence
Explore the chronicler's record of the half-tribe of Manasseh's growth, the geography of Bashan and Hermon, and its role in Israel's story.
Research Summary
- Meaning: The half-tribe of Manasseh expanded their settlement from Bashan northward to Mount Hermon, a sign of God’s blessing before their apostasy.
- Key words: “half-tribe” (ḥāṣî, H2677), the Transjordanian portion; “Bashan” (H1316), a fertile region; “Baal-Hermon,” “Senir,” “Mount Hermon”, geographic markers for the northern extent.
- Main debate: Whether Baal-Hermon designates a city (Cambridge, Keil & Delitzsch) or a part of the mountain range (Barnes).
- Theological theme: Blessing and responsibility, growth in numbers and territory precedes the danger of forgetting God.
- Best use: As a historical note that sets up the tragedy of vv.25, 26, ideal for teaching the consequences of unfaithfulness after seasons of blessing.
Translation Comparison
BSB Berean Standard Bible 2020
Now the people of the half-tribe of Manasseh were numerous. They settled in the land from Bashan to Baal-hermon (that is, Senir, also known as Mount Hermon).
WEB World English Bible 2000
The children of the half-tribe of Manasseh lived in the land. They increased from Bashan to Baal Hermon, Senir, and Mount Hermon.
KJV King James Version 1769
And the children of the half tribe of Manasseh dwelt in the land: they increased from Bashan unto Baal–hermon and Senir, and unto mount Hermon.
ASV American Standard Version 1901
And the children of the half-tribe of Manasseh dwelt in the land: they increased from Bashan unto Baal-hermon and Senir and mount Hermon.
YLT Young's Literal Translation 1898
And the sons of the half of the tribe of Manasseh dwelt in the land, from Bashan unto Baal-Hermon, and Senir, and mount Hermon, they have multiplied.
Darby Darby Bible 1890
And the children of the half tribe of Manasseh dwelt in the land, from Bashan as far as Baal-Hermon and Senir, and mount Hermon; they were many.
Douay-Rheims Douay-Rheims Bible 1899
And the children of the half tribe of Manasses possessed the land, from the borders of Basan unto Baal, Hermon, and Sanir, and mount Hermon, for their number was great.
Translations in other languages (10 available)
Y los hijos de la media tribu de Manasés habitaron en la tierra, desde Basán hasta Baal-Hermón, y Senir y el monte de Hermón, multiplicados en gran manera.
E os filhos da meia tribo de Manassés habitaram naquela terra, e eles se multiplicaram desde Basã até Baal-Hermom, e Senir e o monte de Hermom.
Les fils de la demi-tribu de Manassé habitaient dans le pays, depuis Basan jusqu’ à Baal-Hermon et à Senir, et à la montagne d’ Hermon; ils étaient nombreux.
Die Kinder aber des halben Stammes Manasse wohnten im Lande von Basan an bis gen Baal- Hermon und Senir und den Berg Hermon; und ihrer waren viel.
De kinderen nu van den halven stam van Manasse woonden in dat land. Zij werden vermenigvuldigd van Basan tot aan Baal-Hermon, en Senir, en den berg Hermon.
I figliuoli della mezza tribù di Manasse abitarono anch’essi in quel paese, da Bashan fino a Baal-Hermon e a Senir e al monte Hermon. Erano numerosi,
Ale synowie połowy pokolenia Manasesowego mieszkali w onej ziemi od Bazan aż do Baal-Hermon i Sanir, które jest góra Hermon; bo i oni rozmnożeni byli.
Потомки полуколена Манассиина жили в той земле, от Васана до Ваал-Ермона и Сенира и до горы Ермона; и их было много.
瑪拿西 半 支派 的人 住 在那地。從巴珊 延到巴力‧黑們、示尼珥 與黑門 山。
And the men of the half-tribe of Manasseh were living in the land: and their numbers were increased till all the land from Bashan to Baal-hermon and Senir and the mountain Hermon was theirs.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 5:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The supplied commentators agree on the basic historical claim: the half-tribe of Manasseh expanded its territory northward from Bashan to the Hermon range. Matthew Henry notes that “their lot, at first, was Bashan only; but afterwards they increased so much in wealth and power that they spread far north, even unto Hermon.” Keil and Delitzsch similarly state that the half-tribe “was very numerous” and dwelt in the land of Bashan northwards to Baal Hermon. Gill speaks of Bashan where they first settled, extending possessions to mountains north of Canaan. The geographical details, Baal-Hermon, Senir, Mount Hermon, are interpreted variously. Barnes sees them as “three parts of the mountain, perhaps the three summits.” Cambridge Bible suggests Baal-Hermon is a city (possibly Banias), while Senir is the Amorite name for Hermon (Deuteronomy 3:9). Despite these local debates, the broad picture is uncontested: the chronicler documents the tribe’s growth as a sign of God’s blessing, a blessing that makes the subsequent apostasy (v.25) and exile (v.26) all the more tragic.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The half-tribe of Manasseh expanded their territory northward from Bashan to the Hermon region, and the chronicler records this growth as part of his genealogical and territorial account.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Baal-Hermon | The name is associated with Mount Hermon and likely refers to a site near the mountain. | Some commentators (Cambridge, Keil & Delitzsch) identify Baal-Hermon as a city, possibly Banias. Others (Barnes) treat it as one of three parts of the mountain range itself. |
| Relationship of Senir to Hermon | Senir is the Amorite name for Mount Hermon (Deuteronomy 3:9). | In this verse, does “Senir” refer to a distinct peak within the Hermon range, or is it simply a synonymous name? Barnes and Keil & Delitzsch see it as a specific part; the Cambridge Bible treats it as the Amorite name for the whole. |
| Purpose of the detail in the chronicler’s narrative | The verse records the territorial expansion of the half-tribe of Manasseh, showing their growth. | Christians divide on whether the primary purpose is straightforward historical documentation or theological foreshadowing of the judgment that follows in vv.25, 26. Matthew Henry and Gill emphasize both, but Keil & Delitzsch focus more on the structural role within the register. |
Historical & Cultural Context
The half-tribe of Manasseh received its territory east of the Jordan under Moses’ allocation (Numbers 32; Deuteronomy 3:12, 13). Bashan formed the core, a fertile, volcanic plateau famous for its oaks and cattle (Isaiah 2:13; Ezekiel 27:6). Over time the tribe grew in numbers and influence, pushing northward into the foothills of the Anti-Lebanon range. The names in this verse map that northern reach. Deuteronomy 3:9 explains that the Sidonians called Hermon “Sirion” and the Amorites called it “Senir.” So “Senir and Mount Hermon” may distinguish two parts of the same mountain mass, as Barnes suggests, or simply give the Amorite name alongside the common one. Baal-Hermon appears in Judges 3:3 as a mountain; Cambridge Bible and others identify the site with Banias at the foot of Hermon, a city that later became Caesarea Philippi.
The chronicler writes to a post-exilic community trying to re-establish its identity. By listing tribal territories and genealogies, he reminds them that the land was a divine gift. This verse follows an account of a victorious war fought “because the war was of God” (v.22). The half-tribe’s expansion is further evidence of God’s favour. Yet the very next verses (25, 26) describe how these same tribes “trespassed against the God of their fathers” and were carried away by Assyria. The geographical detail is not neutral; it sets the stage for a moral tragedy. The land they had been given became the land they lost through unfaithfulness.
Textual Notes
The consulted sources note no significant variants affecting the interpretation of this verse. The Hebrew text is stable across manuscripts, and the English versions are consistent. The only minor difference is the punctuation of “Baal-Hermon” (sometimes hyphenated) and the treatment of “Senir” as a separate location, but none of these alter the meaning.
Reception History
In early and medieval Christian interpretation, this verse was often read as evidence of God’s faithfulness to the patriarchs in giving land to their descendants, a theme that supported the claims of the church to be the spiritual heir of Israel. During the Reformation, commentators like Matthew Henry used it to illustrate the principle that blessing carries responsibility, the growth of Manasseh set a stage for decline. Modern historical geographers value the verse for locating ancient place names, and Jewish exegesis emphasizes the territorial inheritance as part of the covenantal promise to Abraham. The verse has also been cited in discussions of biblical topography and the extent of the Promised Land.
Preaching This Verse
Three-point outline
- God’s blessing expands boundaries. From Bashan to Hermon, that is real growth. The Hebrew verb rabu (“they increased”) echoes the creation mandate to be fruitful and multiply. The chronicler wants readers to see the hand of God behind this prosperity.
- Growth is a gift, not an end in itself. Land and numbers can lull a people into thinking they are self-sufficient. The men named in verse 24 are “mighty men of valour, famous men”, yet none of that fame prevented the disaster that followed.
- Records of blessing become witnesses against unfaithfulness. The same chapter that celebrates the victory over the Hagrites (vv.18, 22) and documents the territorial spread (v.23) ends with exile. The chronicler does not hide the failure. The land itself testifies to what was given and what was thrown away.
Five-point outline
- The starting point: Bashan. The allocation under Moses was a concrete historical act (Joshua 13:29, 31). The tribe did not earn this land; they received it.
- The extent: to Hermon. The range of names (Baal-Hermon, Senir, Mount Hermon) shows how far north they reached. The geography is precise and intentional.
- The means: God’s provision. Nothing in the text suggests military conquest for this expansion. The context of prayer and trust in battle (v.20) implies that even peaceful growth came from the Lord.
- The response: they prospered. The verb “dwelt” (yashav) implies settled, secure occupation. They had a home.
- The sequel: apostasy and exile. Verses 25, 26 are the dark mirror. The land that was a gift became a stage for unfaithfulness, and the Assyrians turned it into a place of captivity.
Illustration hooks
- A family farm that grows from one field to a hundred acres over three generations. The grandchildren inherit prosperity they did not work for, and they forget the faith that guided the founders.
- A church that plants multiple campuses and celebrates its numbers, only to find that success has diluted its gospel focus. The growth itself becomes a stumbling block.
Questions your congregation is asking
- Why does the Bible bother listing these ancient place names? How does that matter for us today?
- If God blessed Manasseh with expansion, what went wrong? Was the blessing a test?
- How do we handle seasons of blessing without drifting into the presumption that led to the exile?
Leading a Discussion
This verse sits at a turning point in 1 Chronicles 5, between a great victory (vv.18, 22) and a devastating failure (vv.25, 26). The chronicler wants his readers to see the goodness of God in the growth of Manasseh, but also to feel the weight of what was lost.
Discussion questions
- What do the place names listed (Bashan, Baal-Hermon, Senir, Mount Hermon) tell you about the territory this half-tribe occupied?
- Why do you think the chronicler specifically notes that the people “increased”? What does that detail add to the story?
- How does this verse connect to the war account that precedes it (vv.18, 22)? What do the two passages share thematically?
- Read verse 24. What kind of leaders did the half-tribe produce? How does that description fit with the expansion in verse 23?
- Now read verses 25, 26. What changed? How could a people who experienced such blessing fall so quickly?
- What does this pattern, blessing, then unfaithfulness, then exile, say about human nature? Where do you see similar patterns today?
- How might this story encourage or warn your own community? What guardrails can we put in place to avoid repeating Manasseh’s story?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 3:8 | We took the land at that time out of the hand of the two kings of the Amorites who were beyond the Jordan, from the valley of the Arnon to Mount Hermon. |
| Deuteronomy 3:9 | (The Sidonians call Hermon Sirion, and the Amorites call it Senir.) |
| Joshua 13:11 | and Gilead, and the border of the Geshurites and Maacathites, and all Mount Hermon, and all Bashan to Salecah; |
| Joshua 13:29 | Moses gave an inheritance to the half-tribe of Manasseh. It was for the half-tribe of the children of Manasseh according to their families. |
| Joshua 13:31 | Half Gilead, Ashtaroth, and Edrei, the cities of the kingdom of Og in Bashan, were for the children of Machir the son of Manasseh, even for the half of the children of Machir according to their families. |
| Psalms 133:3 | like the dew of Hermon, that comes down on the hills of Zion; for there Yahweh gives the blessing, even life forever more. |
| Song of Solomon 4:8 | Come with me from Lebanon, my bride, with me from Lebanon. Look from the top of Amana, from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Baal-Hermon, Senir, and Mount Hermon do not all refer to a single peak. He sees them as designations for three distinct parts of the mountain range, likely its three final summits.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that Baal-hermon, which appears as a mountain in Judges, likely refers here to a town, possibly Banias. It also identifies Senir as the Amorite name for Mount Hermon, distinguishing it as a different term for the same location.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that the half-tribe of Manasseh received this broad territory stretching from Bashan to Mount Hermon because they had grown in number. Their increase in population was the reason they needed and occupied this extensive region.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that the half-tribe of Manasseh settled east of the Jordan in Gilead and Bashan, not among the Hagarites. They expanded northward from their first settlement in Bashan to the mountains Baalhermon, Senir, and Mount Hermon, which form part of the Antilibanus range.
Lange's Commentary Reformed 1857
Lange clarifies that the birthright passage in this genealogy does not give Judah the birthright. Instead, Joseph received the double portion due the firstborn, while Judah gained the princely line that produced David. He insists the text distinguishes between these two privileges: the inheritance went to Joseph, the royal leadership to Judah.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry traces a sobering pattern: these tribes won a stunning victory because they cried to God in battle and put their trust in Him, but later they turned to the idols of the very nations God had destroyed before them. That same God then stirred up Assyria to carry them into exile.