TRV
Translation
World English Bible Messianic
Cush became the father of Nimrod; he began to be a mighty one in the earth.
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Commentary on 1 Chronicles 1 verses 1–27
1 ¶ Adam, Sheth, Enosh,
2 Kenan, Mahalaleel, Jered,
3 Henoch, Methuselah, Lamech,
4 Noah, Shem, Ham, and Japheth.
5 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
6 And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.
7 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.
8 The sons of Ham; Cush, and Mizraim, Put, and Canaan.
9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan.
10 And Cush begat Nimrod: he began to be mighty upon the earth.
11 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,
12 And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim.
13 And Canaan begat Zidon his firstborn, and Heth,
14 The Jebusite also, and the Amorite, and the Girgashite,
15 And the Hivite, and the Arkite, and the Sinite,
16 And the Arvadite, and the Zemarite, and the Hamathite.
17 The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech.
18 And Arphaxad begat Shelah, and Shelah begat Eber.
19 And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother's name was Joktan.
20 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
21 Hadoram also, and Uzal, and Diklah,
22 And Ebal, and Abimael, and Sheba,
23 And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.
24 Shem, Arphaxad, Shelah,
25 Eber, Peleg, Reu,
26 Serug, Nahor, Terah,
27 Abram; the same is Abraham.
This paragraph has Adam for its first word and Abraham for its last. Between the creation of the former and the birth of the latter were 2000 years, almost the one-half of which time Adam himself lived. Adam was the common father of our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocency, we were all made miserable; by the covenant of grace made with the latter, we all are, or may be, made happy. We all are, by nature, the seed of Adam, branches of that wild olive. Let us see to it that, by faith, we become the seed of Abraham (Rom 4:11, Rom 4:12), that we be grafted into the good olive and partake of its root and fatness.
I. The first four verses of this paragraph, and the last four, which are linked together by Shem (Ch1 1:4, Ch1 1:24), contain the sacred line of Christ from Adam to Abraham, and are inserted in his pedigree, Luk 3:34-38, the order ascending as here it descends. This genealogy proves the falsehood of that reproach, As for this man, we know not whence he is. Bishop Patrick well observes here that, a genealogy being to be drawn of the families of the Jews, this appears as the peculiar glory of the Jewish nation, that they alone were able to derive their pedigree from the first man that God created, which no other nation pretended to, but abused themselves and their posterity with fabulous accounts of their originals, the Arcadians fancying that they were before the moon, the people of Thessaly that they sprang from stones, the Athenians that they grew out of the earth, much like the vain imaginations which some of the philosophers had of the origin of the universe. The account which the holy scripture gives both of the creation of the world and of the rise of nations carries with it as clear evidences of its own truth as those idle traditions do of their own vanity and falsehood.
II. All the verses between repeat the account of the replenishing of the earth by the sons of Noah after the flood. 1. The historian begins with those who were strangers to the church, the sons of Japhet, who were planted in the isles of the Gentiles, those western parts of the world, the countries of Europe. Of these he gives a short account (Ch1 1:5-7), because with these the Jews had hitherto had little or no dealings. 2. He proceeds to those who had many of them been enemies to the church, the sons of Ham, who moved southward towards Africa and those parts of Asia which lay that way. Nimrod the son of Cush began to be an oppressor, probably to the people of God in his time. But Mizraim, from whom came the Egyptians, and Canaan, from whom came the Canaanites, are both of them names of great note in the Jewish story; for with their descendants the Israel of God had severe struggles to get out of the land of Egypt and into the land of Canaan; and therefore the branches of Mizraim are particularly recorded (Ch1 1:11, Ch1 1:12), and of Canaan, Ch1 1:13-16. See at what a rate God valued Israel when he gave Egypt for their ransom (Isa 43:3), and cast out all these nations before them, Psa 80:8. 3. He then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, Ch1 1:17-23. These peopled Asia, and spread themselves eastward. The Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended from these. At first the originals of the respective nations were known; but at this day, we have reason to think, the nations are so mingled with one another, by the enlargement of commerce and dominion, the transplanting of colonies, the carrying away of captives, and many other circumstances, that no one nation, no, nor the greatest part of any, is descended entire from any one of these fountains. Only this we are sure of, that God has created of one blood all nations of men; they have all descended from one Adam, one Noah. Have we not all one father? Has not one God created us? Mal 2:10. Our register hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah but that of Arphaxad, from whom Christ was to come. The great promise of the Messiah (says bishop Patrick) was translated from Adam to Seth, from him to Shem, from him to Eber, and so to the Hebrew nation, who were entrusted, above all nations, with that sacred treasure, till the promise was performed and the Messiah had come, and then that nation was made not a people.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–27. 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.”
Richard ChallonerAD 1781
The sons of Regma were Saba and Dadan: Here Saba is written with the letter sin; but above it was written with samech, and we have said that because of this the Sabaeans were so called. But in the present verse Saba refers to Arabia. For in the seventy-first Psalm where we have The kings of the Arabs and Saba shall offer gifts, there is written in the Hebrew: The kings of Saba and Saba, the first word with sin, the second with samech. Dadan is a people in the western region of Ethiopia. Nimrod son of Chus was the first to seize despotic rule over the people, which men were not yet accustomed to; and he reigned in Babylon which was called Babel, because the languages of those building the tower were thrown into confusion there. For Babel signifies confusion. Then he also reigned in Arach, that is in Edissa; and in Achad, which is now called Nisibis; and in Chalanne, which was later called Seleucia after King Seleucus when its name had been changed, and which is now in actual fact called Ktēsiphōn, Ctesiphon. (St. Jerome on Hebrew Names)
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 1:10 uniquely interrupts the extensive genealogies to introduce Nimrod, describing him as one who "began to be mighty upon the earth." This singular descriptive phrase, a rare deviation from the standard "X begat Y" pattern, highlights Nimrod's pivotal role in the early post-Flood world, signaling the emergence of centralized human power, dominion, and the foundational establishment of early kingdoms and societal structures, thereby setting him apart as a significant figure in the development of human civilization.
CONTEXT
Literary Context: The book of 1 Chronicles commences with an exhaustive and meticulously compiled genealogical record, tracing humanity's lineage from Adam through the patriarchs and the tribes of Israel, culminating in the Davidic line. For the post-exilic audience, this serves a critical purpose: to establish their historical continuity, reaffirm their identity as God's covenant people, and directly link them to creation and the divine promises. Within this vast enumeration of names, 1 Chronicles 1:10 stands out distinctly by providing a descriptive phrase for Nimrod, a unique departure from the typical "X begat Y" formula. This exceptional characterization underscores Nimrod's profound significance, even though he does not belong to the direct lineage of the covenant promise. His inclusion within the broader "Table of Nations" in Genesis 10, which 1 Chronicles largely mirrors, emphasizes his foundational role in the early development of human civilization following the global Flood.
Historical & Cultural Context: Nimrod emerges in the immediate aftermath of the global Flood, a period marked by the re-population of the earth and the nascent stages of human societal organization. While specific extra-biblical historical details regarding Nimrod are scarce, the biblical account positions him as a foundational figure in the development of early urban centers and organized political structures within Mesopotamia. His "might" suggests a transformative shift from purely familial or tribal leadership to a more centralized form of dominion, likely involving military prowess, the consolidation of power over multiple communities, or the establishment of fortified settlements. This era witnessed the genesis of city-states and nascent kingdoms, representing a significant departure from the scattered, nomadic existence that might have characterized the earliest post-Flood generations. The phrase "upon the earth" underscores his earthly, rather than spiritual, authority and influence, establishing a precedent for human ambition and the formation of powerful, terrestrial empires.
Key Themes: Nimrod's brief yet impactful mention in 1 Chronicles 1:10 contributes to several overarching themes within the chapter and the broader biblical narrative. Firstly, it highlights The Emergence of Human Power and Kingship, depicting the rise of formidable individuals who asserted dominion and established early forms of governance. This narrative element subtly foreshadows the ongoing biblical tension between human ambition and divine sovereignty, a theme explored extensively with later kings and empires throughout Israel's history. Secondly, it underscores the Continuity of Human History as an integral part of God's overarching plan; even figures like Nimrod, who are not directly in the line of covenant promise, are acknowledged as significant players in the unfolding drama of humanity. Thirdly, it implicitly introduces the theme of Earthly Dominion vs. God's Ultimate Sovereignty. While Nimrod "began to be mighty upon the earth," the chronicler's inclusion of him within God's meticulously preserved genealogies implicitly reminds the reader that all human power operates under the watchful eye and ultimate authority of the Creator. This theme finds further development in passages like Genesis 11, where human attempts at self-exaltation are met with divine intervention.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The chronicler's succinct description of Nimrod in 1 Chronicles 1:10 employs several significant literary devices. Emphasis is powerfully achieved by breaking the otherwise monotonous "X begat Y" genealogical pattern to provide a unique, descriptive phrase for Nimrod. This deviation immediately draws the reader's attention to his distinct and pivotal significance in early human history. There is also a strong element of Foreshadowing, as Nimrod's "might upon the earth" prefigures the subsequent rise of numerous powerful, and often oppressive, earthly kingdoms and empires throughout biblical history. His story, though brief, sets the stage for the ongoing tension between human ambition and divine sovereignty. Furthermore, an implicit Contrast is present between Nimrod's earthly might and the spiritual lineage of Abraham and David, which the genealogies are ultimately designed to highlight. While Nimrod represents the pinnacle of human-achieved power, the chronicler's ultimate focus remains on God's covenant faithfulness through a chosen, redemptive line.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nimrod's emergence as a "mighty" figure in the post-Flood world introduces a crucial theological theme: the inherent nature of human power and its complex relationship to God's ultimate sovereignty. His story, though concisely presented in 1 Chronicles, serves as an archetypal representation for the rise of human kingdoms and empires, which are frequently built upon ambition, military strength, and self-assertion rather than divine appointment or righteous governance. The biblical narrative consistently portrays a profound tension between the transient, often self-serving power of earthly rulers and the eternal, righteous, and benevolent dominion of God. Nimrod's might "upon the earth" starkly underscores the pervasive human tendency to seek control, establish dominion, and build legacies apart from, or even in opposition to, God's divine will. Yet, his very inclusion within God's inspired and meticulously preserved genealogies implicitly reminds us that even the most formidable human figures operate within the immutable boundaries of God's overarching plan, ultimately remaining subject to His supreme authority.
REFLECTION AND APPLICATION
Nimrod's brief but potent description in 1 Chronicles 1:10 invites us to deeply reflect on the nature of power in our own lives and in the broader world around us. His "beginning to be mighty upon the earth" speaks directly to the inherent human drive for influence, control, and the building of lasting legacies. We observe this fundamental drive manifested in myriad forms today—in political leadership, corporate ambition, social movements, and even within personal relationships and family dynamics. The critical question for us is not whether power exists, but rather how it is acquired, how it is wielded, and for what ultimate purpose. Are we, like Nimrod, primarily seeking to build our own kingdoms "upon the earth," driven by self-exaltation, personal gain, or unchecked control? Or are we striving to steward whatever influence, gifts, or authority we possess for the glory of God and the genuine good of others, recognizing that all true and lasting authority ultimately originates from above? Nimrod's story serves as a subtle yet profound warning against unchecked ambition and a potent reminder that all earthly power is inherently temporary and ultimately accountable to the Most High God. It compels us to critically examine our own desires for prominence, control, or recognition and to consciously align them with the eternal purposes and values of God's kingdom.
Questions for Reflection
FAQ
Why is Nimrod mentioned in 1 Chronicles when the book primarily focuses on Israel's lineage?
Answer: The inclusion of Nimrod in 1 Chronicles, despite the book's primary focus on the genealogies of Israel and the Davidic line, serves several important purposes. Firstly, 1 Chronicles aims to provide a comprehensive historical sweep, grounding Israel's history within the broader context of universal human history. By starting with Adam and including significant figures like Nimrod from the "Table of Nations" (as found in Genesis 10), the chronicler establishes the foundational backdrop of humanity's development after the Flood. Nimrod's unique description highlights a crucial early development in human civilization—the emergence of organized kingdoms and powerful, centralized leadership—which forms part of the historical stage against which God's covenant people would later emerge, interact with, and often contend with other nations. His mention also implicitly acknowledges the origins of various peoples and power structures that would subsequently play a role in Israel's history, even if indirectly.
What is the significance of "mighty upon the earth" in Nimrod's description?
Answer: The phrase "he began to be mighty upon the earth" is profoundly significant because it uniquely distinguishes Nimrod from almost every other individual in the extensive genealogies of 1 Chronicles 1. While most entries are simply names in a lineage, this description elevates Nimrod to a figure of distinct historical and theological importance. It signifies the emergence of a new kind of human leader—one who actively asserts dominion, builds cities, and establishes kingdoms, marking a decisive shift from simple familial or tribal structures to centralized political power. The term "mighty" (Hebrew: gibbôwr) implies a strong, heroic, and potentially tyrannical warrior-king. The phrase "upon the earth" emphasizes his earthly, temporal authority, contrasting it with divine power and highlighting the human-centric nature of his dominion. This description thus sets the stage for the recurring biblical theme of earthly power versus divine authority, foreshadowing the rise and fall of human empires and the ultimate, sovereign rule of God over all earthly dominion.
CHRIST-CENTERED FULFILLMENT
Nimrod's "might upon the earth" stands as a powerful symbol of human ambition, the assertion of independent power, and the establishment of earthly dominion, often achieved through force and self-exaltation. In profound contrast, the ultimate "Mighty One" is Jesus Christ. While Nimrod sought to build an earthly kingdom by his own strength and initiative, Christ's true might is revealed not in worldly conquest but in humble service, sacrificial love on the cross, and the unparalleled power of resurrection. His kingdom is explicitly declared to be "not of this world" (John 18:36), yet it is eternal, universal, and encompasses all authority in heaven and on earth (Matthew 28:18). The prophet Isaiah foretold the coming of the "Mighty God" (Isaiah 9:6), a title that finds its perfect and complete fulfillment in Christ, who disarmed principalities and powers through His triumph on the cross (Colossians 2:15). Unlike Nimrod, whose power was temporal and limited to a specific earthly sphere, Christ's dominion is everlasting, and every knee will one day bow to Him, acknowledging His supreme Lordship (Philippians 2:9-11). Thus, Nimrod's brief mention in 1 Chronicles 1:10 serves as a historical backdrop, highlighting the human pursuit of power that ultimately finds its righteous, redemptive, and eternal fulfillment in the supreme and benevolent reign of Jesus Christ.