TRV
Translation
King James Version
Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah.
Complete Jewish Bible
Following are the kings who ruled in the land of Edom before any king ruled over the people of Isra'el: Bela the son of B'or; the name of his city was Dinhavah.
Berean Standard Bible
These are the kings who reigned in the land of Edom before any king reigned over the Israelites: Bela son of Beor. His city was named Dinhabah.
American Standard Version
Now these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel: Bela the son of Beor; and the name of his city was Dinhabah.
World English Bible Messianic
Now these are the kings who reigned in the land of Edom, before there reigned any king over the children of Israel: Bela the son of Beor; and the name of his city was Dinhabah.
Geneva Bible (1599)
And these were the Kings that reigned in the land of Edom, before a King reigned ouer the children of Israel, to wit, Bela the sonne of Beor, and the name of his citie was Dinhabah.
Young's Literal Translation
And these are the kings who reigned in the land of Edom before the reigning of a king of the sons of Israel: Bela son of Beor, and the name of his city is Dinhabah.
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Commentary on 1 Chronicles 1 verses 28–54
28 ¶ The sons of Abraham; Isaac, and Ishmael.
29 These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,
30 Mishma, and Dumah, Massa, Hadad, and Tema,
31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
32 Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.
33 And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah.
34 And Abraham begat Isaac. The sons of Isaac; Esau and Israel.
35 The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.
36 The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.
37 The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.
38 And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.
39 And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister.
40 The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah.
41 The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.
42 The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.
43 Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah.
44 And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.
45 And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.
46 And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.
47 And when Hadad was dead, Samlah of Masrekah reigned in his stead.
48 And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead.
49 And when Shaul was dead, Baalhanan the son of Achbor reigned in his stead.
50 And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
51 Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,
52 Duke Aholibamah, duke Elah, duke Pinon,
53 Duke Kenaz, duke Teman, duke Mibzar,
54 Duke Magdiel, duke Iram. These are the dukes of Edom.
All nations but the seed of Abraham are already shaken off from this genealogy: they have no part nor lot in this matter. The Lord's portion is his people. Of them he keeps an account, knows them by name; but those who are strangers to him he beholds afar off. Not that we are to conclude that therefore no particular persons of any other nation but the seed of Abraham found favour with God. It was a truth, before Peter perceived it, that in every nation he that feared God and wrought righteousness was accepted of him. Multitudes will be brought to heaven out of all nations (Rev 7:9), and we are willing to hope there were many, very many, good people in the world, that lay out of the pale of God's covenant of peculiarity with Abraham, whose names were in the book of life, though not descended from any of the following families written in this book. The Lord knows those that are his. But Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was so dignified and privileged as the Jewish nation was. That is the holy nation which is the subject of the sacred story; and therefore we are next to shake off all the seed of Abraham but the posterity of Jacob only, which were all incorporated into one nation and joined to the Lord, while the other descendants from Abraham, for aught that appears, were estranged both from God and from one another.
I. We shall have little to say of the Ishmaelites. They were the sons of the bondwoman, that were to be cast out and not to be heirs with the child of the promise; and their case was to represent that of the unbelieving Jews, who were rejected (Gal 4:22, etc.), and therefore there is little notice taken of that nation. Ishmael's twelve sons are just named here (Ch1 1:29-31), to show the performance of the promise God made to Abraham, in answer to his prayer for him, that, for Abraham's sake, he should become a great nation, and particularly that he should beget twelve princes, Gen 17:20.
II. We shall have little to say of the Midianites, who descended from Abraham's children by Keturah. They were children of the east (probably Job was one of them), and were separated from Isaac, the heir of the promise (Gen 25:6), and therefore they are only named here, Ch1 1:32. The sons of Jokshan, the son of Keturah, are named also, and the sons of Midian (Ch1 1:32, Ch1 1:33), who became most eminent, and perhaps gave denomination to all these families, as Judah to the Jews.
III. We shall not have much to say of the Edomites. They had an inveterate enmity to God's Israel; yet because they descended from Esau, the son of Isaac, we have here an account of their families, and the names of some of their famous men, Ch1 1:35 to the end. Some slight differences there are between some of the names here, and as we had them in Gen. 36, whence this whole account is taken. Three of four names that were written with a Vau there are written with a Jod here, probably the pronunciation being altered, as is usual in other languages. we now write many words very differently from what they were written but 200 years ago. Let us take occasion, from the reading of these genealogies, to think, 1. Of the multitudes that have gone through this world, have acted their part in it, and then quitted it. Job, even in his early day, saw not only every man drawing after him, but innumerable before him, Job 21:33. All these, and all theirs, had their day; many of them made a mighty noise and figure in the world; but their day came to fall, and their place knew them no more. The paths of death are trodden paths, but vestigia nulla retrorsum - none can retrace their steps. 2. Of the providence of God, which keeps up the generations of men, and so preserves that degenerate race, though guilty and obnoxious, in being upon earth. How easily could he cut it off without either a deluge or a conflagration! Write but all the children of men childless, as some are, and in a few years the earth will be eased of the burden under which it groans; but the divine patience lets the trees that cumber the ground not only grow, but propagate. As one generation, even of sinful men, passes away, another comes (Ecc 1:4; Num 32:14), and will do so while the earth remains. Destroy it not, for a blessing is in it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 28–54. 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 1:43 introduces Bela, son of Beor, as the first in a significant succession of kings who reigned over the land of Edom from his capital city, Dinhabah. This verse notably highlights a crucial chronological detail: these Edomite monarchs ascended to power and established their kingdom before any monarchy was instituted in Israel. Positioned within the Chronicler's extensive and meticulous genealogical record, which traces human lineage from Adam through the patriarchs and into the various nations, this detail serves to historically ground the narrative, acknowledging the broader geopolitical landscape while subtly emphasizing Israel's distinct historical and covenantal trajectory under God's unique guidance and timing.
CONTEXT
Literary Context: 1 Chronicles 1 serves as the foundational chapter for the entire book, meticulously detailing genealogies from Adam through the patriarchs, culminating in the tribes of Israel. Within this comprehensive lineage, verses 32-54 specifically focus on the descendants of Esau, also known as Edom. This section, which includes a detailed list of Edomite chiefs and kings, directly parallels the account found in Genesis 36. The Chronicler's deliberate inclusion of this extensive Edomite record, particularly the succession of their kings, establishes a crucial historical backdrop. It demonstrates a commitment to a holistic historical narrative, acknowledging the broader ancient Near Eastern context and setting the stage for the subsequent focus on the development of the Israelite nation and its eventual monarchy. This careful documentation underscores the Chronicler's theological purpose: to affirm God's sovereign hand over all nations, even as His primary focus remains on His covenant people.
Historical & Cultural Context: Edom, a nation descended from Esau (Jacob's twin brother), occupied a rugged, mountainous region southeast of the Dead Sea, strategically positioned along important trade routes like the King's Highway. The existence of an established monarchy in Edom, as detailed in this verse and the surrounding passages, indicates a developed political structure common among ancient Near Eastern nations. The explicit statement that Edom had kings "before any king reigned over the children of Israel" is a significant historical observation. It contrasts Edom's early adoption of a monarchical system with Israel's initial period under a divinely-appointed leadership of judges and prophets, prior to their request for a human king, as later recorded in 1 Samuel 8. This chronological distinction underscores the unique historical paths and divine governance experienced by these two related nations, highlighting Israel's initial reliance on a theocratic model rather than a human king.
Key Themes: This verse, though brief, contributes to several overarching themes in 1 Chronicles and the broader biblical narrative. Firstly, it reinforces the Sovereignty of God in History, demonstrating that God's providential hand extends not only over Israel but over all nations, orchestrating their rise, their forms of governance, and their timelines. The existence of a stable Edomite monarchy, even before Israel's, is part of God's larger tapestry of history. Secondly, it highlights the theme of Israel's Unique Covenantal Identity. By pointing out that Edom had kings before Israel, the Chronicler subtly emphasizes Israel's distinct journey as a people initially governed directly by God, setting them apart from surrounding nations who quickly adopted human kings. This distinction foreshadows Israel's later struggles with adopting a monarchy and their unique relationship with divine rule. Finally, the meticulous recording of these foreign lineages, alongside Israel's, underscores the Bible's commitment to Historical Accuracy and Detail, presenting God's unfolding plan within the concrete realities of human history and geography, as seen in the comprehensive genealogies of 1 Chronicles 1.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 1:43, and indeed throughout the chapter, is Genealogy. The Chronicler utilizes this extensive list of names and lineages not merely as a dry record but as a foundational historical framework, establishing the continuity of God's redemptive plan from creation to the formation of Israel. Within this genealogical structure, the verse employs Juxtaposition or Contrast by explicitly stating that Edom had kings "before any king reigned over the children of Israel." This direct comparison highlights the distinct historical and theological paths of the two nations, emphasizing Israel's unique identity and initial form of governance. Furthermore, the inclusion of specific names and a city (Bela, Beor, Dinhabah) serves as Historical Detail, grounding the narrative in concrete realities and reinforcing the Chronicler's meticulous approach to recording history. This precision lends credibility to the biblical account, demonstrating its rootedness in actual events and places.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 1:43, though seemingly a mere historical footnote, carries profound theological implications. It underscores God's comprehensive sovereignty, not only over His covenant people, Israel, but over all nations and their historical developments. The Chronicler's inclusion of Edomite kings, and the specific temporal marker "before any king reigned over the children of Israel," highlights that God's plan unfolds according to His own timing and unique design for each people. While other nations swiftly adopted human kings, Israel's journey was distinct, initially guided by direct divine intervention through judges and prophets, emphasizing a theocratic ideal before a human monarchy was established. This detail implicitly prepares the reader for the later narrative of Israel's monarchy, reminding them that even the establishment of kings in Israel was part of God's sovereign, though sometimes permissive, will, ultimately aiming to bring about His redemptive purposes. It affirms that God's overarching plan encompasses the rise and fall of all earthly powers.
REFLECTION AND APPLICATION
This seemingly obscure verse from a genealogical list offers deep insights for contemporary reflection. It reminds us that every detail in God's Word, no matter how seemingly minor or distant, contributes to the grand tapestry of His unfolding plan. The meticulous record of Edomite kings, and the specific note of their precedence over Israel's monarchy, teaches us about God's sovereign oversight of all history, including the rise and fall of nations and the unique paths He ordains for individuals and communities. We are encouraged to trust God's timing for our own lives and for the broader world, recognizing that His ways are not always our ways, and His plans often unfold in unexpected sequences. This verse challenges us to look beyond immediate appearances and to discern God's hand at work in the diverse and often contrasting journeys of humanity, fostering a deeper appreciation for His wisdom and faithfulness in all things. It invites us to consider how God's unique design for our own lives might differ from the apparent paths of others, reinforcing the importance of faithfulness to His specific call.
Questions for Reflection
FAQ
Why does the Chronicler include a list of Edomite kings in a book primarily focused on Israel?
Answer: The Chronicler's primary aim is to establish the lineage of Israel, particularly Judah and the Davidic line, as a foundational narrative for the post-exilic community. However, including Edomite kings serves several crucial purposes. Firstly, it provides a comprehensive historical record, acknowledging the broader geopolitical landscape of the ancient Near East and demonstrating the Chronicler's commitment to historical accuracy. Secondly, it sets up a significant contrast with Israel's unique journey, highlighting that other nations had established monarchies earlier. This distinction underscores Israel's peculiar covenant relationship with God, where they initially functioned as a theocracy under judges before desiring a human king. Lastly, it implicitly affirms God's sovereignty over all nations, not just Israel, showing His hand in the affairs of all peoples and their forms of governance.
What is the significance of Edom having kings "before any king reigned over the children of Israel"?
Answer: This phrase is a crucial chronological marker that highlights Israel's distinct historical and covenantal path. While other nations, like Edom, adopted human kings as a standard form of governance early in their development, Israel initially functioned as a theocracy, led by judges and prophets under direct divine guidance. The eventual request for a king by Israel, as recorded in 1 Samuel 8:4-5, was a significant turning point, representing a desire to be "like all the nations." The Chronicler's note here subtly emphasizes Israel's unique identity as a people set apart by God, whose monarchy was a later, divinely permitted, but not initially desired, development. It underscores the unique nature of God's relationship with His chosen people, who were meant to be distinct.
Is this list of kings identical to the one found in Genesis?
Answer: Yes, the list of Edomite kings in 1 Chronicles 1:43-50 is largely identical to the list found in Genesis 36:31-39. This strong parallel demonstrates the Chronicler's reliance on and respect for earlier biblical traditions and documents. It reinforces the historical continuity and reliability of the biblical record, showing that the Chronicler was drawing upon established and authoritative sources for his genealogical and historical accounts, thereby affirming the consistency of divine revelation across different biblical books. This consistency speaks to the unified nature of Scripture.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 1:43 details the early monarchy of Edom, a nation often hostile to Israel, its inclusion within the sweeping genealogies of Scripture ultimately points to Christ. The meticulous tracing of lineages, even of those outside the direct covenant line, underscores God's sovereign control over all of history, orchestrating every detail toward His ultimate redemptive purpose. The note that Edom had kings "before any king reigned over the children of Israel" subtly highlights Israel's unique journey, a path that, though eventually leading to human kings, was always meant to culminate in the perfect, eternal King. The temporary and often flawed reigns of Edomite and even Israelite kings, like Saul and David, served as earthly shadows, pointing forward to the coming of the true Son of David, Jesus Christ. All genealogies, all histories, all nations, and all of God's providential dealings are ultimately directed toward the advent of the Messiah and the establishment of His everlasting kingdom. Christ is the ultimate King, not merely of a single nation but of all creation, the King of kings and Lord of lords, whose reign far surpasses any earthly monarchy, fulfilling all the hopes and promises embedded within the Old Testament narrative, even in its seemingly peripheral details, and bringing about the kingdom of God.