1 Chronicles 1:45

Translation
King James Version
And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.
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KJV (with Strong's)
And when Jobab H3103 was dead H4191, Husham H2367 of the land H776 of the Temanites H8489 reigned H4427 in his stead.
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Complete Jewish Bible
After Yovav died, Husham from the land of the Temani took his place as king.
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Berean Standard Bible
When Jobab died, Husham from the land of the Temanites reigned in his place.
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American Standard Version
And Jobab died, and Husham of the land of the Temanites reigned in his stead.
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World English Bible Messianic
Jobab died, and Husham of the land of the Temanites reigned in his place.
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Geneva Bible (1599)
And whe Iobab was dead, Hussham of the land of the Temanites reigned in his stead.
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Young's Literal Translation
and Jobab dieth, and reign in his stead doth Husham from the land of the Temanite;
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See also
Job 2:11Genesis 36:11
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The Kings of Edom
The Kings of Edom View full PDF

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In the KJVVerse 10,298 of 31,102

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SUMMARY

1 Chronicles 1:45 is a concise yet significant genealogical entry, documenting the succession of King Husham of the Temanites after the death of King Jobab in Edom. This seemingly brief historical note is integral to the Chronicler's overarching purpose: to establish a comprehensive and divinely ordered historical record from creation, through the patriarchal lines, to the post-exilic community. By meticulously detailing the lineage and succession of rulers, even among nations outside Israel, the Chronicler underscores God's meticulous sovereignty over all of history, setting the stage for the unfolding of His redemptive plan and affirming the reliability of His providential governance.

CONTEXT

  • Literary Context: This verse is deeply embedded within the extensive genealogical records that constitute the entirety of 1 Chronicles 1. The chapter systematically traces human history from Adam, through the patriarchs, and then branches into the lineages of various nations, including the descendants of Esau (Edom). Specifically, 1 Chronicles 1:43-54 provides a detailed list of the kings who reigned in Edom before any king reigned over the children of Israel. This section is remarkably similar to the account found in Genesis 36:31-39. The Chronicler's inclusion of this non-Israelite royal succession highlights the meticulous nature of biblical history and serves to ground Israel's story within a broader regional and divine historical framework, demonstrating that God's plan encompasses all nations and their rulers, even those outside the direct covenant line. This emphasis on historical continuity and divine oversight prepares the reader for the subsequent focus on Israel's own lineage and kingship.
  • Historical & Cultural Context: Edom was a nation descended from Esau, Jacob's brother, and maintained a complex, often adversarial, relationship with Israel throughout their histories. Geographically, Edom was located southeast of the Dead Sea, controlling vital trade routes that passed through its mountainous territory. The "land of the Temanites" refers to a prominent region within Edom, named after Teman, a grandson of Esau (Genesis 36:11). Teman was renowned in the ancient world for its wisdom, as exemplified by Eliphaz the Temanite, one of Job's counselors (Job 2:11). The practice of meticulously recording royal successions was common in the ancient Near East, serving to legitimize rulers, establish dynastic continuity, and provide a chronological framework for historical events. By including such a record for Edom, the Chronicler participates in this ancient practice, affirming the historical reality of these nations and implicitly asserting God's sovereign hand in their political transitions.
  • Key Themes: The inclusion of 1 Chronicles 1:45 contributes significantly to several key themes woven throughout the book of 1 Chronicles. Firstly, it underscores Historical Continuity and Veracity, demonstrating the unbroken flow of human history and the succession of leadership, even in nations distinct from Israel. This meticulous record-keeping emphasizes the Bible's grounding in real-world events and verifiable lineages, reinforcing its trustworthiness as a historical document. Secondly, and perhaps most profoundly, it subtly reinforces the theme of Divine Sovereignty, illustrating that God's overarching plan encompasses the rise and fall of all earthly rulers and kingdoms, not just those directly related to Israel. This is a recurring motif throughout Scripture, as seen in passages like Daniel 2:21 and Psalm 75:7. Finally, it contributes to the theme of Edomite Identity and Relationship with Israel, providing specific details about Edom's early kings, affirming its distinct national identity, and setting the stage for future interactions—both amicable and hostile—between the descendants of Jacob and Esau, as recounted in later biblical narratives such as Numbers 20:14-21 and Obadiah 1.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Jobab (Hebrew, Yôwbâb', H4191): This name, derived from a root meaning "howler," identifies the Edomite king whose death precipitates the succession. In the context of genealogical records, the mention of his death ("was dead" from H4191 mûwth) is crucial, marking the end of one reign and the necessity of a successor. The name itself, "howler," might subtly allude to a characteristic or event associated with him, or simply be a common name of the era, but its primary function here is to identify a specific historical figure in the Edomite royal line.
  • Husham (Hebrew, Chûwshâm', H2367): Meaning "hastily" or "speed," Husham is presented as the immediate successor to Jobab. His name's etymology might suggest a swift ascent to power or a characteristic of his rule, though the text itself does not elaborate. The detail of his origin "of the land of the Temanites" is a significant geographical and tribal marker, linking him to a specific, well-known region within Edom and indicating a particular lineage or tribal affiliation from which this king emerged, adding historical specificity to the record.
  • reigned (Hebrew, mâlak', H4427): This primitive root verb signifies "to reign," "to ascend the throne," or "to induct into royalty." Its use here confirms the formal and legitimate transfer of power from Jobab to Husham. The act of reigning implies the exercise of royal authority, governance, and the establishment of a kingdom. In the Chronicler's meticulous record, this verb underscores the orderly succession of kings, even in non-Israelite nations, contributing to the comprehensive historical framework being constructed.

Verse Breakdown

  • "And when Jobab was dead": This clause serves as a precise chronological marker, indicating the termination of one reign and the initiation of a new phase in the Edomite monarchy. The death of a king was a pivotal event in ancient Near Eastern societies, often signifying a moment of vulnerability, potential instability, or a divinely ordained transition, setting the stage for the next ruler.
  • "Husham of the land of the Temanites": This segment identifies the new king, Husham, and crucially provides his geographical and tribal affiliation. The designation "of the land of the Temanites" is not merely descriptive; it likely signifies his lineage, the region from which his family derived its authority, or the specific tribal power base within Edom that supported his claim to the throne. This detail adds historical depth and political context to the succession.
  • "reigned in his stead": This concluding phrase confirms the orderly and legitimate transfer of kingship. It signifies that Husham formally assumed the royal office, maintaining the continuity of the Edomite monarchy. This detail, though concise, is essential for establishing the historical flow and affirming the legitimacy of the rulers within the Chronicler's comprehensive and divinely ordered historical record.

Literary Devices

The primary literary device at play in 1 Chronicles 1:45, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. The meticulous listing of names, lineages, and successions serves as the foundational structure, establishing a comprehensive historical framework that traces humanity from its origins and then narrows to the specific lines relevant to Israel. This verse also exhibits Historical Record-Keeping, as it functions as a precise account of a royal transition, detailing the former king's death and the successor's specific origin. This precise documentation lends credibility and gravitas to the biblical narrative as a reliable historical document. Furthermore, the close parallel between this verse and its counterpart in Genesis 36:31-39 demonstrates Intertextuality and Repetition, underscoring the Chronicler's reliance on and affirmation of earlier biblical traditions, thereby reinforcing the continuity and authority of the sacred texts.

THEOLOGICAL AND THEMATIC CONNECTIONS

While a single verse within an extensive genealogy might initially appear distant from profound theological truth, 1 Chronicles 1:45 subtly yet powerfully reinforces the overarching biblical theme of God's sovereign control over all history and all nations. The Chronicler's deliberate inclusion of Edomite kings, a nation often hostile to Israel, demonstrates that God's providential hand extends far beyond His covenant people to encompass the entire world. The rise and fall of kings, even those outside the direct line of promise, are part of His grand design, setting the stage for His redemptive purposes. This meticulous record-keeping affirms that history is not a random sequence of events but a divinely ordered narrative, moving inexorably towards a predetermined end, orchestrated by the King of Kings.

REFLECTION AND APPLICATION

This seemingly dry genealogical entry holds a profound and comforting truth for us today: God is absolutely sovereign over all of history, including the seemingly mundane details and the succession of power in nations far removed from our immediate concerns. Just as He meticulously recorded the kings of Edom, He is intimately involved in the rise and fall of leaders, governments, and even the intricate tapestry of our personal circumstances. This should instill in us a deep sense of trust and peace, knowing that nothing is outside His purview, and that His purposes will ultimately prevail. It challenges us to look beyond immediate political or social turmoil and recognize God's hand at work, guiding history toward His ultimate, redemptive ends. Our own lives, seemingly small in the grand tapestry of human history, are also part of His meticulously crafted story, inviting us to live with intentionality, faith, and a confident expectation, knowing that our times are truly in His hands.

Questions for Reflection

  • How does the Bible's meticulous record-keeping, even of non-Israelite kings, deepen your trust in God's sovereignty over all nations and history?
  • In what ways can recognizing God's hand in the "big picture" of history (like the rise and fall of kingdoms) help you navigate the "small details" and challenges of your own life?
  • What does this verse, in its broader context within 1 Chronicles, teach us about the importance of lineage and heritage, both physical and spiritual, in God's unfolding plan?

FAQ

Why does the Chronicler include a list of Edomite kings, especially since they are not part of Israel's direct lineage?

Answer: The Chronicler's inclusion of the Edomite kings, particularly in 1 Chronicles 1:43-54, serves several important theological and historical purposes. Firstly, it provides a comprehensive historical framework, demonstrating that the Chronicler's understanding of history is not limited to Israel but encompasses the broader ancient Near East. This meticulous record-keeping establishes the credibility and historical depth of the biblical narrative, affirming its grounding in real-world events. Secondly, it powerfully underscores God's universal sovereignty; He is not just the God of Israel, but the God who oversees the rise and fall of all nations and their rulers, including those outside the covenant community, as seen in Psalm 22:28 and Daniel 2:21. Thirdly, it sets the stage for future interactions between Israel and Edom, a relationship often marked by conflict, providing essential historical context for later narratives found in books like Numbers 20 or the prophetic judgments against Edom in Amos 1:11-12 and Obadiah 1.

CHRIST-CENTERED FULFILLMENT

While 1 Chronicles 1:45, a genealogical entry about an Edomite king, may not immediately or directly point to Christ, its inclusion within the broader biblical narrative is profoundly Christ-centered by establishing the grand scope of God's sovereign control. The meticulous record of kings, even those outside Israel's direct lineage, underscores God's absolute dominion over all earthly kingdoms and the entire flow of history. This divine orchestration ensures that the stage is perfectly set for the arrival of the ultimate King, Jesus Christ. Just as the Chronicler carefully traces lineages to establish historical continuity and divine oversight, the New Testament genealogies of Jesus in Matthew 1:1-17 and Luke 3:23-38 meticulously trace His human descent, affirming His rightful claim to the throne of David and His identity as the promised Messiah. The fact that God orchestrates the succession of kings in nations like Edom, a descendant of Esau, reminds us that His redemptive plan is cosmic in scope, culminating in Christ, who is the King of kings and Lord of lords. His reign is eternal and encompasses all nations, tribes, and tongues (Revelation 7:9-10). The seemingly minor detail of Jobab's death and Husham's succession ultimately serves to demonstrate the God who is in sovereign control of all things, meticulously preparing the way for the one true King who would establish an everlasting kingdom that will never be destroyed (Daniel 2:44).

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Commentary on 1 Chronicles 1 verses 28–54

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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