TRV
Translation
King James Version
And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan.
Complete Jewish Bible
The sons of Kush: S'va, Havilah, Savta, Ra'ma and Savt'kha. The sons of Ra'ma: Sh'va and D'dan.
Berean Standard Bible
The sons of Cush: Seba, Havilah, Sabta, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan.
American Standard Version
And the sons of Cush: Seba, and Havilah, and Sabta, and Raama, and Sabteca. And the sons of Raamah: Sheba, and Dedan.
World English Bible Messianic
The sons of Cush: Seba, and Havilah, and Sabta, and Raama, and Sabteca. The sons of Raamah: Sheba, and Dedan.
Geneva Bible (1599)
And the sonnes of Cush, Siba and Hauilah, and Sabta, and Raamah, and Sabtecha. Also the sonnes of Raamah were Sheba and Dedan.
Young's Literal Translation
And sons of Cush: Seba and Havilah, and Sabta, and Raamah, and Sabtecka. And sons of Raamah: Sheba and Dedan.
Study This Verse
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.
Copy as
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 Chus were Saba and Aevila, Sabatha, Regma, and Sabathaca: Saba is where the Sabaeans come from, of whom Virgil says: The incense tree belongs to the Sabaeans alone, and, elsewhere, And a hundred altars are warm with Sabaean incense. Aevila refers to the Gaetuli who are in the more distant parts of Africa and stay close to the desert. Sabatha: from this derive the Sabatheni, who are nowadays called the Astabari. But Regma and Sabathaca have little by little lost their old names, and it is not known what names they now have instead of their ancient ones. (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.
Copy as
Continue studying 1 Chronicles 1:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Chronicles 1:9 meticulously details a segment of humanity's earliest genealogies, specifically tracing the lineage of Cush, a son of Ham, as part of the comprehensive "Table of Nations." This verse precisely enumerates five of Cush's direct sons—Seba, Havilah, Sabta, Raamah, and Sabtecha—before further specifying two prominent sons of Raamah: Sheba and Dedan. Far from being a mere enumeration, this foundational record serves as a crucial building block in the Chronicler's grand historical framework, emphasizing the continuity of God's sovereign plan from creation through the spread of diverse peoples, all while establishing the deep historical roots for the post-exilic community and affirming their place within God's unfolding narrative.
CONTEXT
Literary Context: The book of 1 Chronicles commences with an extensive and deliberate series of genealogies, spanning the first nine chapters. These lists are far from arbitrary; they form the indispensable bedrock upon which the Chronicler constructs his narrative, which primarily focuses on the history of Judah, the Davidic monarchy, and the temple. Beginning with Adam and meticulously tracing lineages through Noah's sons, Abraham, and eventually to the tribes of Israel and the return from Babylonian exile, these genealogies serve to establish the historical continuity and divine legitimacy of God's covenant people. 1 Chronicles 1:9 is specifically drawn from the "Table of Nations" found in Genesis 10, underscoring the universal scope of God's creation and the interconnectedness of all humanity through a common ancestry after the Flood. The Chronicler's repetition of these foundational records from Genesis highlights their enduring theological significance for his post-exilic audience, reminding them of their place within God's grand, unfolding story and reassuring them of His faithfulness across generations.
Historical & Cultural Context: For the post-exilic community in Judah, to whom the Chronicler wrote, genealogies were of paramount importance, serving as more than just family trees. They provided a vital link to their past, affirming their identity as the chosen people of God despite the trauma of exile and the loss of the monarchy. Such lists were essential for establishing land claims, determining tribal affiliations, ensuring the purity of priestly and Levitical lines, and validating the rightful succession of the Davidic dynasty. The names listed in 1 Chronicles 1:9—Seba, Havilah, Sheba, and Dedan—represent ancient peoples and regions primarily located in the Arabian Peninsula and Northeast Africa (modern-day Ethiopia/Sudan). These regions were renowned for their significant trade routes, valuable commodities (like gold, incense, and spices), and strategic geopolitical positions in the ancient world. Their inclusion in this genealogy reflects the Chronicler's interest in the broader world of nations and how they fit into God's overarching plan, even as he narrows his focus to Israel, demonstrating God's sovereignty over all peoples.
Key Themes: This verse, embedded within the broader genealogical record of 1 Chronicles 1, contributes to several major theological and narrative themes. Firstly, it underscores Historical Continuity, emphasizing the Bible's commitment to recording accurate historical lineage and demonstrating God's sovereign hand guiding human generations from creation onward. The meticulous nature of these lists highlights that God's plan is not confined to a single generation but unfolds across vast stretches of time, from the very first human, Adam, to the post-exilic community. Secondly, it speaks to the Origins of Nations, illustrating how diverse peoples and regions emerged from a common ancestral root. Names like Sheba and Dedan represent distinct national identities that played significant roles in the biblical narrative and ancient Near Eastern commerce, showing the spread of humanity across the globe in fulfillment of the command to "fill the earth" (Genesis 9:1). Finally, the very existence of such detailed genealogies points to Divine Record-Keeping and God's careful attention to every individual and nation. It implies that no life or people group is insignificant in His grand design, and every part of human history is observed and orchestrated by Him, leading to the fulfillment of His ultimate purposes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 1:9, and indeed throughout the initial chapters of Chronicles, is Genealogy (or List). This meticulous enumeration of names serves a crucial purpose beyond mere record-keeping; it establishes a foundational historical framework for the entire book. By tracing lineages from Adam, the Chronicler emphasizes Historical Continuity and God's sovereign involvement across all generations. The repetitive structure, using phrases like "And the sons of...", creates a sense of rhythmic Repetition that reinforces the methodical and comprehensive nature of the record. This literary technique underscores the idea that every individual and every nation has a place within God's grand design, and that the history of Israel is inextricably linked to the broader history of humanity, all stemming from a common origin under God's watchful eye. The inclusion of specific geographical and tribal names also functions as a form of Allusion, referencing well-known peoples and regions of the ancient world, thereby grounding the biblical narrative in verifiable historical and cultural contexts.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 1:9, while seemingly a dry list of names, is profoundly theological in its implications. It reinforces the biblical truth of humanity's common origin, stemming from a single family after the Flood, thereby establishing the fundamental unity of all peoples. This common ancestry is a prerequisite for understanding the universal scope of God's redemptive plan, which is not confined to one nation but ultimately extends to all. The meticulous preservation of these lineages demonstrates God's sovereign oversight of history, showing that even the spread and diversification of nations occur within His divine framework. It highlights that God's purposes unfold across vast stretches of time and through countless generations, assuring the reader of His faithfulness to His long-term plans. The inclusion of nations like Sheba and Dedan, known for their wealth and trade, also subtly points to the future ingathering of all nations and their resources into God's kingdom, a theme echoed in prophetic literature.
REFLECTION AND APPLICATION
The genealogies of 1 Chronicles, including 1 Chronicles 1:9, invite us to reflect on our own place within God's vast, unfolding story. While we may not have our lineage meticulously recorded in Scripture, this verse reminds us that every life, every family, and every nation is known to God and has a part in His grand design. It encourages us to appreciate the concept of spiritual heritage, recognizing that our faith is built upon the faithfulness of generations before us, connecting us to a rich, unbroken chain of God's work in history. This passage challenges us to see beyond our immediate circumstances and embrace a long-term perspective, trusting that God is sovereignly working through the ages to fulfill His purposes, even through seemingly disparate events and peoples. It also fosters a profound sense of interconnectedness with all humanity, reminding us that despite our diverse origins, we share a common ancestry and are all objects of God's universal love and redemptive desire, prompting us to extend grace and understanding to all.
Questions for Reflection
FAQ
Why are these detailed genealogies, like 1 Chronicles 1:9, so important in the Bible, especially in a historical book like Chronicles?
Answer: These detailed genealogies are crucial for several reasons, particularly for the post-exilic community to whom Chronicles was written. Firstly, they establish historical legitimacy and continuity. By tracing lineages from Adam through Noah and his sons, the Chronicler rooted Israel's identity within the broader sweep of human history, demonstrating that their existence and covenant relationship with God were part of a long-standing divine plan. Secondly, they served practical and legal purposes. In ancient Israel, genealogies were vital for establishing land rights, tribal affiliations, and the purity of priestly and Levitical lines (e.g., Ezra 2:62). For the Chronicler, they also validated the rightful lineage of the Davidic monarchy, even in its absence, pointing to a future hope in a restored kingdom. Thirdly, they convey profound theological truths. They emphasize God's sovereign oversight of history, His faithfulness across generations, and the unity of humanity, all stemming from a common ancestor (as seen in Acts 17:26). They are not mere lists but foundational documents that affirm identity, heritage, and God's enduring covenant with His people and His universal dominion.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 1:9 details the early spread of nations from Cush, a son of Ham, its ultimate Christ-centered fulfillment lies in the universal scope of God's redemptive plan, which culminates in Jesus Christ. The genealogies, beginning with Adam and meticulously tracing humanity's lineage, ultimately point to the coming of the promised Seed, who would reverse the curse of sin and bless all nations. Jesus, though primarily presented through the Davidic line in Matthew 1:1-17, also has a genealogy in Luke 3:23-38 that traces back to Adam, emphasizing His connection to all humanity and His role as the "second Adam" (1 Corinthians 15:45). The "Table of Nations" from which 1 Chronicles 1:9 is derived foreshadows the global reach of the Gospel, where people from "every tribe and language and people and nation" will be gathered into God's kingdom (Revelation 7:9). In Christ, the divisions that arose among the nations are overcome, as He breaks down "the dividing wall of hostility" (Ephesians 2:14), making all who believe one in Him, regardless of their earthly lineage or origin (Galatians 3:28). Thus, this seemingly obscure list of names ultimately serves as a foundational testament to God's long-term plan to redeem a people for Himself from every corner of the earth, all centered in the person and work of Jesus Christ, the Savior of the world (John 4:42).