TRV
Translation
King James Version
And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah;
Complete Jewish Bible
Ram fathered 'Amminadav; 'Amminadav fathered Nachshon prince of the descendants of Y'hudah;
Berean Standard Bible
Ram was the father of Amminadab, and Amminadab was the father of Nahshon, a leader of the descendants of Judah.
American Standard Version
And Ram begat Amminadab, and Amminadab begat Nahshon, prince of the children of Judah;
World English Bible Messianic
Ram became the father of Amminadab, and Amminadab became the father of Nahshon, prince of the children of Judah;
Geneva Bible (1599)
And Ram begate Aminadab, and Aminadab begate Nahshon prince of the children of Iudah,
Young's Literal Translation
And Ram begat Amminadab, and Amminadab begat Nahshon, prince of the sons of Judah;
In the KJVVerse 10,317 of 31,102
Study This Verse
Commentary on 1 Chronicles 2 verses 1–17
1 ¶ These are the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun,
2 Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher.
3 The sons of Judah; Er, and Onan, and Shelah: which three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the LORD; and he slew him.
4 And Tamar his daughter in law bare him Pharez and Zerah. All the sons of Judah were five.
5 The sons of Pharez; Hezron, and Hamul.
6 And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all.
7 And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed.
8 And the sons of Ethan; Azariah.
9 The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai.
10 And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah;
11 And Nahshon begat Salma, and Salma begat Boaz,
12 And Boaz begat Obed, and Obed begat Jesse,
13 And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third,
14 Nethaneel the fourth, Raddai the fifth,
15 Ozem the sixth, David the seventh:
16 Whose sisters were Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three.
17 And Abigail bare Amasa: and the father of Amasa was Jether the Ishmeelite.
Here is, I. The family of Jacob. His twelve sons are here named, that illustrious number so often celebrated almost throughout the whole Bible, from the first to the last book of it. At every turn we meet with the twelve tribes that descended from these twelve patriarchs. The personal character of several of them was none of the best (the first four were much blemished), and yet the covenant was entailed on their seed; for it was of grace, free grace, that it was said, Jacob have I loved - not of works, lest any man should boast.
II. The family of Judah. That tribe was most praised, most increased, and most dignified, of any of the tribes, and therefore the genealogy of it is the first and largest of them all. In the account here given of the first branches of that illustrious tree, of which Christ was to be the top branch, we meet, 1. With some that were very bad. Here is Er, Judah's eldest son, that was evil in the sight of the Lord, and was cut off, in the beginning of his days, by a stroke of divine vengeance: The Lord slew him, Ch1 2:3. His next brother, Onan, was no better, and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, Ch1 2:4. And here is Achan, called Achar - a troubler, that troubled Israel by taking of the accursed thing, Ch1 2:7. Note, The best and most honourable families may have those belonging to them that are blemishes. 2. With some that were very wise and good, as Heman and Ethan, Calcol and Dara, who were not perhaps the immediate sons of Zerah, but descendants from him, and are named because they were the glory of their father's house; for, when the Holy Ghost would magnify the wisdom of Solomon, he declares him wiser than these four men, who, though the sons of Mahol, are called Ezrahites, from Zerah, Kg1 4:31. That four brothers should be eminent for wisdom and grace was a rare thing. 3. With some that were very great, as Nahshon, who was prince of the tribe of Judah when the camp of Israel was formed in the wilderness, and so led the van in that glorious march, and Salman, or Salmon, who was in that post of honour when they entered into Canaan, Ch1 2:10, Ch1 2:11.
III. The family of Jesse, of which a particularly account is kept for the sake of David, and the Son of David, who is a rod out of the stem of Jesse, Isa 11:1. Hence it appears that David was a seventh son, and that his three great commanders, Joab, Abishai, and Asahel, were the sons of one of his sisters, and Amasa of another. Three of the four went down slain to the pit, though they were the terror of the mighty.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. 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
Ram: He is commonly called Aram. But it is to be observed here, once for all, that it was a common thing among the Hebrews for the same persons to have different names: and that it is not impossible among so many proper names, as here occur in the first nine chapters of this book, that the transcribers of the ancient Hebrew copies may have made some slips in the orthography.
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 2:10 meticulously traces a crucial segment of the tribal lineage of Judah, specifically highlighting the succession from Ram to Amminadab, and then to Nahshon, who is notably designated as "prince of the children of Judah." This verse, embedded within the Chronicler's extensive genealogies, serves not merely as a historical record but as a profound theological affirmation of God's unwavering faithfulness in preserving the foundational line through which His covenant promises, particularly those concerning the Davidic monarchy and the coming Messiah, would ultimately be fulfilled with divine precision and purpose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 2:10, and indeed throughout the initial chapters of the book, is Genealogy. This is not merely a dry list of names but a structured literary form meticulously employed by the Chronicler to establish identity, legitimate claims (to land, office, or tribal affiliation), and, most importantly, to trace the continuity of God's covenant promises. The repeated phrase "begat" functions as a form of Repetition, creating a rhythmic pattern that underscores the unbroken chain of descent and the meticulous nature of the record, reinforcing the divine preservation of the lineage. Furthermore, the specific designation of Nahshon as "prince of the children of Judah" serves as a powerful form of Emphasis or Highlighting, drawing the reader's attention to his particular significance within the lineage, indicating his historical importance and his pivotal role in God's unfolding plan, rather than simply listing him as another name in a long succession.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 2:10, though seemingly a simple record of names, profoundly illustrates God's sovereign control over history and His unwavering faithfulness to His covenant promises. The meticulous preservation of this lineage, particularly the line of Judah, underscores that God's redemptive plan is not haphazard but unfolds through specific individuals and generations, each playing a crucial part in a grand divine tapestry. It reminds the post-exilic community, and us today, that even the most seemingly mundane details are integral to God's overarching purpose, demonstrating His active involvement in human history to bring about His ultimate will. This verse is a testament to the fact that God's promises, especially concerning the Davidic covenant and the coming King, are meticulously maintained across centuries, ensuring their certain fulfillment.
REFLECTION AND APPLICATION
The seemingly dry list of names in 1 Chronicles 2:10 holds deep spiritual truths and profound implications for contemporary believers. It serves as a powerful reminder that God is a God of meticulous detail, unwavering faithfulness, and sovereign purpose, working through countless generations to accomplish His grand designs. Just as Ram, Amminadab, and Nahshon each played their unique and indispensable part in the unfolding of God's redemptive plan, so too does every individual have a distinct and vital role in God's ongoing story, whether that role is prominent or seemingly obscure. Our lives, our choices, and our faithfulness are not isolated events but are intricately woven into a larger divine narrative. This verse encourages us to live with intentionality, obedience, and profound faithfulness in our own generation, recognizing that our contributions, however small they may seem, are significant and contribute to God's eternal purposes. It also fosters a deep sense of belonging to a vast spiritual lineage, reminding us that we are part of a continuous stream of God's people, called to carry forward the torch of faith, truth, and witness for those who come after us.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in books like 1 Chronicles?
Answer: Genealogies are crucial in the Bible for several profound reasons. For the ancient Israelites, especially the post-exilic community addressed in 1 Chronicles, they served to establish and reinforce tribal identity, legitimate claims to land, priestly duties, and royal succession, providing a vital connection to their heritage. Most significantly, biblical genealogies, such as the one meticulously traced in 1 Chronicles 2, serve a profound theological purpose: they meticulously trace the continuity of God's covenant promises, particularly the Abrahamic and Davidic covenants, ensuring the precise lineage through which the promised Messiah would ultimately come. They demonstrate God's faithfulness in preserving His chosen line across generations.
What makes Nahshon significant enough to be highlighted as "prince" in this genealogy?
Answer: Nahshon was a highly significant figure in Israel's formative history. He was the recognized leader of the tribe of Judah during the Exodus period, a pivotal time of national formation and organization. As "prince" (nâsîyʼ) of Judah, he held a position of considerable authority and responsibility, leading the largest tribe and being among the first to bring offerings for the dedication of the tabernacle, as recorded in Numbers 7:12. Furthermore, his direct lineage is of immense theological importance as he is a key ancestor of King David and, subsequently, Jesus Christ. His prominence in this genealogy is therefore a theological as well as historical highlight, signaling his vital role in God's unfolding plan.
How does this seemingly dry list of names connect to God's broader redemptive plan?
Answer: This seemingly dry list of names is, in fact, a profound testament to God's meticulous and unwavering faithfulness in fulfilling His redemptive plan. By carefully preserving the lineage through Ram, Amminadab, and Nahshon, the Chronicler demonstrates God's sovereign hand guiding history to ensure the certain fulfillment of His promises. This specific line leads directly to King David, from whom the promised Messiah would come, establishing the royal lineage. Thus, every name, every "begat," is a divinely orchestrated link in the chain of God's covenant-keeping love, culminating in the ultimate salvation offered through Christ, as foretold in prophecies such as Isaiah 7:14 and Isaiah 9:6-7.
CHRIST-CENTERED FULFILLMENT
1 Chronicles 2:10, though embedded in an ancient Old Testament genealogy, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The meticulous tracing of the lineage from Ram to Amminadab to Nahshon is not merely a historical exercise; it is a divinely preserved record pointing directly to the coming of the Messiah. Nahshon, as "prince of the children of Judah," stands as a pivotal figure in the ancestral line that culminates in King David, from whose royal house the Christ would be born. The very purpose of these extensive genealogies in 1 Chronicles is to affirm the continuity of God's covenant promises, particularly the Davidic covenant (as seen in 2 Samuel 7:12-16), which promised an eternal throne and kingdom through David's descendant. Jesus, as the Son of David, is the ultimate fulfillment of this promise, the true and eternal King of Judah. Both His genealogies in Matthew 1:1-17 and Luke 3:23-38 explicitly include Nahshon, unequivocally linking the seemingly obscure names of 1 Chronicles to the incarnate Son of God. He is the true "prince" and King, whose dominion is everlasting and whose reign brings salvation to all who believe, as triumphantly declared in Revelation 19:16.