TRV
Translation
World English Bible Messianic
and Nahshon became the father of Salma, and Salma became the father of Boaz,
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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.”
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 2:11 is a crucial, though brief, genealogical entry within the extensive tribal records of Judah, meticulously documenting the direct lineage from Nahshon to Salma and then to Boaz. This seemingly simple statement serves a profound purpose, precisely tracing a critical branch of the Davidic line, which ultimately culminates in the person of Jesus Christ, thereby affirming God's unwavering faithfulness to His covenant promises across generations and demonstrating His sovereign orchestration of history for redemptive ends.
CONTEXT
Literary Context: 1 Chronicles 2:11 is strategically situated within the expansive genealogical records that dominate the first nine chapters of the book, a unique literary feature emphasizing the Chronicler's primary concern for continuity and legitimacy. These lists meticulously trace the lineage of Israel, commencing with Adam and progressing through the patriarchs, tribes, and eventually to the Davidic monarchy. Specifically, this verse falls within the detailed account of the tribe of Judah, which occupies the majority of 1 Chronicles chapter 2 and extends into 1 Chronicles chapter 4. The precise placement of Nahshon, Salma, and Boaz here highlights their indispensable role in the development of the royal line, leading directly to King David, whose story becomes the central focus of the remainder of the book. This meticulous tracing underscores the continuity and legitimacy of God's covenant promises to His people, particularly the promise of an enduring dynasty through Judah, providing a foundational anchor for the post-exilic community.
Historical & Cultural Context: The book of 1 Chronicles was most likely compiled in the post-exilic period, possibly by Ezra or a contemporary scribe, for the community of Jews who had returned from Babylonian captivity. For these returning exiles, understanding their identity, their place in God's covenant, and the continuity of His promises was paramount. Genealogies were not merely dry lists of names but foundational documents that established tribal affiliation, inheritance rights, and the legitimacy of leadership within a restored community. In a society where identity was deeply rooted in one's ancestry, these records provided a vital link to their past, affirming their status as the chosen people of God and reassuring them that the divine plan, including the promise of a future king, remained intact despite the upheaval of exile. The meticulous preservation of lines like that of Judah, from which kings and ultimately the Messiah would come, served to reinforce hope, national identity, and a sense of divine purpose for a people rebuilding their lives and faith.
Key Themes: The genealogical entry in 1 Chronicles 2:11 contributes significantly to several overarching themes within the book of Chronicles and the broader biblical narrative. Firstly, it powerfully illustrates the divine providence and faithfulness of God, demonstrating His meticulous oversight in preserving the promised lineage of Judah, as prophesied by Jacob in Genesis 49:10. Each individual, whether renowned or seemingly obscure, plays an indispensable part in God's unfolding redemptive plan. Secondly, it underscores the continuity of God's covenant, particularly the Davidic Covenant, which promised a perpetual kingdom through David's seed, as articulated in 2 Samuel 7:16. The unbroken chain of descent from Nahshon to Boaz and beyond serves as a tangible testament to God's unwavering commitment. Finally, the verse highlights the profound significance of lineage in ancient Israel, not just for identity and inheritance, but as a historical and theological anchor, confirming the earthly reality and legitimate ancestry of figures like King David and, ultimately, Jesus Christ, as seen in the New Testament genealogies in Matthew 1:5 and Luke 3:32.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The concise nature of 1 Chronicles 2:11, typical of genealogical entries, employs several subtle but powerful literary devices. The most obvious is Repetition, specifically the repeated use of the verb "begat" (Hebrew yalad). This creates a rhythmic, almost incantatory effect, emphasizing the unbroken, divinely ordained succession of generations and reinforcing the meticulous preservation of the lineage. The very form of Genealogy itself serves as a profound literary device, functioning as a historical anchor, a legal document, and a theological statement. It is not merely a list but a narrative of divine faithfulness, demonstrating God's meticulous preservation of His covenant promises through specific individuals, thereby legitimizing the Davidic line for the post-exilic community. Furthermore, this verse, by tracing the line to Boaz, implicitly uses Foreshadowing. For the original audience, intimately familiar with the story of Ruth and the subsequent rise of David, this seemingly simple entry subtly points towards the future establishment of the Davidic monarchy and the ultimate fulfillment of the messianic promise, making each name a stepping stone in a larger, divinely orchestrated redemptive narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly dry list of names in 1 Chronicles 2:11 carries profound theological weight, connecting the reader to the overarching narrative of God's redemptive plan. It illustrates God's sovereign control over human history, demonstrating that even in the quiet succession of generations, His purposes are being meticulously advanced. The preservation of this specific lineage, from Nahshon through Salma to Boaz, highlights the divine faithfulness to the covenant promises made to Abraham, Isaac, and Jacob, and specifically to Judah, concerning the scepter that would not depart from his line. This verse affirms that God works through ordinary human lives, often in ways unseen and uncelebrated, to bring about extraordinary outcomes, ensuring the continuity of the chosen people and the eventual arrival of the promised Messiah. It is a testament to God's patient and steadfast commitment to His redemptive purposes across millennia.
REFLECTION AND APPLICATION
While 1 Chronicles 2:11 may appear as a mere historical record, it offers profound opportunities for reflection and personal application. It reminds us that our lives, however ordinary they may seem, are intricately woven into God's grand tapestry of history. Just as Nahshon, Salma, and Boaz each played their part in a lineage that led to the Messiah, so too does God use each of us in His unfolding plan. This verse encourages us to trust in God's sovereign providence, knowing that He is meticulously working through generations to fulfill His promises, even when the path is not immediately clear or our contribution seems small. It challenges us to consider our own legacy—not just what we accumulate, but how we faithfully live out our calling, contributing to the spiritual heritage we pass on to future generations. Our faithfulness today, in seemingly mundane acts of obedience and perseverance, can have ripple effects for centuries, impacting the lives and faith of those who follow, demonstrating that every life has divine purpose within God's eternal design.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in Chronicles?
Answer: Genealogies in the Bible, particularly in books like Chronicles, serve several crucial purposes. They establish identity and legitimacy, proving tribal affiliation, inheritance rights, and the rightful claim to leadership, especially for the post-exilic community seeking to re-establish their national and religious life. They also demonstrate divine faithfulness, showing how God meticulously preserves His covenant promises across generations, ensuring the continuity of the chosen people and the fulfillment of prophecies, such as the promise of a perpetual Davidic kingdom (as seen in 2 Samuel 7:16). Furthermore, they provide historical continuity, linking past events and figures to present realities, and ultimately foreshadowing the coming of the Messiah, whose lineage is meticulously traced in the New Testament (e.g., Matthew 1:1-17). They are not mere lists, but profound theological statements about God's active, sovereign involvement in human history to bring about His redemptive plan.
Who were Nahshon, Salma, and Boaz, and why are they significant?
Answer: Nahshon, Salma (also known as Salmon), and Boaz are significant figures in the lineage of Judah, leading directly to King David and, ultimately, to Jesus Christ. Nahshon was a prince of the tribe of Judah during the Exodus, noted for being the first to present his offering for the dedication of the tabernacle (Numbers 7:12) and leading Judah's march in the wilderness (Numbers 10:14). His prominence underscores the early importance of this line. Salma (or Salmon) serves as the crucial, though less detailed, link between Nahshon and Boaz. His primary significance lies in his role in maintaining the unbroken chain of descent, ensuring the continuation of the messianic line. Boaz is a beloved figure from the Book of Ruth, celebrated for his integrity, generosity, and his pivotal role as a kinsman-redeemer. By marrying Ruth the Moabitess, he ensured the continuation of this vital lineage through their son, Obed, who became the grandfather of King David. Their inclusion in this genealogy highlights God's sovereign hand in preserving the messianic line, even incorporating Gentiles (through Ruth) into His redemptive plan, demonstrating the expansive nature of His grace.
CHRIST-CENTERED FULFILLMENT
The seemingly simple genealogical entry in 1 Chronicles 2:11 finds its ultimate and profound fulfillment in Jesus Christ. This verse, tracing the lineage from Nahshon through Salma to Boaz, is not merely a historical record but a vital thread in the tapestry of God's redemptive plan that culminates in the Messiah. Boaz, as the kinsman-redeemer in the Book of Ruth, serves as a powerful type and foreshadowing of Christ's greater redemptive work. Just as Boaz willingly redeemed Ruth and her family's lost inheritance, so Jesus, our ultimate Kinsman-Redeemer, willingly entered humanity to redeem us from the bondage of sin and death, restoring our lost inheritance in God and adopting us into His eternal family (Ephesians 1:7). The inclusion of this specific line in the genealogies of Jesus in the New Testament, notably in Matthew 1:5 and Luke 3:32, explicitly connects these Old Testament figures to the Christ, affirming His historical reality and legitimate claim to the Davidic throne. Every "begat" in this genealogy points forward to the birth of the One who would truly fulfill the promise of a scepter from Judah (Genesis 49:10) and establish an eternal kingdom, as promised to David (2 Samuel 7:16). Thus, 1 Chronicles 2:11 is a testament to God's meticulous faithfulness, demonstrating His sovereign orchestration of history to bring forth the Savior of the world, making the seemingly mundane a powerful declaration of Christ's historical reality and divine purpose.