TRV
Translation
World English Bible Messianic
and Boaz became the father of Obed, and Obed became the father of Jesse;
In the KJVVerse 10,319 of 31,102
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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 2:12 serves as a vital genealogical link in the extensive records of the tribe of Judah, meticulously tracing the lineage from Boaz to Obed and then to Jesse. Far from being a mere historical entry, this verse profoundly underscores God's sovereign preservation of the chosen line that would ultimately lead to King David and, by extension, the promised Messiah. It highlights the divine faithfulness woven through generations, ensuring the continuity of God's redemptive plan and demonstrating His active involvement in human history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 1 Chronicles 2:12, and indeed throughout the initial chapters of the book, is Genealogy. This is not merely a dry list of names but a purposeful literary construct designed to establish identity, validate claims, and, most significantly, to trace the unfolding of God's redemptive plan through specific, divinely preserved family lines. The very structure of the genealogical record, with its repetitive "begat" formula, creates a powerful sense of Continuity and Certainty, assuring the reader of the unbroken and divinely preserved nature of the lineage leading to the Messiah. Furthermore, the verse employs Understatement; while concise and factual, it carries immense theological weight by quietly introducing the direct ancestors of King David, whose future reign and covenant promises would reshape Israel's history and point towards the ultimate Messiah. The brevity of the statement belies its profound historical and theological implications, inviting the discerning reader to ponder the divine hand at work.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 2:12 profoundly illustrates God's unwavering faithfulness and sovereign control over human history. Far from being a mundane list, this genealogical entry testifies to God's meticulous preservation of a specific lineage, demonstrating His commitment to His long-term redemptive plan. Each "begat" signifies a deliberate step in God's unfolding purpose, ensuring that the promised seed would indeed come through the appointed line. This verse highlights that even in the seemingly ordinary course of human procreation, God is actively working behind the scenes, orchestrating events to bring about His ultimate will. It is a powerful reminder that every individual, regardless of their perceived significance, plays a part in God's grand narrative, whether known or unknown to them. The certainty of this lineage provides a foundational assurance of God's reliability and the eventual fulfillment of all His promises.
REFLECTION AND APPLICATION
While ancient genealogies might initially appear tedious or irrelevant to the modern reader, 1 Chronicles 2:12 invites us to a deeper reflection on God's unwavering faithfulness and meticulous involvement in human history. This verse assures us that God is not a distant deity but one who actively orchestrates the details of generations, preserving a lineage for a specific, redemptive purpose. For believers today, this truth offers profound comfort: if God so carefully oversaw the minute details of ancient family lines to bring about His promises, how much more does He care for and guide the individual lives of His children? It encourages us to trust in His sovereign plan, even when our own paths seem obscure or insignificant, recognizing that we too are part of a larger, divinely authored narrative. This verse calls us to cultivate patience and faith, knowing that God's purposes, though unfolding across generations, are always certain to be fulfilled.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in Chronicles?
Answer: Genealogies served multiple critical functions in ancient Israel. They established tribal identity, validated land ownership and inheritance rights, confirmed eligibility for priestly service (especially in Levitical lines), and, most importantly, preserved the purity and continuity of the lineage through which God's covenant promises, particularly the Messianic promise, would be fulfilled. For the post-exilic community, the Chronicler used them to re-establish identity, demonstrate continuity with their past, and reinforce hope in God's enduring covenants, especially the Davidic covenant.
What is the significance of Boaz and Ruth in this genealogy?
Answer: Boaz and Ruth are significant because their story, detailed in the book of Ruth, is a powerful narrative of redemption, faithfulness, and divine providence. Ruth, a Moabite woman, is an outsider who is brought into the covenant family through her marriage to Boaz, a righteous Israelite. Their inclusion in this genealogy, leading directly to King David, subtly foreshadows God's inclusive plan for all nations, demonstrating that His redemptive purposes are not limited by ethnicity or origin. Their presence here highlights God's ability to work through unexpected individuals and circumstances to fulfill His grand design, ultimately bringing forth the Messiah, Jesus Christ.
CHRIST-CENTERED FULFILLMENT
1 Chronicles 2:12, though nestled within a seemingly dry list of names, finds its ultimate and glorious fulfillment in Jesus Christ. The meticulous tracing of the lineage from Boaz through Obed to Jesse is not merely a historical record; it is a divinely preserved path leading directly to the promised Messiah. Jesse was the father of David, and it is through David's royal line that God promised an eternal kingdom and a perpetual heir (2 Samuel 7:12-16). This verse, therefore, is a quiet but powerful testament to God's faithfulness in upholding His covenant promises, culminating in the birth of Jesus. Both Matthew's and Luke's genealogies in the New Testament trace Jesus' ancestry back through this very line, affirming Him as the rightful heir to David's throne and the long-awaited "seed" who would crush the serpent's head (Genesis 3:15). Thus, 1 Chronicles 2:12 serves as a foundational stone in the grand edifice of redemption, pointing inexorably to the one who is the "Son of David" and the Savior of the world (Romans 1:3-4).