TRV
“The Line of Pharez Leading to David”· 1 Chronicles 2:9–17
Translation
In the KJVVerse 10,322 of 31,102 · 33.2%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 2:1–17. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under comment1 Chronicles 2:1–17
1¶ These are the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun,
2Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher.
3The 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.
4And Tamar his daughter in law bare him Pharez and Zerah. All the sons of Judah were five.
5The sons of Pharez; Hezron, and Hamul.
6And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all.
7And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed.
8And the sons of Ethan; Azariah.
9The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai.
10And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah;
11And Nahshon begat Salma, and Salma begat Boaz,
12And Boaz begat Obed, and Obed begat Jesse,
13And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third,
14Nethaneel the fourth, Raddai the fifth,
15Ozem the sixth, David the seventh:
16Whose sisters were Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three.
17And Abigail bare Amasa: and the father of Amasa was Jether the Ishmeelite.
I. II. Main points1. 2. Sub-points
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.
Copy as
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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.
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.”
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.
Copy as
Continue studying 1 Chronicles 2:15 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 2:15, a concise yet profoundly significant verse within the meticulous genealogies of Judah, precisely identifies Ozem as the sixth son and David as the seventh son of Jesse. This seemingly straightforward enumeration is foundational, formally introducing the future king of Israel into the sacred lineage of the tribe of Judah, thereby establishing his rightful place within God's covenant people and subtly foreshadowing God's unconventional and sovereign choice for leadership that often defies human expectations.
Context
Literary Context
This verse is deeply embedded within the extensive genealogical records that commence the book of 1 Chronicles (chapters 1-9). These initial chapters serve a crucial purpose for the post-exilic community, re-establishing their identity, heritage, and continuity with God's covenant promises. Specifically, 1 Chronicles 2 meticulously traces the descendants of Judah, the royal tribe, through key figures such as Hezron, Caleb, and Ram, before culminating in the household of Jesse. Verse 15 follows the listing of Jesse's other sons—Eliab, Abinadab, Shimma, Nethanel, and Raddai—and immediately precedes the mention of David's sisters and his own children. This precise placement firmly situates David within the familial structure destined to produce the royal line, underscoring the Chronicler's intent to demonstrate an unbroken and legitimate continuity from the patriarchs to the Davidic dynasty.
Historical & Cultural Context
Composed likely after the Babylonian exile (circa 450-400 BCE), the genealogies in Chronicles were far more than mere historical archives; they were vital documents for a returning and rebuilding Jewish community. Their functions were multifaceted: to solidify tribal identity, validate claims to ancestral land, confirm the legitimacy of the priesthood, and, most critically, to affirm the enduring continuity of God's covenant promises, particularly the Davidic covenant. Culturally, the principle of primogeniture—where the firstborn son held preeminent rights of inheritance and succession—was the prevailing custom in ancient Israel. The explicit mention of David as the "seventh" son (or youngest, as implied by 1 Samuel 16:11) subtly but powerfully highlights God's sovereign choice, which frequently transcends and even subverts human expectations and established social norms, a pattern evident in other biblical narratives such as the selection of Jacob over Esau.
Key Themes
The inclusion of 1 Chronicles 2:15 contributes significantly to several overarching themes within the book of Chronicles and the broader biblical narrative. Firstly, it emphatically underscores Divine Election, demonstrating God's sovereign prerogative to choose His instruments regardless of human convention, birth order, or outward appearance, echoing the principle articulated in 1 Samuel 16:7. Secondly, it is absolutely foundational to the Davidic Line, establishing the precise genealogical basis for the eternal covenant God made with David, promising a perpetual dynasty and an everlasting kingdom, as detailed in 2 Samuel 7:16. This lineage is paramount for understanding the identity and legitimacy of the Messiah. Lastly, the verse exemplifies Genealogical Precision, a hallmark of the Chronicler's work, which emphasizes the importance of historical continuity and the meticulous unfolding of God's redemptive plan through specific families and individuals, a precision that would find its ultimate culmination in the detailed genealogies of Jesus Christ presented in Matthew 1 and Luke 3.
Exposition and Analysis
Key Word Analysis
From an unused root likely meaning "to be strong," this name signifies "strength" or "power." As Jesse's sixth son, Ozem's individual narrative is not developed in scripture beyond his inclusion in this genealogy. His presence here is crucial for completing the comprehensive list of Jesse's sons, meticulously setting the stage for the subsequent, pivotal introduction of David. His name, while not bearing overt theological weight in this context, is part of the precise record-keeping that defines the Chronicler's work, ensuring the completeness of the lineage.
Derived from a root meaning "to love," this name signifies "beloved" or "darling." This seemingly simple name becomes inextricably linked with Israel's greatest king and the progenitor of the messianic line. His understated inclusion here, without any immediate fanfare, belies the immense theological and historical weight he carries. The name itself subtly foreshadows his unique relationship with God and his people, being both "beloved by God" and "beloved by his people."
This ordinal number holds profound significance in biblical numerology, frequently associated with concepts of completeness, perfection, or divine intervention. In this specific context, it highlights David's position as the youngest (or at least not the eldest) among his brothers. This detail immediately calls to mind the narrative in 1 Samuel 16, where God's choice bypasses the traditional primogeniture, selecting the least expected. God's selection of the seventh son powerfully underscores His sovereign freedom and demonstrates that His choices are not based on human criteria or societal expectations.
Verse Breakdown
"Ozem the sixth,"
This opening clause serves to systematically list Ozem as the sixth son born to Jesse. His inclusion is an integral part of the comprehensive genealogical record, ensuring that all known sons are meticulously accounted for. This precise enumeration establishes the numerical order leading up to David, emphasizing that David was not the firstborn, nor the second, but a later son in the sequence. This meticulous counting highlights the Chronicler's unwavering commitment to historical accuracy and the completeness of the divinely ordained lineage.
"David the seventh:"
This is the climactic and focal point of the verse. The simple mention of "David" carries immense theological and historical weight, introducing the central figure through whom God's covenant promises would be channeled and fulfilled. His designation as the "seventh" son is critically important, as it immediately brings to mind the narrative in 1 Samuel 16, where Samuel initially overlooks David, who is out tending sheep, in favor of his older, more outwardly impressive brothers. This numerical position underscores God's counter-cultural choice, powerfully demonstrating that His selection is based solely on His divine will and an assessment of the heart, rather than on human expectations, physical appearance, or societal norms.
Literary Devices
The primary literary device at play in 1 Chronicles 2:15 is Genealogy. The entire chapter, and indeed the initial nine chapters of Chronicles, are meticulously structured as a precise listing of descendants. This is far from a dry historical record; it functions as a profound theological statement, emphasizing continuity, legitimacy, and the unfolding of God's covenant promises through specific, divinely chosen bloodlines. Within this overarching genealogical framework, there is a subtle but powerful use of Understatement. The introduction of David, arguably the most significant human figure in Israel's history before Christ, is presented with stark, almost mundane simplicity ("David the seventh"). This understated presentation paradoxically heightens the impact for the informed reader, who immediately recognizes the immense future significance and theological weight contained within these few, unassuming words. Furthermore, the verse employs potent Foreshadowing. The mere mention of David's name, even within a seemingly ordinary list, immediately points forward to his future kingship, the establishment of Jerusalem as the capital, the aspiration to build the Temple (though completed by Solomon), and, most importantly, the eternal Davidic covenant, all of which are central, interconnected themes developed extensively in the books of Samuel, Kings, and Chronicles.
Theological and Thematic Connections
1 Chronicles 2:15, despite its brevity, serves as a crucial theological anchor, underscoring God's meticulous and sovereign involvement in human history and salvation. It powerfully reveals that God's grand plan of redemption unfolds not through random chance or human design, but through divinely chosen individuals, whose lives and lineages are meticulously recorded in the sacred narrative. The selection of David, the seventh son, powerfully illustrates God's freedom to choose the humble, the overlooked, and the unexpected, demonstrating that His criteria for leadership and blessing often defy human logic, societal norms, and conventional expectations. This divine election is not arbitrary but profoundly purposeful, laying the indispensable foundation for the enduring Davidic covenant and the eventual arrival of the Messiah. For the post-exilic community, this verse was a potent reminder of God's enduring faithfulness to His promises, even when their current circumstances seemed bleak, offering a profound sense of hope rooted in their divinely ordained heritage and the certainty of God's unfolding plan.
Reflection and Application
The seemingly dry genealogical entry of 1 Chronicles 2:15 holds profound and enduring lessons for contemporary believers. It serves as a powerful reminder that God's grand narrative of redemption is meticulously woven through the lives of seemingly ordinary people, often those overlooked or underestimated by human standards. David, the youngest and least expected of Jesse's sons, was chosen by God for an extraordinary purpose, demonstrating unequivocally that God's call is based on His sovereign will and an assessment of the heart, rather than on outward appearance, human qualifications, or societal rank. This truth should profoundly encourage us to embrace humility, recognize God's boundless ability to use anyone regardless of their background or perceived deficiencies, and trust that even the most obscure details of our lives are known to Him and can be part of His larger, perfect, and redemptive plan. The meticulous precision of these ancient records also speaks volumes about God's unwavering faithfulness, assuring us that His promises, once made, will be meticulously fulfilled across generations, culminating in the person and work of Jesus Christ.
Questions for Reflection
FAQ
Why is David listed as the seventh son here, when 1 Samuel 16:10-11 implies he was the eighth?
The apparent discrepancy between 1 Chronicles 2:15, which lists David as the seventh son, and 1 Samuel 16:10-11, where seven older brothers pass before Samuel before David is brought, has been a subject of scholarly discussion for centuries. Several plausible explanations are commonly proposed. One possibility is that one of Jesse's sons may have died young without issue and was therefore not included in the genealogical record of 1 Chronicles, which typically focused on those who contributed to the ongoing lineage. Another theory suggests that a son might have been omitted for other reasons, such as being disqualified or not counted for specific public purposes (e.g., military service or tribal census). It's also conceivable that "seventh" in 1 Chronicles refers to his position among those who survived and had descendants, while 1 Samuel 16 counts all living sons present at the time of Samuel's visit. Regardless of the exact numerical reconciliation, the core theological point remains consistent and paramount: David was not the eldest or most obvious choice by human standards, powerfully emphasizing God's sovereign and unconventional election, which is the central message conveyed by both accounts.
Christ-Centered Fulfillment
1 Chronicles 2:15, by succinctly introducing David into the sacred lineage of Judah, serves as a foundational stone for the entire Christ-centered narrative of the Bible. David, the "seventh" son chosen by divine decree, powerfully foreshadows the ultimate "Son of David," Jesus Christ. Just as David was chosen not by human merit, birth order, or outward appearance but by sovereign divine election, so too did Jesus enter the world in a humble, unexpected manner, born in a manger rather than a palace, yet He was the divinely appointed King of kings. The meticulous tracing of David's lineage in Chronicles points directly to the New Testament genealogies found in Matthew 1:1-17 and Luke 3:23-38, both of which unequivocally affirm Jesus's direct descent from David, thereby fulfilling the eternal Davidic Covenant promised in 2 Samuel 7:12-16. Jesus, the true "beloved" (the meaning of David's name), establishes a kingdom not of this world, but an eternal spiritual reign that transcends all earthly dynasties, ultimately fulfilling the promise of a perpetual throne and an everlasting kingdom through His sacrificial death and glorious resurrection, as powerfully proclaimed by Peter in Acts 2:29-36.