TRV
Translation
Complete Jewish Bible
Avigayil was the mother of 'Amasa; the father of 'Amasa was Yeter the Yishma'eli.
American Standard Version
And Abigail bare Amasa; and the father of Amasa was Jether the Ishmaelite.
World English Bible Messianic
Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.
Young's Literal Translation
And Abigail hath borne Amasa, and the father of Amasa is Jether the Ishmeelite.
In the KJVVerse 10,324 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 2:17 is a concise yet profoundly significant genealogical entry within the extensive record of the tribe of Judah, meticulously establishing the lineage of Amasa, a key figure who would later play a crucial role in King David's reign. This verse precisely identifies Amasa's mother as Abigail and his father as Jether the Ishmeelite, providing vital familial connections that underscore the intricate social and ethnic fabric of ancient Israel and subtly hint at God's sovereign plan working through diverse backgrounds, even within the chosen line of Judah.
CONTEXT
Literary Context: This verse is deeply embedded within 1 Chronicles chapter 2, which meticulously details the descendants of Judah, the royal tribe from which King David and ultimately the Messiah would emerge. Specifically, 1 Chronicles 2:17 follows the listing of Jesse's children and their offspring, including the daughters Zeruiah and Abigail, as noted in 1 Chronicles 2:16. The identification of Abigail as Amasa's mother directly links Amasa to David's immediate family circle, as Abigail is David's sister (or half-sister, depending on the interpretation of Jesse's daughters). This familial connection is vital for understanding Amasa's later prominence in the narrative of David's kingdom, particularly his role during Absalom's rebellion and subsequent appointment as commander, as recounted in 2 Samuel 17:25 and 2 Samuel 19:13. The Chronicler's careful documentation here serves to establish the legitimacy and background of figures important to the Davidic dynasty, emphasizing the continuity of God's covenant promises through specific lineages.
Historical & Cultural Context: Genealogies held paramount importance in ancient Israelite society, serving as foundational documents for establishing tribal identity, land inheritance, priestly succession, and, crucially, the lineage of the promised Messiah. In the post-exilic period, when the book of 1 Chronicles was likely compiled (circa 400-250 BCE), these records were even more vital for the returning community to re-establish their identity, claim ancestral lands, and confirm their place within God's covenant people after the Babylonian exile. The mention of Jether as an "Ishmeelite" is particularly noteworthy. Ishmaelites were descendants of Ishmael, Abraham's son through Hagar (Genesis 16:15), and were generally considered distinct from the Israelites, often depicted as semi-nomadic desert dwellers. This intermarriage into a prominent Judahite family highlights the complex social and ethnic interactions that occurred in ancient Israel, suggesting a degree of integration and fluidity that sometimes transcended strict tribal or national boundaries. Such unions, while sometimes discouraged (e.g., Deuteronomy 7:3), were not uncommon in practice and reveal a more nuanced social landscape.
Key Themes: The meticulous recording in 1 Chronicles 2:17 contributes to several overarching themes in the book of Chronicles. Firstly, it underscores the genealogical precision and continuity that the Chronicler emphasizes, demonstrating God's faithfulness in preserving the lineage of Judah, from which the Davidic dynasty would spring. This meticulous record-keeping reinforces the legitimacy of the Davidic line, a central concern for the post-exilic community. Secondly, the inclusion of Jether the "Ishmeelite" subtly introduces the theme of inclusion and intermarriage, indicating that God's plan was not always confined to ethnically pure lines, and that individuals from diverse backgrounds could be incorporated into significant roles within Israel. This foreshadows a broader, more inclusive scope for God's people, a theme that finds its ultimate expression in the New Testament. Finally, even in such a brief entry, the verse speaks to God's sovereign oversight of history, demonstrating His meticulous attention to individuals and their connections, all contributing to His unfolding redemptive purposes, particularly the establishment and preservation of the Davidic covenant (e.g., 2 Samuel 7:12-16).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 2:17, and indeed throughout much of 1 Chronicles 1-9, is Genealogy. This meticulous listing of names and lineages serves to establish historical continuity, tribal identity, and the legitimacy of the Davidic monarchy for the post-exilic community. The verse also employs Conciseness and Economy of Language, typical of genealogical records, where a vast amount of information about familial relationships and origins is conveyed in the fewest possible words. While not a direct narrative, the mention of Amasa's parentage subtly employs Foreshadowing, hinting at his future significance in the Davidic narrative, which the Chronicler's audience would have known from the books of Samuel. Furthermore, the specific inclusion of "Ishmeelite" might be seen as an instance of Thematic Inclusivity, subtly introducing the idea that God's plan can incorporate diverse elements, even those from outside the immediate covenant community, into its grand design for salvation history.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 2:17, though a mere genealogical entry, carries significant theological weight. It underscores the Chronicler's deep concern for the continuity and purity of the Davidic line, from which the Messiah would come. God's faithfulness is evident in His meticulous preservation of these lineages, ensuring that His promises to David would be fulfilled through specific individuals. The inclusion of Jether the "Ishmeelite" is particularly poignant; it subtly broadens the scope of God's redemptive plan beyond strict ethnic boundaries, demonstrating His sovereignty over all peoples and His ability to incorporate diverse elements into His chosen family. This hints at a truth that would become fully manifest in the New Covenant: God's grace extends to all who believe, regardless of their background. The seemingly mundane details of ancestry are, in God's hands, threads in a grand tapestry of salvation history, meticulously woven to bring about His ultimate purposes.
REFLECTION AND APPLICATION
In a world that often values immediate impact and grand gestures, 1 Chronicles 2:17 reminds us of the profound significance of seemingly small details and the quiet, consistent work of God across generations. This verse, nestled within a long list of names, speaks to God's meticulous oversight of every life and lineage. It encourages us to recognize that our own lives, our families, and our unique backgrounds are not accidental but are part of a larger divine narrative. Just as Jether the Ishmeelite was woven into the fabric of Judah's lineage, God can use anyone, from any background, to accomplish His purposes. This should inspire us to embrace our own stories, knowing that God is sovereignly at work in every detail. It also calls us to a broader vision of God's kingdom, one that transcends ethnic and cultural boundaries, welcoming all who come to Him through faith. We are invited to see ourselves as part of this ongoing, intricate story of redemption, where every individual plays a part, however seemingly small, in the unfolding of God's glorious plan.
Questions for Reflection
FAQ
Who was Abigail in this verse, and how is she related to King David?
Answer: The Abigail mentioned in 1 Chronicles 2:17 is not King David's well-known wife, Abigail of Carmel (1 Samuel 25:3). Instead, she is identified in the preceding verse, 1 Chronicles 2:16, as a sister of Zeruiah, both of whom are daughters of Jesse, or at least closely associated with his family. This makes Abigail King David's sister (or half-sister), and thus Amasa, her son, was David's nephew or cousin. This familial connection is crucial for understanding Amasa's later prominent, albeit complex, role in David's kingdom, including his command of Absalom's army and his subsequent appointment by David as commander (2 Samuel 17:25).
Why is Jether being an "Ishmeelite" important in this genealogical record?
Answer: The designation of Jether as an "Ishmeelite" is significant because it highlights the reality of intermarriage between Israelites and non-Israelites, even within prominent families of the tribe of Judah. Ishmaelites were descendants of Ishmael, Abraham's son through Hagar (Genesis 16:15), and were generally considered distinct from the covenant people of Israel. Jether's inclusion as the father of Amasa, a key figure in David's reign, underscores that God's sovereign plan is not limited by strict ethnic or national boundaries. It suggests a broader scope for God's work, demonstrating His ability to incorporate individuals from diverse backgrounds into the unfolding of His redemptive purposes, even within the sacred lineage that would lead to the Messiah. This detail subtly foreshadows the future inclusion of Gentiles into the family of God through Christ, a truth fully revealed in the New Testament.
CHRIST-CENTERED FULFILLMENT
1 Chronicles 2:17, a seemingly minor genealogical detail, points profoundly to Christ in several ways. The meticulous record-keeping of Judah's lineage, of which this verse is a part, ultimately serves to establish the authentic human ancestry of Jesus Christ, the promised Messiah. The Chronicler's emphasis on the Davidic line, even through its complex and sometimes unexpected branches, underscores God's unwavering faithfulness to His covenant promises, particularly the promise of an eternal king from David's house (2 Samuel 7:12-16). The inclusion of Jether the Ishmeelite, a non-Israelite, in this sacred lineage is a powerful foreshadowing of the radical inclusivity of the Gospel. Just as an "outsider" was woven into the fabric of the Davidic family, so too would Christ break down the dividing wall of hostility between Jew and Gentile, creating one new humanity in Himself (Ephesians 2:14-16). The genealogies of Jesus in the New Testament, particularly in Matthew 1:1-17 and Luke 3:23-38, likewise include diverse and sometimes unexpected figures (like Rahab, Ruth, and Uriah's wife), demonstrating that God's grace transcends human categories and embraces all who are called. Thus, 1 Chronicles 2:17, in its quiet precision, affirms God's sovereign plan to bring forth the Messiah through a divinely orchestrated lineage that ultimately welcomes all nations into His family through faith in Christ (Galatians 3:28).