TRV
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 2:18–55.
The persons mentioned in the former paragraph are most of them such as we read of, and most of them such as we read much of, in other scriptures; but very few of those to whom this paragraph relates are mentioned any where else. It should seem, the tribe of Judah were more full and exact in their genealogies than any other of the tribes, in which we must acknowledge a special providence, for the clearing of the genealogy of Christ. 1. Here we find Bezaleel, who was head-workman in building the tabernacle, Exo 31:2. 2. Hezron, who was the son of Pharez (Ch1 2:5), was the father of all this progeny, his sons, Caleb and Jerahmeel, being very fruitful, and he himself likewise, even in his old age, for he left his wife pregnant when he died, Ch1 2:24. This Hezron was one of the seventy that went down with Jacob into Egypt, Gen 46:12. There his family thus increased, as other oppressed families there did. We cannot but suppose that he died during the Israelites' bondage in Egypt; and yet it is here said he died in Caleb-Ephratah (that is, Bethlehem), in the land of Canaan, Ch1 2:24. Perhaps, though the body of the people continued in Egypt, yet some that were more active than the rest, at least before their bondage came to be extreme, visited Canaan sometimes and got footing there, though afterwards they lost it. The achievements of Jair, here mentioned (Ch1 2:22, Ch1 2:23), we had an account of in Num 32:41; and, it is supposed, they were long after the conquest of Canaan. The Jews say, Hezron married his third wife when he was sixty years old (Ch1 2:21), and another afterwards (Ch1 2:24), because he had a great desire of posterity in the family of Pharez, from whom the Messiah was to descend. 3. Here is mention of one that died without children (Ch1 2:30), and another (Ch1 2:32), and of one that had no sons, but daughters, Ch1 2:34. Let those that are in any of these ways afflicted not think their case new or singular. Providence orders these affairs of families by an incontestable sovereignty, as pleaseth him, giving children, or withholding them, or giving all of one sex. He is not bound to please us, but we are bound to acquiesce in his good pleasure. To those that love him he will himself be better than ten sons, and give them in his house a place and a name better than of sons and daughters. Let not those therefore that are written childless envy the families that are built up and replenished. Shall our eye be evil because God's is good? 4. Here is mention of one who had an only daughter, and married her to his servant an Egyptian, Ch1 2:34, Ch1 2:35. If it be mentioned to his praise, we must suppose that this Egyptian was proselyted to the Jewish religion and that he was very eminent for wisdom and virtue, otherwise it would not have become a true-born Israelite to match a daughter to him, especially an only daughter. If Egyptians become converts, and servants do worthily, neither their parentage nor their servitude should be a bar to their preferment. Such a one this Egyptian servant might be that she who married him might live as happily with him as if she had married one of the rulers of her tribe. 5. The pedigree of several of these terminates, not in a person, but in a place or country, as one is said to be the father of Kirjath-jearim (Ch1 2:50), another of Bethlehem (Ch1 2:51), which was afterwards David's city, because these places fell to their lot in the division of the land. 6. here are some that are said to be families of scribes (Ch1 2:55), such as kept up learning in their family, especially scripture-learning, and taught the people the good knowledge of God. Among all these great families we are glad to find some that were families of scribes. Would to God that all the Lord's people were prophets - all the families of Israel families of scribes, well instructed to the kingdom of heaven, and able to bring out of their treasury things new and old!
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.”
Continue studying 1 Chronicles 2:23 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 2:23 is a concise yet historically significant genealogical entry within the extensive tribal records of Judah. It details the military conquest by Jair, a descendant of Hezron, who successfully acquired "threescore cities"—sixty settlements—encompassing regions such as Geshur, Aram, and Kenath. This acquisition is explicitly stated to have previously belonged to "the sons of Machir the father of Gilead," highlighting the intricate inter-tribal land dynamics and the ongoing process of Israelite settlement and consolidation of the promised territory east of the Jordan River. The verse serves as a vital historical anchor for the Chronicler's broader aim of establishing Israel's heritage and land rights for the returning exiles.
Context
Literary Context
This verse is deeply embedded within the lengthy genealogies of 1 Chronicles 1-9, specifically within the detailed lineage of Judah, which occupies a substantial portion of 1 Chronicles 2. The Chronicler meticulously traces the descendants of Judah, emphasizing the royal line of David, but also including other prominent families and their historical contributions. Verse 23 appears as an explanatory note within the lineage of Hezron, a prominent descendant of Judah, and specifically relates to the family of Segub, the father of Jair. While primarily a genealogical record, the Chronicler frequently interjects historical anecdotes and geographical details, such as this one, to provide context for tribal landholdings, significant events, and the identity of key figures. This blend of genealogy and narrative serves to ground the identity of the post-exilic community in their rich, divinely ordained past, affirming their connection to the land and their heritage.
Historical & Cultural Context
The period described in this verse pertains to the early stages of Israelite settlement in the Transjordan region, east of the Jordan River, following the Exodus. The "towns of Jair" (Hebrew: Havoth-Jair) became a well-known designation for a cluster of settlements in Bashan and Gilead, a territory primarily allotted to the half-tribe of Manasseh. Jair, though genealogically linked to Judah through Hezron, is here associated with a conquest in Manasseh's territory, reflecting the complex and often fluid inter-tribal relationships, military alliances, and land claims during the period of the Judges and early monarchy. The mention of "Geshur" and "Aram" indicates the presence of Aramean kingdoms and peoples on Israel's northern and eastern borders. Geshur, in particular, was a small Aramean kingdom whose king, Talmai, later became the father of Maacah, one of King David's wives and mother of Absalom, as recorded in 2 Samuel 3:3. This verse thus highlights the ongoing struggle for control over the promised land, often involving conflict with surrounding peoples, and the strategic importance of these eastern territories for Israel's security and expansion.
Key Themes
This verse contributes to several overarching themes in Chronicles. Firstly, it underscores the theme of Territorial Inheritance and Fulfillment of Promise. The acquisition of these sixty cities by Jair demonstrates the tangible reality of God's promise to give the land to Israel, often through military conquest and diligent effort, as seen in Deuteronomy 3:14. Secondly, it exemplifies Inter-Tribal Dynamics and Identity. While Jair is from Judah's line, his conquests are in territory associated with Manasseh, specifically "the sons of Machir the father of Gilead" (Numbers 26:29). This highlights the fluidity and interconnectedness of tribal claims and historical events, where military achievements could transcend strict genealogical boundaries, contributing to the broader Israelite identity and sense of shared purpose. Lastly, the Chronicler's meticulous record-keeping, even of seemingly minor historical details within genealogies, emphasizes the Importance of Historical Record and Heritage for the post-exilic community. It served to affirm their lineage, land rights, and the continuity of God's covenant faithfulness through generations, providing a foundational narrative for their national and spiritual rebuilding.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to take" in its widest variety of applications. In this context, it implies an act of seizure or acquisition, likely through military conquest, indicating the active role Jair played in securing these territories.
Derived from a word meaning "to build," this term refers to a son as a builder of the family name. Here, "sons of Machir" denotes the direct descendants and lineage of Machir, emphasizing their familial and tribal identity as the previous occupants or claimants of the land.
A primitive word for "father," used in both literal and figurative senses. In "Machir the father of Gilead," it signifies Machir's role as the progenitor or foundational figure for the region and its inhabitants, establishing a patriarchal connection to the territory.
Verse Breakdown
"And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, [even] threescore cities."
This clause details the military achievement of Jair. The verb "took" implies a forceful acquisition or conquest. The specific locations—Geshur, Aram, and Kenath—identify the geographical scope of Jair's campaign in the Transjordan region. Kenath was another significant city in Bashan, east of the Jordan. The phrase "the towns of Jair" (Hebrew: Havoth-Jair) became the enduring name for these settlements, emphasizing Jair's role in their acquisition and consolidation. The precise number "threescore cities" (sixty cities) highlights the significant scale of this territorial expansion, indicating a substantial and successful military endeavor.
"All these [belonged to] the sons of Machir the father of Gilead."
This concluding clause clarifies the previous ownership of the conquered territories. Machir was the firstborn son of Manasseh, and his descendants, "the sons of Machir," were prominent in the Transjordan region of Gilead. This statement confirms that Jair's conquest, despite his Judahite lineage, was within territory historically associated with the tribe of Manasseh, specifically the Machirite clan. This detail might indicate a reassertion of Israelite control over areas that had come under foreign influence or a clarification of specific family holdings within broader tribal lands, emphasizing the complex inter-tribal land dynamics.
Literary Devices
The Chronicler employs several literary devices within this verse to convey its significance. Primarily, it functions as a Historical Narrative embedded within a Genealogy. This interweaving of a specific historical event into a lineage transforms what could be a dry list of names into a vibrant record of national identity and divine action, illustrating the active role of individuals in the unfolding of Israel's history. The precise mention of "threescore cities" utilizes Enumeration, a numerical detail that lends credibility and emphasizes the impressive scale of Jair's achievement, making the conquest tangible. Furthermore, the verse demonstrates Geographical Specificity by naming Geshur, Aram, and Kenath, grounding the narrative in real-world locations and contributing to the Chronicler's meticulous record-keeping. The inclusion of the previous owners, "the sons of Machir the father of Gilead," highlights the Inter-Tribal Connection and the complex land distribution patterns within ancient Israel, serving as a form of historical annotation that clarifies the context of the conquest.
Theological and Thematic Connections
1 Chronicles 2:23, though seemingly a mere historical footnote, contributes significantly to the Chronicler's theological agenda. It illustrates God's faithfulness in fulfilling His covenant promises regarding the land of Israel, even through the complex and sometimes violent process of conquest and settlement. The acquisition of these sixty cities by Jair, a Judahite, within the territory of Manasseh, underscores the unity of Israel as God's chosen people, transcending strict tribal boundaries in the pursuit of their shared inheritance. It also subtly emphasizes the importance of human agency and military effort in cooperation with divine providence to secure the promised blessings. The Chronicler's inclusion of such details served to remind the post-exilic community of their rich heritage, their legitimate claim to the land, and the enduring nature of God's plan for His people, providing a foundation for their national and spiritual rebuilding.
Reflection and Application
This brief genealogical entry, far from being irrelevant, serves as a powerful reminder of God's meticulous care for His people and the unfolding of His sovereign plan through generations. Just as the Chronicler meticulously recorded the lineage and land acquisitions of Israel to affirm their identity and heritage, so too are we called to understand and appreciate our spiritual lineage as children of God, adopted into His family through Christ. The diligence and effort required to secure and maintain the promised land, even through conquest, reflect the call for believers to be diligent stewards of the spiritual inheritance we have received—our faith, our gifts, and our callings. It teaches us that even seemingly small or obscure details in God's grand narrative contribute to His overarching purpose, demonstrating His faithfulness in every era. We are part of a larger story, one that spans millennia, rooted in divine promises and culminating in Christ, inviting us to find our place and purpose within His eternal plan.
Questions for Reflection
FAQ
Who was Jair, and why is his conquest mentioned in the lineage of Judah, not Manasseh?
Jair was a descendant of Judah through Hezron and Segub, as indicated in 1 Chronicles 2:22. However, his famous conquest of "threescore cities" (sixty cities) occurred in the Transjordan region, specifically in Gilead and Bashan, which were territories primarily allocated to the half-tribe of Manasseh (Numbers 32:39-41). The Chronicler's inclusion of this detail within Judah's genealogy highlights the complex inter-tribal relationships and land distribution patterns in early Israel. It suggests that while tribal lines were important, military achievements and territorial claims could sometimes cross these boundaries, or perhaps that a Judahite leader was instrumental in securing or re-securing land for the broader Israelite confederation, including the Machirites of Manasseh. This demonstrates the fluid nature of tribal identity and cooperation during the period of settlement and the Chronicler's interest in presenting a unified Israelite history.
Christ-Centered Fulfillment
While 1 Chronicles 2:23 details a historical conquest of physical land, it points to a deeper, spiritual reality fulfilled in Christ. The acquisition of "threescore cities" by Jair, a Judahite, within the inheritance of Manasseh, foreshadows the ultimate spiritual inheritance and unity found in the Messiah, who is from the tribe of Judah. Just as Jair secured a physical dwelling place, Christ secures for His people an eternal spiritual inheritance, not of earthly cities but of the Kingdom of God (Colossians 1:13-14). The promise of land to Israel finds its ultimate fulfillment not in a geographical territory but in the new heavens and new earth, where righteousness dwells, and all who are in Christ inherit eternal life (2 Peter 3:13; Revelation 21:1-7). Furthermore, the inter-tribal cooperation implied in Jair's actions, where a Judahite secured land for Manasseh's descendants, prefigures the spiritual unity of all believers—Jew and Gentile—who are brought together into one body through Christ, transcending former divisions and finding peace in Him (Ephesians 2:14-16). He is the true "Heir of all things" (Hebrews 1:2) who grants His followers a spiritual citizenship and an imperishable inheritance in the heavenly realms, secured by His resurrection (Philippians 3:20; 1 Peter 1:3-4).