TRV
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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.”
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Summary
1 Chronicles 2:29 serves as a concise yet profoundly significant entry within the extensive genealogical records of the tribe of Judah, specifically detailing a segment of the lineage of Hezron. This verse meticulously identifies Abihail as the wife of Abishur and names their two sons, Ahban and Molid. It functions as a precise record of a specific family unit, meticulously preserving the continuity of the covenant line within Israel's history and underscoring the divine attention to every individual within God's unfolding redemptive plan.
Context
Literary Context
This verse is deeply embedded within the lengthy and detailed genealogies that commence the book of 1 Chronicles, spanning chapters 1-9. The Chronicler, writing for a post-exilic audience, meticulously traces the lineage from Adam, through the patriarchs, and then narrows the focus to the twelve tribes of Israel, with a particular emphasis on Judah, from whom the Davidic kingship would emerge. Specifically, 1 Chronicles 2 outlines the descendants of Judah, highlighting the family of Hezron (Judah's grandson), to which Abishur belongs. The inclusion of specific wives and their offspring, as seen in 1 Chronicles 2:29, underscores the importance of individual family units in the preservation of tribal and national identity, and ultimately, the Messianic line. These lists are not merely dry historical data but serve as a foundational anchor for the returning exiles, establishing their heritage, land rights, and roles within the re-established community, thereby providing a sense of continuity and divine purpose after the trauma of exile.
Historical & Cultural Context
In ancient Israelite society, genealogies were far more than simple family trees; they were critical legal and social documents. They served to establish tribal identity, validate claims to land inheritance, confirm eligibility for priestly service (for Levites), and legitimize royal succession (for the Davidic line). For the returning exiles after the Babylonian captivity, these records were indispensable for reconstructing their national and religious identity, re-establishing social order, and ensuring the purity of their lineage. The meticulous recording of names like Abishur, Abihail, Ahban, and Molid, even if they are not prominent narrative figures, speaks to the profound cultural value placed on lineage and the preservation of heritage. The mention of a wife by name, though less common than male lineages, highlights her essential role in the continuation of the family line, which was paramount in a society where tribal purity and inheritance were foundational to both individual and communal well-being.
Key Themes
The meticulous detail of 1 Chronicles 2:29, embedded within the broader genealogies, contributes to several overarching themes foundational to the Chronicler's message. Firstly, it highlights Divine Record-Keeping and Providence, demonstrating God's meticulous attention to every individual life and His sovereign hand in orchestrating the flow of history. Every name, no matter how seemingly obscure, is known and recorded by Him, reflecting His comprehensive knowledge and care for His people. Secondly, the verse underscores the theme of Continuity and Heritage, emphasizing the unbroken chain of generations that connects the past to the present and ensures the ongoing fulfillment of God's covenant promises. This continuity was vital for the post-exilic community to understand their place in God's ongoing story, connecting them to their ancestral roots and the promises made to Abraham. Finally, these genealogies serve as a Foundation for God's Redemptive Plan, meticulously tracing the lineage that would ultimately lead to the birth of the Messiah. While 1 Chronicles 2:29 lists individuals not directly in the Davidic line, they are part of the broader Judahite tribe, which was the tribe from which the Messiah was prophesied to come, as seen in Jacob's blessing of Judah. The careful preservation of these records underscores the divine care for individual lives within the grand narrative leading to the ultimate fulfillment in Jesus Christ.
Exposition and Analysis
Key Word Analysis
From the root words for "father" (ʼāb) and "wall" (shûr), this name means "father of (the) wall" or "my father is a wall." This suggests a foundational, protective, or strong character, perhaps even indicating a role as a builder or a person who provides security and stability within his family or community. In a genealogical context, it implies a significant and enduring presence.
Derived from "father" (ʼāb) and "might" or "valor" (ḥayil), the name signifies "father of might" or "my father is strength." This is a powerful descriptor, often associated with strength, virtue, or a person of considerable influence. The term ḥayil is notably used to describe a "woman of valor" in Proverbs 31:10, suggesting that Abihail herself possessed commendable qualities or came from a family of renown. Her name highlights a notable character or standing within the lineage.
A primitive root verb meaning "to bear young" or "to beget." This word is fundamental in biblical genealogies, signifying the act of procreation and the continuation of a family line. It encompasses the entire process of giving birth and establishing lineage, highlighting the vital role of the mother in bringing forth the next generation and ensuring the fulfillment of God's command to "be fruitful and multiply." In this context, it underscores the biological continuity essential for the preservation of the covenant people.
Verse Breakdown
"And the name of the wife of Abishur [was] Abihail"
This clause is significant for its explicit naming of the wife. In ancient patriarchal genealogies, women are often omitted unless they play a particularly crucial role (e.g., as a matriarch, or if there's a specific legal or historical reason related to inheritance or lineage purity). Abihail's naming here highlights her importance in the lineage, perhaps due to her family's standing, her personal character, or simply because her essential role as the mother of the next generation was deemed critical for the complete and accurate record. It underscores the fact that the continuation of the family line depended on both male and female contributions.
"and she bare him Ahban, and Molid"
This phrase directly states the outcome of their union—the birth of two sons, Ahban and Molid. The act of "bearing" children (from the Hebrew yâlad) is central to the biblical narrative, representing fruitfulness, the fulfillment of divine commands, and the continuation of the covenant line. Ahban and Molid, though not central figures in the broader biblical narrative, are recorded as the direct descendants, ensuring the unbroken chain of the family of Hezron within the tribe of Judah. Their inclusion validates the lineage and contributes to the overall meticulousness of the Chronicler's record, emphasizing that every link in the chain is known and valued by God.
Literary Devices
The primary literary device at play in 1 Chronicles 2:29 and the surrounding chapters is Genealogy itself, which functions as a specialized form of Catalogue or List. This meticulous listing of names serves several purposes beyond mere historical record. It employs Repetition of naming conventions and familial structures (e.g., "A begat B, and B begat C") to emphasize the unbroken continuity of lineage, reinforcing the theme of divine faithfulness across generations. The Conciseness of each entry, packing significant information into a few words, highlights the Chronicler's focus on the fact of the lineage rather than extensive narrative elaboration for every individual. Furthermore, the very act of recording these names, even those of seemingly minor figures, carries profound Symbolism. It symbolizes God's meticulous care, His comprehensive knowledge of His people, and His sovereign orchestration of history, ensuring the preservation of the covenant line that would ultimately lead to the Messiah. The inclusion of a wife's name, while not a device in itself, is a notable deviation from the more common male-only listings, subtly emphasizing her critical role in the perpetuation of the family.
Theological and Thematic Connections
1 Chronicles 2:29, though a brief genealogical entry, resonates with profound theological and thematic connections throughout Scripture. It underscores God's meticulous attention to detail and His sovereign involvement in human history, even in the seemingly mundane aspects of family lineage. This verse reminds us that every individual, no matter how obscure in human records, holds a place in God's divine plan. The preservation of these names, generation after generation, speaks to God's unwavering faithfulness to His covenant promises, particularly His promise to establish a lasting kingdom through the line of Judah. It demonstrates that God works through ordinary people and their families to accomplish His extraordinary purposes, building His redemptive narrative one generation at a time. The very existence of such detailed records points to a God who remembers, who keeps His word, and who is actively guiding the course of history towards its ultimate Christ-centered fulfillment.
Reflection and Application
The seemingly dry genealogies of 1 Chronicles, including 1 Chronicles 2:29, offer surprisingly rich ground for reflection and application in our contemporary lives. This verse reminds us that God's plan is vast and encompasses countless individuals, many of whom are not "famous" in human history but are nonetheless vital to His overarching narrative. It challenges us to consider that our lives, our families, and our contributions, however small they may seem, are known, recorded, and valued by God. Just as Abishur and Abihail played their part in the lineage of Israel, we too are called to contribute to the ongoing spiritual lineage of faith, passing on truth and godliness to the next generation. This passage encourages us to appreciate the heritage of faith passed down to us, recognizing the sacrifices and faithfulness of those who came before. It cultivates a sense of belonging to something far greater than ourselves – God's eternal kingdom – and inspires us to live purposefully, knowing that our lives are woven into His grand, redemptive tapestry, each thread contributing to the beauty and strength of the whole.
Questions for Reflection
FAQ
Why are these genealogies so long and seemingly dry?
While they may appear dry to a modern reader, the genealogies in 1 Chronicles, including 1 Chronicles 2:29, were profoundly significant for their original audience, particularly the returning exiles. They served several crucial purposes: to establish and confirm tribal identities, which were vital for land inheritance and social order; to legitimize claims to priestly and royal offices; and most importantly, to demonstrate God's faithfulness in preserving His covenant people and the promised lineage through which the Messiah would eventually come. For us today, they underscore God's meticulous attention to detail, His sovereign control over history, and the reliability of His promises, showing that every individual plays a part in His grand redemptive plan. They are a testament to the fact that God remembers His people and keeps His word, even across countless generations, leading ultimately to the genealogy of Jesus Christ.
What is the significance of the names mentioned in this verse?
The names in 1 Chronicles 2:29—Abishur, Abihail, Ahban, and Molid—are not associated with major biblical narratives, yet their inclusion is highly significant. Hebrew names often carried inherent meanings, reflecting characteristics, hopes, or circumstances. For example, "Abishur" means "father of the wall," suggesting strength or protection, while "Abihail" means "my father is might" or "father of strength," suggesting a person of valor or importance. While the specific meanings of Ahban and Molid are less clear or less thematically prominent, their presence as offspring signifies the continuation of the family line. In the context of genealogies, the primary significance of these names is their role as markers in the intricate tapestry of Israel's history, demonstrating the unbroken chain of generations that contributed to the overall lineage, which ultimately culminated in the birth of the Messiah. Their inclusion shows God's comprehensive record-keeping and the importance of every link in the chain of His people, highlighting His sovereign hand in preserving the lineage.
Christ-Centered Fulfillment
The seemingly obscure genealogical entry of 1 Chronicles 2:29, like all such records in the Old Testament, finds its ultimate and profound fulfillment in Jesus Christ. The meticulous tracing of lineages, tribe by tribe, family by family, underscores God's unwavering commitment to His covenant promises, particularly the promise of a "seed" who would crush the serpent's head, as foretold in Genesis 3:15. Every name listed, including Abishur, Abihail, Ahban, and Molid, represents a vital link in the chain of humanity through which God was sovereignly working to bring forth His Son. While these individuals may not be directly in the Davidic line, they belong to the broader tribe of Judah, from which the Messiah was prophesied to come, as seen in Genesis 49:10. The very existence of these detailed records testifies to God's faithfulness in preserving a pure lineage, culminating in the incarnation of God Himself. Jesus, as the "Root and the Offspring of David" (Revelation 22:16) and the "seed of Abraham" (Galatians 3:16), perfectly fulfills the genealogical expectations of the Old Testament. He is the ultimate heir to all promises, the one in whom all the scattered threads of Israel's history converge, providing not just a physical lineage but a spiritual one for all who believe, making us "children of God" through faith in Him (John 1:12).