TRV
“The Sons of Judah”· 1 Chronicles 2:3–8
Translation
King James Version
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.
KJV (with Strong's)
The sons H1121 of Judah H3063; Er H6147, and Onan H209, and Shelah H7956: which three H7969 were born H3205 unto him of the daughter H1323 of Shua H7774 H1340 the Canaanitess H3669. And Er H6147, the firstborn H1060 of Judah H3063, was evil H7451 in the sight H5869 of the LORD H3068; and he slew H4191 him.
Complete Jewish Bible
The sons of Y'hudah: 'Er, Onan and Shelah; the mother of these three was Bat-Shua the Kena'anit. 'Er, Y'hudah's firstborn, was wicked from ADONAI's perspective, so he killed him.
Berean Standard Bible
The sons of Judah: Er, Onan, and Shelah. These three were born to him by Bath-shua the Canaanite. Er, Judah’s firstborn, was wicked in the sight of the LORD, who put him to death.
American Standard Version
The sons of Judah: Er, and Onan, and Shelah; which three were born unto him of Shua’s daughter the Canaanitess. And Er, Judah’s first-born, was wicked in the sight of Jehovah; and he slew him.
World English Bible Messianic
The sons of Judah: Er, and Onan, and Shelah; which three were born to him of Shua’s daughter the Canaanitess. Er, Judah’s firstborn, was wicked in the sight of the LORD; and he killed him.
Geneva Bible (1599)
The sonnes of Iudah, Er, and Onan, and Shelah. these three were borne to him of ye daughter of Shua the Canaanite: but Er the eldest sonne of Iudah was euil in the sight of the Lord, and he slew him.
Young's Literal Translation
Sons of Judah: Er, and Onan, and Shelah, three have been born to him of a daughter of Shua the Canaanitess. And Er, first-born of Judah, is evil in the eyes of Jehovah, and He putteth him to death.
In the KJVVerse 10,310 of 31,102 · 33.1%
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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 2:1–17. 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.
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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.
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Summary
1 Chronicles 2:3 introduces the initial three sons of Judah—Er, Onan, and Shelah—born to him through a Canaanite woman, the daughter of Shua. The verse immediately highlights the fate of Er, Judah's firstborn, stating that he was "evil in the sight of the LORD," which resulted in God directly taking his life. This concise genealogical entry, while brief, serves to establish the lineage of Judah, powerfully emphasize divine justice, and underscore the severe consequences of sin, even within the foundational families of Israel.
Context
Literary Context
This verse is deeply embedded within the extensive genealogical records that meticulously open the book of 1 Chronicles, specifically within the detailed lineage of the tribe of Judah, which commences in 1 Chronicles 2:1. The Chronicler's overarching purpose in these foundational chapters (1 Chronicles 1-9) is to firmly establish the identity and legitimate continuity of the post-exilic community, meticulously tracing their covenantal heritage from Adam through Abraham, Israel, and the twelve tribes. The inclusion of Er's tragic fate, though presented with stark brevity, assumes the reader's prior familiarity with the more elaborate and detailed narrative found in Genesis 38, where the full account of Er's unspecified wickedness and Onan's subsequent actions is thoroughly elaborated. This characteristic brevity in 1 Chronicles prioritizes the flow of lineage while strategically inserting crucial, yet condensed, historical and theological notes that are vital for understanding the unfolding narrative.
Historical & Cultural Context
In ancient Israelite society, genealogies transcended mere family trees; they functioned as indispensable legal, social, and theological documents. They were paramount for establishing tribal identity, validating inheritance rights, confirming priestly qualifications, and legitimizing claims to kingship. The explicit mention of Judah's marriage to "the daughter of Shua the Canaanitess" is particularly significant, as it illuminates early instances of intermarriage between Israelite patriarchs and non-Israelites. While such practices would later be strictly prohibited, this detail reflects the complex historical and social realities of the patriarchal period, where interaction with the indigenous inhabitants of Canaan was common. The Canaanites were the pre-existing inhabitants of the land divinely promised to Abraham's descendants, and their cultural and religious influence was pervasive. The swift and direct divine judgment against Er powerfully underscores the ancient Israelite belief in a God who actively intervened in human affairs, meticulously observing and justly judging moral conduct, even within the most prominent and foundational families of the nascent nation.
Key Themes
The concise account of Er's death significantly contributes to several overarching themes woven throughout 1 Chronicles and the broader biblical narrative. Firstly, it powerfully reinforces the theme of Divine Sovereignty and Justice, unequivocally demonstrating that God is intimately involved in human affairs and holds individuals unequivocally accountable for their moral conduct, irrespective of their lineage or societal status. Er's sudden death at the hand of the Lord serves as a stark and immediate reminder of the serious consequences of sin. Secondly, it highlights the profound theme of the Continuity of God's Plan despite human failure and even divine judgment. Even with the disruptive event of Er's death and Onan's subsequent judgment (as extensively detailed in Genesis 38:8-10), the lineage of Judah—from whom the Davidic kings and ultimately the Messiah would emerge—unbrokenly continues through Shelah, thereby ensuring the eventual fulfillment of the pivotal promises made to Judah in Genesis 49:10. Lastly, the concentrated focus on Judah's lineage underscores the Importance of the Davidic Line, as the Chronicler's primary theological objective is to meticulously trace the royal line leading directly to King David and beyond, providing a beacon of hope for a divinely restored monarchy in the challenging post-exilic era.
Exposition and Analysis
Key Word Analysis
This term signifies the eldest son, holding a position of significant privilege, inheritance rights, and responsibility within ancient Israelite society. Er's status as Judah's firstborn underscores the gravity of his wickedness, as his actions brought shame upon a position of honor and leadership within the nascent tribal structure. The judgment against him highlights that even those in positions of prominence are not exempt from God's righteous standards.
This common Hebrew term denotes something morally corrupt, wicked, or displeasing in the sight of God. It is not merely a passive negative quality but implies active, offensive behavior that warranted divine intervention. While 1 Chronicles does not detail the specific nature of Er's "evil," the parallel account in Genesis 38:7 states, "Er, Judah's firstborn, was wicked in the sight of the LORD, and the LORD put him to death." This suggests a profound moral failing, a deliberate act or pattern of behavior that violated God's holy character and righteous standards.
This verb, often found in the Hiphil stem (as here, wayyamitehu), indicates a causative action: "he caused him to die" or "he put him to death." The directness of "he slew him" leaves no ambiguity; Er's death was not accidental or natural but a direct, deliberate act of divine judgment. This underscores God's absolute power and His unwavering willingness to execute justice against profound wickedness, even within the chosen lineage of Judah.
Verse Breakdown
"The sons of Judah; Er, and Onan, and Shelah:"
This opening clause immediately introduces the first three male offspring of Judah, establishing the primary subjects of this genealogical segment. The straightforward listing of names is fundamental to the Chronicler's overarching purpose of meticulously tracing the lineage of Israel.
"[which] three were born unto him of the daughter of Shua the Canaanitess."
This parenthetical yet crucial detail provides vital information about the maternal lineage of these three sons, explicitly identifying their mother as a Canaanite woman, the daughter of Shua. This detail is significant as it highlights the early intermingling of Israelite patriarchs with the indigenous populations of Canaan, a practice that would later become a recurring source of religious and cultural tension and prohibition within Israelite history.
"And Er, the firstborn of Judah, was evil in the sight of the LORD;"
This is the pivotal statement concerning Er, serving as a moral indictment. It identifies him as Judah's firstborn, a position of significant privilege, honor, and responsibility within the patriarchal family structure. Immediately following this identification, the verse pronounces a damning judgment on his character: he was "evil in the sight of the LORD." This profound moral condemnation sets the stage for the severe consequence that immediately follows.
"and he slew him."
This concise, stark, and unambiguous declaration reveals the immediate and ultimate consequence of Er's wickedness. The pronoun "he" refers directly and unequivocally to the LORD, indicating a direct, sovereign act of divine judgment. This statement serves as a powerful theological lesson, demonstrating God's direct intervention in human affairs and His unyielding, absolute justice against profound sin.
Literary Devices
The Chronicler employs several potent Literary Devices within this remarkably brief verse. The primary device is Conciseness, where a complex and detailed narrative (fully elaborated in Genesis 38) is condensed into a single, impactful sentence. This brevity serves to powerfully underscore the main theological point: Er's profound wickedness and God's immediate, decisive judgment, without getting mired in the specific details of his sin. This also highlights the Genealogical Imperative of 1 Chronicles, where the linear flow of lineage is paramount, and historical notes are inserted only when they are absolutely crucial for understanding the continuation of the line or for conveying a significant theological truth. The phrase "evil in the sight of the LORD" functions as a Formulaic Expression, a recurring theological motif throughout biblical literature that consistently signifies divine disapproval and often precedes an act of judgment, thereby creating a profound sense of inevitability and divine consequence. Finally, the direct statement "and he slew him" is a powerful example of Divine Intervention, portraying God as an active, sovereign agent in human history, directly executing justice. This serves as a potent Didactic Element, instructing the reader about God's holy character, His unwavering justice, and the severe consequences of sin.
Theological and Thematic Connections
The account of Er's death, though presented with remarkable brevity in 1 Chronicles, carries profound theological weight, serving as a powerful reiteration of God's unwavering holiness and impartial justice. It stands as a stark reminder that God is not merely a distant observer but an active and righteous judge of human conduct, and that sin, particularly that which is deemed "evil in the sight of the LORD," incurs severe and undeniable consequences. This divine judgment, even within the chosen lineage of Judah, underscores the fundamental principle that no individual is exempt from God's righteous standards or His divine accountability. Despite this severe act of judgment, the narrative immediately shifts to the continuation of the lineage through Shelah, powerfully demonstrating God's sovereign ability to work through human failure and even divine judgment to accomplish His overarching redemptive plan, ensuring the preservation of the sacred line through which His covenant promises would ultimately be fulfilled.
Reflection and Application
The concise account of Er in 1 Chronicles 2:3, though seemingly a mere genealogical detail, offers profound and enduring insights for contemporary believers. It serves as a powerful and sobering reminder of God's unchanging character: He is holy, righteous, and actively engaged in the moral affairs of humanity. Er's swift and decisive judgment underscores that God sees and responds to wickedness, and that sin has real, often severe, consequences that extend beyond mere earthly repercussions. This truth should prompt us to humbly examine our own lives, asking whether our actions, thoughts, and deepest intentions are truly "pleasing in the sight of the LORD." It challenges us to live with profound integrity, reverence, and a deep sense of accountability, knowing that our lives are lived before an omniscient and perfectly just God. Furthermore, the immediate continuation of Judah's lineage despite this family tragedy reminds us of God's unwavering faithfulness to His overarching redemptive purposes, even when individuals fail or fall short. Our personal failures, while bearing their own consequences, do not ultimately derail God's grand and sovereign plan. We are therefore called to live in a way that truly honors God, trusting implicitly in His perfect justice and His sovereign ability to bring about His will, regardless of human imperfection.
Questions for Reflection
FAQ
Why is such a negative detail included in a genealogy, especially for a key tribe like Judah?
The inclusion of Er's fate, despite its brevity, serves several crucial purposes within the Chronicler's theological framework. Firstly, it underscores the Chronicler's commitment to historical accuracy and truthful reporting, even when the details are unflattering or reveal moral failures within the foundational families of Israel. Biblical genealogies are not merely dry lists of names but often contain significant historical and theological markers that shape the narrative. Secondly, it highlights a profound and unwavering theological truth: God's justice is impartial and absolute. Even the firstborn of Judah, a pivotal figure in Israel's lineage and the tribe from which the Messiah would come, was not exempt from divine judgment for his wickedness. This powerfully reinforces the sanctity of God's moral law and the severe consequences of sin. Thirdly, by referencing an event detailed more fully in Genesis 38, the Chronicler assumes the reader's familiarity with the broader biblical narrative, subtly reminding them of the foundational stories of their heritage and the consistent, unchanging character of God revealed throughout salvation history. Finally, it sets the immediate stage for the continuation of the lineage through Shelah, demonstrating God's sovereign hand in preserving the vital line that would lead to the Davidic monarchy and, ultimately, the promised Messiah.
Christ-Centered Fulfillment
The brief, stark account of Er's death in 1 Chronicles 2:3, while rooted deeply in ancient Israelite history and law, finds its ultimate and most profound theological fulfillment in the person and redemptive work of Jesus Christ. Er's death at the direct hand of the LORD for being "evil in the sight of the LORD" powerfully illustrates God's unyielding justice and His absolute intolerance for sin. This divine judgment, a direct consequence of human wickedness, foreshadows the ultimate and just judgment that all humanity inherently deserves for their own pervasive sin, as unequivocally declared in Romans 3:23. However, the glorious gospel reveals that God, in His infinite love, mercy, and wisdom, provided a perfect substitute to bear this deserved judgment. Jesus Christ, the spotless Lamb of God, though Himself utterly without sin, "became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). He bore the full, crushing weight of God's righteous wrath against sin on the cross, experiencing the ultimate divine slaying, so that all who believe in Him might be eternally spared from that judgment. Furthermore, the continuation of Judah's lineage through Shelah, despite the tragic judgment upon Er, ultimately points to the unwavering faithfulness of God in meticulously preserving the messianic line. It is through this very tribe of Judah that Jesus, the triumphant Lion of Judah (Revelation 5:5), was sovereignly born, fulfilling ancient prophecies and bringing about salvation for all who are inherently "evil in the sight of the LORD" but are now graciously made righteous through His atoning sacrifice and resurrection (Romans 5:8).