TRV
“The Sons of Judah”· 1 Chronicles 2:3–8
Translation
King James Version
And Tamar his daughter in law bare him Pharez and Zerah. All the sons of Judah were five.
Complete Jewish Bible
Tamar his daughter-in-law bore him Peretz and Zerach; thus Y'hudah had five sons altogether.
Berean Standard Bible
Tamar, Judah’s daughter-in-law, bore to him Perez and Zerah. Judah had five sons in all.
American Standard Version
And Tamar his daughter-in-law bare him Perez and Zerah. All the sons of Judah were five.
World English Bible Messianic
Tamar his daughter-in-law bore him Perez and Zerah. All the sons of Judah were five.
Geneva Bible (1599)
And Thamar his daughter in law bare him Pharez, and Zerah: so al the sonnes of Iudah were fiue.
Young's Literal Translation
And Tamar his daughter-in-law hath borne to him Pharez and Zerah. All the sons of Judah are five.
In the KJVVerse 10,311 of 31,102 · 33.2%
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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 2:4 meticulously records a pivotal moment in the genealogy of Judah, detailing the birth of twin sons, Pharez and Zerah, to Judah through his daughter-in-law, Tamar, and concluding with a summary of Judah's five direct sons. This seemingly simple genealogical entry is profoundly significant, establishing a foundational lineage for the tribe of Judah, from which the Davidic monarchy and ultimately the Messiah would emerge, underscoring God's sovereign hand in preserving His covenant promises through unexpected means.
Context
Literary Context
1 Chronicles 2:4 is embedded within the extensive genealogical records that commence the Book of Chronicles, spanning 1 Chronicles 1-9. These genealogies serve as the foundation for the Chronicler's narrative, establishing continuity from creation through the patriarchs and the tribes of Israel, with a particular emphasis on the lineage of Judah and the house of David. This specific verse follows the introduction of Judah's initial sons (Er, Onan, and Shelah) in 1 Chronicles 2:3. The inclusion of Tamar and her sons, Pharez and Zerah, is crucial as it details the continuation of Judah's primary line after the demise of his first two sons, setting the stage for the subsequent detailed enumeration of Pharez's descendants, which will ultimately lead to the Davidic dynasty. The Chronicler's meticulous record-keeping here underscores the importance of legitimate lineage for the post-exilic community's identity and claims.
Historical & Cultural Context
In ancient Israel, genealogies were far more than mere lists of names; they were fundamental to establishing tribal identity, validating claims to land inheritance, determining eligibility for priestly service, and confirming rightful succession to leadership, particularly kingship. The specific event referenced in 1 Chronicles 2:4—the birth of Pharez and Zerah to Judah through Tamar—is a condensed allusion to the full narrative found in Genesis 38. This account, while culturally unconventional, highlights the paramount importance placed on the continuation of the family line, especially when direct heirs were unavailable. Tamar's desperate actions, though outside the strictures of levirate marriage as later codified in Deuteronomy 25:5-10, were ultimately recognized as righteous because they aimed to preserve the lineage of Judah, a line destined for immense significance. The Chronicler, writing in the post-exilic period, would have found this detail crucial for demonstrating the unbroken continuity of God's covenant people despite exile.
Key Themes
The inclusion of 1 Chronicles 2:4 within the Chronicler's extensive genealogies contributes to several overarching themes. First, it powerfully illustrates Divine Providence, demonstrating God's sovereign hand at work even through unconventional and morally complex human situations, such as the story of Judah and Tamar in Genesis 38, to ensure the preservation of the covenant lineage. Second, it underscores the Importance of Genealogy itself, not merely as a historical record but as a theological statement affirming tribal identity, land rights, and, crucially, the legitimate claim to the Davidic throne and the ultimate Messianic promise. Finally, the verse reinforces the Significance of the Tribe of Judah, highlighting its central role among the tribes of Israel as the line through which kingship would emerge and from which the ultimate Redeemer would be born, as prophesied in Genesis 49:10.
Exposition and Analysis
Key Word Analysis
Meaning "palm tree," Tamar is a significant figure whose name, while not directly tied to the circumstances of the birth in this verse, points to the individual whose righteous determination (as seen in Genesis 38) ensured the continuation of Judah's line. Her inclusion here, though brief, highlights her pivotal role in the unfolding redemptive history.
This term literally means "bride" or "daughter-in-law." Its use here immediately signals the specific, unconventional relationship between Tamar and Judah, prompting the reader to recall the full narrative of Genesis 38. It emphasizes the familial connection and the circumstances that led to the birth of Pharez and Zerah, underscoring the legal and social context of the event.
From a primitive root meaning "to bear young" or "to beget," this verb indicates the act of giving birth, specifically to the twins Pharez and Zerah. In a genealogical context, "bare" is a foundational term, signifying the direct continuation of a family line and the establishment of new generations. It highlights the physical reality of the lineage's progression through Tamar.
Verse Breakdown
"And Tamar his daughter in law bare him Pharez and Zerah."
This clause succinctly summarizes the pivotal event of Tamar's bearing twins to Judah. The phrase "his daughter in law" immediately signals the unusual nature of the relationship, prompting the reader to recall the full narrative detailed in Genesis 38. Tamar, having been denied heirs by Judah's sons and Judah himself, took extraordinary measures to ensure the continuation of the family line, which was a righteous act in the eyes of God (Genesis 38:26). The birth of Pharez and Zerah thus represents a crucial turning point, securing the future of Judah's lineage.
"All the sons of Judah [were] five."
This concluding statement provides a numerical summary of Judah's direct male offspring. The "five" sons include Er, Onan, and Shelah (mentioned in 1 Chronicles 2:3) from his first wife, the daughter of Shua, along with the twins Pharez and Zerah from Tamar. This precise enumeration is characteristic of the Chronicler's meticulous genealogical method, ensuring a complete and accurate record of the foundational figures for the tribe of Judah. It underscores the importance of each son in contributing to the tribal structure and its subsequent family branches.
Literary Devices
1 Chronicles 2:4 employs several literary devices to convey its profound significance. The most prominent is Conciseness and Allusion, as the Chronicler compresses the entire, dramatic narrative of Judah and Tamar from Genesis 38 into a single, terse clause. This assumes the reader's familiarity with the foundational story, allowing the Chronicler to move swiftly through the genealogy while still acknowledging a crucial, albeit unconventional, link in the lineage. The Emphasis through Placement of Pharez and Zerah at this juncture highlights their critical role in the continuation of Judah's line, setting the stage for the subsequent detailed enumeration of Pharez's descendants. Furthermore, the Numerical Precision of "five" sons reinforces the Chronicler's meticulous approach to establishing accurate and complete genealogical records, vital for the identity and claims of the post-exilic community.
Theological and Thematic Connections
This verse, though brief, is a powerful testament to God's unwavering faithfulness and sovereign control over human history. It demonstrates that divine plans are not contingent upon human perfection or conventional societal norms. The inclusion of Tamar, a non-Israelite woman who acted outside typical social structures, yet was "more righteous" than Judah, highlights God's ability to work through unexpected individuals and circumstances to achieve His redemptive purposes. It underscores that God's covenant promises, particularly concerning the lineage of Judah, are preserved through His providential care, even when human actions are flawed or unconventional. This divine oversight ensures the continuity of the Messianic line, demonstrating God's commitment to His long-term plan for salvation.
Reflection and Application
The seemingly dry genealogical entry in 1 Chronicles 2:4 holds profound spiritual lessons for believers today. It serves as a powerful reminder that God's grand narrative of redemption is often woven through the messy, unconventional, and sometimes scandalous threads of human history. Just as God used Tamar's extraordinary actions to preserve the vital lineage of Judah, He continues to work through our imperfect lives, our unexpected detours, and even our failures to accomplish His perfect will. This verse encourages us to trust in God's unwavering faithfulness, recognizing that His purposes will prevail regardless of the obstacles or the unconventional paths He chooses. It calls us to look beyond superficial appearances or societal judgments and discern God's sovereign hand at work in every circumstance, knowing that He is meticulously crafting a story far greater than our individual experiences, a story culminating in Christ.
Questions for Reflection
FAQ
Why does the Chronicler include such a detailed genealogy, especially one that references an unconventional story like Tamar's?
The Chronicler's primary audience was the post-exilic community, seeking to re-establish their identity and continuity with their past. Detailed genealogies were crucial for several reasons: to legitimize tribal claims, particularly for land and priestly service; to demonstrate the unbroken covenant line from Adam to the present; and most importantly, to highlight the lineage of David, through whom the promise of an eternal kingdom would be fulfilled. Including Tamar's story, despite its unconventional nature (detailed in Genesis 38), underscores God's sovereign ability to preserve His chosen line even through human imperfection and unexpected means, thereby reinforcing His faithfulness to His covenant promises.
What is the significance of Pharez and Zerah being twins?
The twin birth of Pharez and Zerah, particularly Pharez's "breakthrough" (as recounted in Genesis 38:29), is highly symbolic. In ancient Near Eastern culture, the firstborn typically held preeminence. However, God often chose the younger or the unexpected to fulfill His purposes (e.g., Jacob over Esau, David over his older brothers). Pharez's "breakthrough" foreshadows his pivotal role as the ancestor of King David and the Messianic line, indicating God's sovereign choice and His ability to establish His plan through unconventional means, even reversing typical birth order expectations to highlight His divine prerogative.
Christ-Centered Fulfillment
While 1 Chronicles 2:4 appears to be a simple genealogical entry, it finds its profound Christ-centered fulfillment in its contribution to the lineage of Jesus Christ. The mention of Pharez is critical, as he is explicitly named in the New Testament genealogies of Jesus, both in Matthew 1:3 and Luke 3:33. This verse thus serves as a foundational link in the unbroken chain that leads directly to the promised Messiah. The unconventional circumstances of Pharez's birth through Tamar, a Gentile woman who acted with righteous intent to preserve the lineage, foreshadow God's broader redemptive plan that extends beyond ethnic Israel to include all nations. It highlights that God's saving work is not confined to human expectations or perfect circumstances but is accomplished through His sovereign grace, embracing the unexpected and the marginalized. Just as God preserved the line of Judah through Tamar to bring forth David, He ultimately brought forth Jesus, the Son of David, who through His death and resurrection provides a "breakthrough" for all humanity, offering salvation and new life to everyone who believes, fulfilling the ultimate purpose of this ancient lineage.