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 2:41 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 2:41, stating "And Shallum begat Jekamiah, and Jekamiah begat Elishama," serves as a concise yet profoundly significant link within the extensive genealogical records of 1 Chronicles. This verse meticulously traces a specific segment of lineage within the tribe of Judah, underscoring divine faithfulness in preserving the covenant people and meticulously preparing the historical pathway for the promised Messiah. Far from a mere enumeration of names, it contributes to the foundational narrative of Israel's identity, land claims, and the legitimacy of its leadership, reflecting God's sovereign oversight and purposeful orchestration of history.
Context
Literary Context
The book of 1 Chronicles commences with a sweeping and detailed genealogical record, extending from Adam through various pivotal figures and tribes, with a pronounced emphasis on the tribe of Judah and the lineage of David, alongside the tribe of Levi due to their priestly role. Chapter 2 specifically delves into the descendants of Judah, meticulously tracing the family lines that would eventually lead to the royal house. Verses such as 1 Chronicles 2:41 are not isolated but function as integral components of this larger genealogical tapestry. They serve to establish continuity, validate tribal affiliations, and secure land inheritances, providing a crucial historical framework for the post-exilic community. This verse, therefore, operates as a precise link in a long, unbroken chain, connecting generations and reinforcing the narrative flow of Judah's descendants, particularly as it moves toward the Davidic monarchy.
Historical & Cultural Context
The genealogies in 1 Chronicles were compiled and meticulously preserved primarily for the post-exilic community returning to Judah after the Babylonian captivity. This period was characterized by a profound need for identity re-establishment, land re-allocation, and the re-validation of priestly and royal successions. In ancient Israelite society, one's lineage was paramount, fundamentally determining social status, inheritance rights, and even eligibility for religious and civic roles. Genealogies were not merely historical curiosities but living, dynamic documents that affirmed tribal membership, justified claims to ancestral lands, and authenticated the legitimacy of leadership, particularly the Davidic monarchy and the Aaronic priesthood. The meticulous detail, even for seemingly minor figures like Shallum, Jekamiah, and Elishama, reflects the cultural imperative to maintain clear records of descent for the continuity, order, and proper functioning of the restored community.
Key Themes
The meticulous record-keeping of family lines, exemplified by this verse, highlights Genealogical Precision, which was absolutely essential for Israelite identity, land inheritance, and the establishment of legitimate leadership. This precision underscores the profound importance of heritage in biblical thought and divine economy, revealing God's orderly nature. Furthermore, the verse contributes to the theme of Historical Continuity, emphasizing the unbroken thread of God's people through many generations, illustrating a consistent divine plan unfolding over vast stretches of time, despite periods of national upheaval and exile. This continuity is a testament to God's enduring covenant. Finally, the very preservation of these detailed records, even through the cataclysmic events of the Babylonian exile, subtly but powerfully points to Divine Faithfulness. It highlights God's sovereign hand in history, ensuring that His covenant promises would be maintained and that the lineage through which the Messiah would come (as seen in Matthew's genealogy) would be preserved. This enduring faithfulness is a cornerstone of biblical theology, reminding us that God's plans transcend human circumstances, as powerfully echoed in Lamentations 3:22-23.
Exposition and Analysis
Key Word Analysis
From the primitive root H3205, this verb means "to bear young" or "to beget." In genealogical contexts, it specifically denotes patrilineal descent, indicating that Shallum was the father of Jekamiah, and Jekamiah was the father of Elishama. The consistent use of this term across countless verses in genealogical lists underscores the biological and legal continuity of family lines, serving as the linguistic bedrock upon which the entire genealogical framework of Israel is built for purposes of inheritance, tribal identity, and ultimately, the Messianic promise.
This name means "Jah will rise" or "Yahweh establishes." As a name given to two Israelites, its inclusion here is not merely a label but carries inherent theological weight, subtly hinting at God's active involvement in raising up and establishing generations, even those seemingly minor in the grand narrative. This meaning resonates with the broader theme of God's faithfulness in preserving and advancing His chosen lineage.
This name means "God of hearing." As the name of seven Israelites, its presence in this lineage suggests a recognition of God's attentiveness and responsiveness. In the context of a genealogy, it might subtly allude to God's hearing of the prayers and needs of His people, or His attentive oversight of the unfolding of His redemptive plan through these specific family lines.
Verse Breakdown
"And Shallum begat Jekamiah"
This clause establishes the first generational link, identifying Shallum as the father of Jekamiah. Shallum, whose name (H7967) means "recompense" or "retribution," is a figure whose primary significance is defined by his role in this specific lineage. His existence and fatherhood are meticulously recorded as part of the continuous chain of the tribe of Judah, emphasizing the unbroken succession of generations within God's chosen people, ensuring the preservation of the covenant line.
"and Jekamiah begat Elishama"
This second clause continues the lineage, indicating that Jekamiah, whose name (H3359) means "Yahweh raises up" or "Yahweh establishes," was the father of Elishama. Elishama, meaning "God has heard" (H476), represents the next link in this particular branch of Judah's descendants. The repetition of the "begat" construction highlights the direct, successive nature of these relationships, reinforcing the meticulous record-keeping that characterizes the Chronicler's work and its profound importance for the historical, legal, and theological purposes of the book, particularly in demonstrating God's sovereign hand in history.
Literary Devices
The primary literary device at play in 1 Chronicles 2:41, and indeed throughout the early chapters of 1 Chronicles, is Genealogy. This is not merely a list of names but a structured literary form that serves multiple, crucial purposes: it establishes historical continuity, validates claims to land and status for the returning exiles, and provides a foundational framework for understanding the unfolding of God's covenant promises. The repetitive structure, particularly the consistent use of "begat," functions as a form of Repetition, which powerfully reinforces the direct line of descent and the meticulous, unbroken nature of the record. While seemingly dry, this repetition creates a rhythmic cadence that emphasizes the enduring chain of generations. The very act of recording these names, even obscure ones, also subtly employs Symbolism, where each name represents a vital thread in the larger tapestry of God's unwavering faithfulness to His covenant people, ensuring the preservation of the lineage that would eventually lead to the Messiah.
Theological and Thematic Connections
Although 1 Chronicles 2:41 appears to be a simple record of names, its theological significance is profound and far-reaching. It speaks powerfully to God's meticulous attention to detail and His sovereign control over history, ensuring the preservation of specific family lines for His overarching redemptive purposes. The inclusion of such seemingly obscure individuals underscores that every person, even those briefly mentioned, has a place within God's grand narrative and contributes to His unfolding plan. This verse, like all biblical genealogies, serves as an undeniable testament to God's unwavering faithfulness in maintaining His covenant promises, particularly those made to Abraham and David, by meticulously preserving the lineage through which His ultimate plan of salvation would unfold. It profoundly reminds us that God works through generations, patiently and purposefully bringing His divine purposes to fruition over vast spans of time.
Reflection and Application
In a contemporary world that often prioritizes immediate gratification, fleeting trends, and individualistic pursuits, 1 Chronicles 2:41 serves as a profound and counter-cultural reminder of the enduring nature of God's plans and His patient, purposeful work through successive generations. It powerfully encourages us to consider our own place within the larger, unfolding story of God's people, recognizing that our lives, though seemingly small or insignificant in isolation, contribute meaningfully to His grand, eternal design. This verse invites us to deeply appreciate the rich spiritual heritage passed down through the ages, acknowledging the faithfulness of those who have gone before us and the invaluable legacy they have left. It challenges us to live in a way that honors this heritage, contributing intentionally and faithfully to the spiritual well-being and flourishing of future generations, just as Shallum, Jekamiah, and Elishama played their part in the unfolding of God's historical and redemptive narrative. Ultimately, it fosters a deeper, more abiding trust in God's absolute sovereignty, knowing with certainty that He meticulously oversees even the most minute details of human history to accomplish His glorious redemptive purposes.
Questions for Reflection
FAQ
Why are these genealogies, like 1 Chronicles 2:41, so prevalent and detailed in the Bible, especially in 1 Chronicles?
These genealogies are far from mere historical curiosities; they served crucial theological, social, and legal purposes for the ancient Israelite community, particularly for those returning from the Babylonian exile. The detailed record-keeping in books like 1 Chronicles was essential for re-establishing tribal identities, validating claims to ancestral land inheritances, and confirming the legitimacy of priestly and royal successions. For the post-exilic community, knowing one's lineage was foundational to rebuilding society and ensuring adherence to the Mosaic Law regarding land distribution and leadership roles. Theologically, these genealogies underscore God's unwavering faithfulness in preserving His covenant people and the specific lineage through which the Messiah would eventually come, thereby demonstrating His sovereign control over history and His unyielding commitment to His promises. The meticulous nature of these records also bolsters the historical reliability and divine inspiration of the biblical narrative, providing a verifiable framework for the unfolding of God's redemptive plan, as seen in the genealogies of Jesus in the New Testament, such as Matthew 1 and Luke 3.
Christ-Centered Fulfillment
While 1 Chronicles 2:41, with its simple record of "Shallum begat Jekamiah, and Jekamiah begat Elishama," might seem distant from the New Testament narrative, it finds its ultimate significance and profound fulfillment in the person and work of Jesus Christ. The entire meticulous genealogical project of 1 Chronicles, particularly its pronounced focus on the tribe of Judah and the Davidic line, serves as a foundational testament to the historical and biological preparation for the Messiah's advent. These seemingly dry lists of names are the very threads in the intricate tapestry of human history that God sovereignly wove to ensure the precise arrival of His Son. Jesus's claims to Messiahship were deeply rooted in His verifiable lineage, fulfilling the ancient promises made to Abraham that through his seed all nations would be blessed (Genesis 22:18) and to David that his throne would be established forever (2 Samuel 7:16). The genealogies presented in the Gospels, such as Matthew 1:1-17 and Luke 3:23-38, directly and unequivocally connect Jesus to these Old Testament lineages, validating His identity as the promised Son of David and the eternal Son of God. Thus, every "begat" in 1 Chronicles, including this specific verse, points forward to the ultimate "begotten" Son, Jesus Christ, through whom God's redemptive plan for humanity is finally and perfectly realized, as the Lamb of God who takes away the sin of the world.