TRV
“The Sons of Judah”· 1 Chronicles 2:3–8
Translation
King James Version
And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed.
Complete Jewish Bible
The sons of Karmi: 'Akhar [troubler], who troubled Isra'el by violating the rule concerning things set aside to be destroyed.
Berean Standard Bible
The son of Carmi: Achar, who brought trouble upon Israel by violating the ban on devoted things.
American Standard Version
And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing.
World English Bible Messianic
The sons of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing.
Geneva Bible (1599)
And the sonne of Carmi, Achar that troubled Israel, transgressing in the thing excommunicate.
Young's Literal Translation
And sons of Carmi: Achar, troubler of Israel, who trespassed in the devoted thing.
In the KJVVerse 10,314 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
Thirteen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Post-NiceneEarly MedievalMedieval
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Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.”
Achar: Alias Achan. Jos. 7.
The anathema: The thing devoted or accursed, viz., the spoils of Jericho.
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 2:7, strategically placed within the extensive genealogies of Judah, serves as a stark and deliberate interruption to highlight the infamous transgression of Achar. This verse uniquely identifies him as "the troubler of Israel" due to his violation of the divine ban on accursed things, thereby reminding readers that even within the most esteemed lineages, individual sin carries profound consequences for the entire community and stands as a perpetual warning against disobedience and its devastating impact.
Context
Literary Context
This verse is situated in the opening chapters of 1 Chronicles (chapters 1-9), which are almost entirely dedicated to genealogies. Following the universal lineage from Adam (chapter 1), the Chronicler meticulously traces the descendants of Israel, focusing heavily on the tribe of Judah in chapter 2, from whom King David and the messianic line would emerge. Amidst these typically terse lists of names, the explicit and detailed mention of Achar's sin in 1 Chronicles 2:7 is highly unusual and intentional. It breaks the rhythmic flow of names to underscore a significant theological point, demonstrating that the Chronicler is not merely recording ancestry but also preserving vital moral and historical lessons for his post-exilic audience, emphasizing the consequences of disobedience even within the covenant community and the importance of national purity.
Historical & Cultural Context
The historical backdrop for Achar's transgression is the Israelite conquest of Canaan under Joshua, specifically the aftermath of the miraculous victory at Jericho. God had commanded that all spoils from Jericho were cherem (חֵרֶם), meaning "devoted" or "accursed" – set apart exclusively for God, either for utter destruction or for consecration to the tabernacle treasury. Violating this ban was not merely theft; it was a profound sacrilege, an act of rebellion against divine authority, and a direct breach of the covenant. In ancient Israelite society, there was a strong concept of corporate solidarity, where the actions of one individual, especially a leader or a representative, could impact the entire community, leading to collective blessing or judgment. Achar's sin, therefore, was seen as a corporate offense, bringing divine wrath upon the entire nation, resulting in their defeat at Ai, as detailed in the full account of Achan's sin in Joshua 7.
Key Themes
1 Chronicles 2:7 contributes significantly to several key themes prevalent in the Chronicler's work. First, it powerfully illustrates the gravity of sin and its consequences, demonstrating that disobedience to God's specific commands, particularly regarding holiness, has severe repercussions not only for the individual but also for the entire community. Achar's actions led to Israel's defeat at Ai and the subsequent judgment, underscoring that individual transgression can have far-reaching and severe consequences. Second, it highlights the principle of corporate responsibility or solidarity within the covenant community, where the sin of one member can bring trouble upon the whole. This theme is central to understanding Israel's relationship with God and His covenant faithfulness. Third, the inclusion of this narrative detail within a genealogy underscores the idea of genealogy as a moral record, not just a dry list of names. It serves as a perpetual warning against disobedience and greed, ensuring that the lessons from Israel's past failures, like Achan's transgression at Jericho, are preserved and remembered for future generations, emphasizing the importance of covenant fidelity.
Exposition and Analysis
Key Word Analysis
This name is a deliberate and significant wordplay on his original name, Achan (עָכָן, 'Akan'), both deriving from the Hebrew root 'akar (עכר, H5916), meaning "to trouble, disturb, or afflict." The Chronicler's choice to use "Achar" rather than "Achan" is a pointed theological commentary, immediately identifying him as "the troubler" of Israel. This linguistic choice emphasizes not just his identity but the profound negative impact of his actions on the entire nation, making his name a perpetual reminder of the chaos and judgment he brought upon the community.
From a primitive root meaning "to cover up," this verb is used figuratively to describe acting covertly or treacherously. It implies a breach of trust or a violation of a sacred duty, often in a hidden or deceptive manner. Achar's act was not an open rebellion but a secret theft and appropriation of what was forbidden, highlighting the insidious nature of sin and the fact that even hidden transgressions are known to God and have public consequences. This term underscores the deceitful and disloyal nature of his actions against God's explicit command.
This Hebrew term refers to something "devoted" to God, often for complete destruction or utter separation from common use. In the context of holy war (like Jericho), items under cherem were considered consecrated to God, forbidden for personal gain or plunder. Violating the cherem was an act of sacrilege, a direct affront to God's holiness and sovereignty, implying a theft from God Himself. Achar's transgression was not merely a breach of military protocol but a profound theological offense, demonstrating a lack of faith and obedience to divine command, and a disregard for God's exclusive claim over the spoils of Jericho.
Verse Breakdown
"And the sons of Carmi; Achar"
This phrase continues the genealogical listing of Judah's descendants through Zerah and Carmi. The abrupt introduction of "Achar" (instead of a simple list of names) immediately signals a break in the pattern, drawing the reader's attention to a specific, significant individual whose story transcends a mere lineage entry. It highlights the Chronicler's selective use of genealogical material to convey moral and theological truths, emphasizing that not all names are merely listed; some carry a specific, enduring lesson.
"the troubler of Israel"
This descriptive epithet directly links Achar's identity to the devastating consequence of his actions. It is a titular designation, marking him as the one responsible for bringing calamity and divine judgment upon the entire nation of Israel. This phrase encapsulates the corporate impact of individual sin, where one person's disobedience can disrupt the peace and well-being of the entire community, leading to defeat and divine disfavor.
"who transgressed in the thing accursed"
This clause precisely identifies the nature of Achar's sin: violating the cherem, the divine ban on the spoils of Jericho. It points to a specific act of disobedience against God's explicit command, emphasizing the seriousness of infringing upon God's holy decrees. The brevity of this statement assumes the reader's familiarity with the detailed account in Joshua 7, serving as a concise, powerful summary of a pivotal moment in Israel's early history that had profound national repercussions.
Literary Devices
The Chronicler employs several potent literary devices in 1 Chronicles 2:7. The most prominent is Wordplay, where the name "Achar" (עָכָר, 'Akar') is deliberately chosen to echo the Hebrew verb 'akar (עכר), meaning "to trouble" or "to disturb." This linguistic connection immediately identifies him as "the troubler of Israel," making his very name a constant reminder of his infamous deed and its devastating impact. Furthermore, the verse utilizes Ellipsis and Allusion, as it does not recount the full story of Achar's sin but rather alludes to it, assuming the reader's knowledge of the detailed narrative in Joshua 7. This brevity serves to emphasize the lasting impact and notoriety of the event, highlighting its significance without needing to re-narrate it. The inclusion of such a negative, detailed moral note within a genealogy, which is typically a dry list of names, functions as a powerful Parenthetical Remark or Interruption, drawing immediate attention to the gravity of the transgression and the Chronicler's purpose in highlighting moral lessons for his audience.
Theological and Thematic Connections
1 Chronicles 2:7 profoundly underscores the sanctity of God's commands and the pervasive nature of sin. It reveals that God's holiness demands absolute obedience, and any transgression, even if seemingly hidden or individual, can have far-reaching consequences that ripple through families and communities. The concept of cherem highlights God's sovereignty over all things, particularly in the context of covenant relationship, where His people are called to trust His provision and obey His specific instructions regarding what is set apart for Him. Achar's story serves as a stark reminder that God sees all, and that accountability is an inescapable aspect of His divine economy, emphasizing that true blessing comes through faithful adherence to His will, while disobedience brings trouble and judgment.
Reflection and Application
The brief, pointed mention of Achar in 1 Chronicles 2:7 serves as a timeless cautionary tale, reminding us that our individual choices carry weight far beyond our immediate perception. It challenges us to consider the ripple effect of our actions, both good and bad, on our families, communities, and even future generations. Achar's sin was rooted in covetousness and a disregard for God's explicit command, leading to corporate suffering. This calls us to cultivate radical integrity, especially in areas where we might be tempted to compromise or act in secret. It compels us to examine our hearts for hidden sins, understanding that true accountability is not just to human authorities but ultimately to God, who sees all. The passage underscores that obedience, even in seemingly small matters, is paramount for the well-being of the collective body, whether it be a family, a church, or a nation, reminding us that our pursuit of personal holiness directly contributes to the spiritual health and flourishing of the entire community.
Questions for Reflection
FAQ
Why is Achar's transgression highlighted so prominently in a genealogy that mostly lists names?
The Chronicler's primary purpose in writing was not merely to record history but to teach theological and moral lessons to his post-exilic audience. By deliberately interrupting the genealogical flow to mention Achar's sin, he emphasizes the enduring significance of this event. It serves as a stark reminder that even within the chosen lineage of Judah, disobedience to God carries severe consequences, impacting the entire community. This inclusion underscores the Chronicler's emphasis on righteous living, the gravity of sin, and God's unwavering justice, ensuring that the lessons from Achan's transgression are not forgotten and serve as a perpetual warning against similar failures.
What exactly was "the thing accursed" that Achar transgressed against?
"The thing accursed" refers to the Hebrew term cherem (חֵרֶם), which designated items or people devoted to God, often for complete destruction or exclusive consecration. In the context of the conquest of Jericho, God commanded that all the city's spoils (gold, silver, bronze, iron) were cherem – not to be taken for personal gain but consecrated to God's treasury or utterly destroyed. Achar secretly took some of these forbidden items for himself, violating God's explicit command and treating what was holy as common. This act of sacrilege brought divine judgment upon Israel, leading to their defeat at Ai, as detailed in Joshua 7.
How does Achar's story relate to the concept of corporate responsibility in the Bible?
Achar's story is a foundational illustration of corporate responsibility in ancient Israel. His individual act of disobedience, though hidden, was viewed by God as a sin of the entire community. Because of one man's transgression, God's wrath fell upon the whole nation, causing Israel to be defeated by the men of Ai. This highlights the profound interconnectedness of the covenant community, where the sin of one member can affect the spiritual and physical well-being of all. It underscores the principle that sin is not merely a private matter but has communal implications, reminding us that we are often bound together in shared blessings and consequences, as seen in the broader narrative of Joshua 7.
Christ-Centered Fulfillment
Achar's sin, "the thing accursed," and the subsequent trouble it brought upon Israel powerfully foreshadow the universal human condition under the curse of sin. Humanity, in Adam, "transgressed in the thing accursed" by disobeying God's command, bringing spiritual death and separation upon all. The Law, with its holy demands and the threat of cherem (divine judgment), revealed humanity's utter inability to perfectly obey and escape the curse. Yet, in the fullness of time, God sent His Son, Jesus Christ, who perfectly fulfilled the Law and became the ultimate "thing accursed" on our behalf. As Galatians 3:13 declares, "Christ redeemed us from the curse of the law by becoming a curse for us." He, who knew no sin, was made sin for us (2 Corinthians 5:21), taking the full weight of divine judgment and the "trouble" of our transgression upon Himself. Through His vicarious sacrifice, the curse of sin is lifted for all who believe, and we are reconciled to God, experiencing true peace and blessing where there was once only condemnation and trouble. His perfect obedience, even unto death (Romans 5:19), reverses the disobedience of humanity, providing the path to eternal life and freedom from the ultimate "thing accursed," securing our redemption and restoration.