TRV
“The Line of Pharez Leading to David”· 1 Chronicles 2:9–17
Translation
King James Version
The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai.
American Standard Version
The sons also of Hezron, that were born unto him: Jerahmeel, and Ram, and Chelubai.
World English Bible Messianic
The sons also of Hezron, who were born to him: Jerahmeel, and Ram, and Chelubai.
Geneva Bible (1599)
And the sonnes of Hezron that were borne vnto him, Ierahmeel, and Ram and Chelubai.
Young's Literal Translation
And sons of Hezron who were born to him; Jerahmeel, and Ram, and Chelubai.
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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 2:9 is a succinct verse embedded within the extensive genealogical records of ancient Israel, specifically detailing three sons born to Hezron: Jerahmeel, Ram, and Chelubai. This seemingly simple entry is a vital thread in the meticulously preserved lineage of Judah, the tribe from which the Davidic monarchy would emerge, and ultimately, the promised Messiah. It underscores the divine preservation of specific family lines, demonstrating God's faithfulness in orchestrating human history to fulfill His redemptive purposes and establish continuity for His covenant people.
Context
Literary Context
1 Chronicles 2:9 is situated within the expansive genealogies that open the book of 1 Chronicles, tracing the lineage from Adam to the post-exilic community. Chapters 1-9 are dedicated to these lists, with a particular emphasis on the tribe of Judah and the house of David. Chapter 2 specifically focuses on the descendants of Judah, highlighting the line of Perez, one of Judah's sons. Hezron, mentioned in 1 Chronicles 2:5, is a pivotal figure in this lineage, and his family tree is meticulously documented from 1 Chronicles 2:5 onwards. This verse, therefore, serves as a direct continuation of the enumeration of Hezron's immediate family, setting the stage for the further development of the Judahite and ultimately Davidic lines. The meticulous detail reflects the Chronicler's concern with establishing continuity and legitimacy for the post-exilic community, connecting them to their covenantal past and underscoring the divine preservation of the Davidic line.
Historical & Cultural Context
In ancient Israel, genealogies were far more than mere lists of names; they were foundational documents crucial for establishing tribal identity, land inheritance rights, priestly succession, and social status. They served as legal and historical records, preserving the memory of ancestors and ensuring the proper functioning of the tribal system. The meticulous recording of these lineages, particularly in a post-exilic context like that of the Chronicler, was vital for the returning community to re-establish their identity and claim their heritage in the land. The very act of compiling and preserving these names underscored the belief in God's covenant faithfulness across generations, even through periods of national upheaval and exile. These records also served to distinguish the true Israel from surrounding peoples, reinforcing their unique identity as God's chosen people, whose history was divinely guided.
Key Themes
The verse contributes to several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, Genealogical Precision is paramount, highlighting the Israelite emphasis on lineage, heritage, and the divine ordering of families. This meticulous attention to detail underscores the importance of identity and continuity within God's covenant people. Secondly, Divine Providence is subtly yet powerfully revealed; even in seemingly dry lists of names, one can discern God's hand guiding and preserving specific families and individuals for His overarching purposes. The inclusion of these names signifies their integral role in the larger tapestry of salvation history, demonstrating that God works through ordinary people and their family lines. Lastly, the verse lays foundational groundwork for Future Promises, particularly the Messianic lineage. Hezron's line, specifically through Ram, leads directly to David, as seen in Ruth 4:19 and later affirmed in the New Testament genealogies of Jesus, such as Matthew 1:3. Thus, this seemingly minor verse is a crucial link in the chain of God's unfolding redemptive plan, ensuring the fulfillment of the promise given in Genesis 49:10.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to build," this word signifies a son as a "builder of the family name." In a genealogical context, it emphasizes the continuation of a lineage and the establishment of a family line. The inclusion of "sons" here highlights the primary purpose of the verse: to enumerate the direct male offspring who will carry forward Hezron's family and contribute to the broader tribal structure.
This primitive root means "to bear young" or "to beget." In the context of genealogies, it explicitly denotes the direct paternal relationship and the legitimate procreation of offspring. The phrase "that were born unto him" underscores the authenticity and directness of the lineage, crucial for establishing tribal rights, inheritance, and the integrity of the family tree.
This name is particularly significant as it is widely understood by scholars to be an alternative or variant name for Caleb, son of Hezron, who is more extensively mentioned later in this chapter (e.g., 1 Chronicles 2:18). The fluidity of ancient Hebrew naming conventions often allowed for individuals to be known by multiple names or slight variations thereof. This specific Caleb, son of Hezron, is distinct from the more famous Caleb, son of Jephunneh, one of the twelve spies sent into Canaan (as recounted in Numbers 13:6). The inclusion of "Chelubai" here, alongside Jerahmeel and Ram, serves to identify a key branch of Hezron's family, a branch that will subsequently be elaborated upon due to Caleb's prominence and the significant descendants who spring from him.
Verse Breakdown
"The sons also of Hezron, that were born unto him;"
This initial clause serves as the direct introduction to the list of Hezron's offspring. It emphasizes the direct paternal relationship ("born unto him"), which was crucial in ancient genealogies for establishing legitimate lineage and inheritance rights. The phrase "sons also" indicates that Hezron's lineage is a continuation of the broader genealogical record, building upon previous mentions of his family. It sets the stage for the specific enumeration that follows, ensuring clarity regarding whose children are being presented within the intricate family tree of Judah.
"Jerahmeel, and Ram, and Chelubai."
This clause provides the specific names of the three sons of Hezron. Each name represents a distinct branch of Hezron's family, which the Chronicler will further detail in subsequent verses. Jerahmeel's descendants are listed in 1 Chronicles 2:25-41, Ram's in 1 Chronicles 2:10-17, and Chelubai (Caleb)'s in 1 Chronicles 2:18-24. The order of names here is significant, as Ram's line is the one that leads directly to David, highlighting the selective nature of these genealogies in tracing the Messianic promise.
Literary Devices
The primary literary device at play in 1 Chronicles 2:9, and indeed throughout the initial chapters of Chronicles, is Genealogy itself, which functions as a specialized form of Listing. This meticulous enumeration of names serves not merely as a historical record but as a profound theological statement. The very act of listing demonstrates Emphasis on continuity, legitimacy, and divine preservation within the covenant community. The Chronicler employs Repetition of naming conventions and phrases (e.g., "sons of X, who were born unto him") to establish a consistent pattern, reinforcing the structure and reliability of the lineage. While not a narrative verse, its placement and content contribute to the larger literary architecture of the book, acting as foundational blocks upon which the subsequent historical narratives of Israel and Judah are built, particularly those concerning the Davidic monarchy and the unfolding of God's redemptive plan.
Theological and Thematic Connections
1 Chronicles 2:9, though a simple enumeration of names, carries profound theological weight. It serves as a testament to God's meticulous attention to detail and His sovereign control over human history. In a world where names and lineages were paramount for identity and inheritance, this verse affirms the divine preservation of a specific family line—that of Judah, through Hezron, and particularly through Ram. This preservation is not arbitrary but purposeful, demonstrating God's faithfulness to His covenant promises. The seemingly mundane act of listing names becomes a profound declaration of God's long-term plan, ensuring the continuity of the chosen people and the eventual arrival of the promised Deliverer. It reminds us that even in the most ordinary and overlooked aspects of life, God is at work, weaving together the tapestry of salvation history, meticulously guiding events toward His ultimate redemptive goal.
Reflection and Application
In a culture that often values immediate impact and visible achievements, 1 Chronicles 2:9 stands as a quiet reminder of the profound significance of continuity, faithfulness across generations, and God's work in the seemingly ordinary. This verse, part of a long list of names, underscores that every life, every family, and every individual plays a part in God's overarching plan, no matter how seemingly small or unremarkable their contribution might appear. It challenges us to appreciate the spiritual heritage passed down through generations, recognizing that our faith is not an isolated phenomenon but part of a grand, unfolding narrative of God's faithfulness. It also encourages us to consider the long-term impact of our own lives, not just on our immediate circumstances but on the spiritual legacy we leave for those who come after us. Just as God meticulously preserved these lineages for His ultimate purpose, He is at work in our lives, shaping us for His glory and for the good of His kingdom, often in ways we cannot fully perceive in the present, but which contribute to an eternal story.
Questions for Reflection
FAQ
Why are biblical genealogies, like 1 Chronicles 2:9, so extensive and seemingly repetitive?
Biblical genealogies are extensive and often appear repetitive because they served crucial functions in ancient Israelite society and theology. They were not merely historical records but vital documents that established tribal identity, confirmed land inheritance rights, validated priestly succession, and, most significantly, traced the lineage of promised figures, especially the Messiah. In the post-exilic period, when 1 Chronicles was compiled, these genealogies were essential for the returning community to re-establish their identity, claim their ancestral lands, and confirm their place within God's covenant people. The repetition underscores the reliability and consistency of the record, emphasizing the divine preservation of specific family lines, particularly the line of Judah from which King David and ultimately the Messiah would come. They meticulously demonstrate God's faithfulness in fulfilling His promises across many generations, even through periods of national upheaval, proving His sovereign hand in history.
Christ-Centered Fulfillment
1 Chronicles 2:9, though a simple list of names, finds its profound Christ-centered fulfillment in its contribution to the Messianic lineage. The verse names Ram, one of Hezron's sons, whose line is meticulously traced through Jesse to King David (as seen in Ruth 4:19-22). This seemingly dry genealogical entry thus becomes a vital link in the unbroken chain that leads directly to Jesus Christ. The New Testament genealogies of Jesus, in both Matthew 1:3 and Luke 3:33, explicitly include Ram as an ancestor of Jesus, demonstrating God's sovereign plan unfolding through specific individuals and families across millennia. The meticulous preservation of these names in 1 Chronicles testifies to God's faithfulness in preparing the way for the ultimate Son of David, the Lamb of God who takes away the sin of the world, whose coming was promised from the very beginning (Genesis 3:15). Thus, this verse, like countless others in the Old Testament, points forward to the person and work of Christ, revealing God's unwavering commitment to His redemptive purpose for humanity and the fulfillment of all His promises in Him.