1 Chronicles 23:17

Translation
King James Version
And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many.
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KJV (with Strong's)
And the sons H1121 of Eliezer H461 were, Rehabiah H7345 the chief H7218. And Eliezer H461 had none other H312 sons H1121; but the sons H1121 of Rehabiah H7345 were very H4605 many H7235.
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Complete Jewish Bible
The sons of Eli'ezer were: Rechavyah the chief. Eli'ezer had no other sons, but the sons of Rechavyah were very numerous.
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Berean Standard Bible
The descendants of Eliezer: Rehabiah was the first. Eliezer did not have any other sons, but the sons of Rehabiah were very numerous.
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American Standard Version
And the sons of Eliezer were: Rehabiah the chief; and Eliezer had no other sons; but the sons of Rehabiah were very many.
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World English Bible Messianic
The sons of Eliezer were: Rehabiah the chief; and Eliezer had no other sons; but the sons of Rehabiah were very many.
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Geneva Bible (1599)
And the sonne of Eliezer was Rehabiah the chiefe: for Eliezer had none other sonnes: but the sonnes of Rehabiah were very many.
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Young's Literal Translation
And sons of Eliezer are Rehabiah the head, and Eliezer had no other sons, and the sons of Rehabiah have multiplied exceedingly.
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See also
1 Chronicles 26:25
In the KJVVerse 11,001 of 31,102

Study This Verse

SUMMARY

1 Chronicles 23:17 meticulously records the lineage of Moses through his son Eliezer, specifically highlighting the remarkable proliferation of descendants through Eliezer's sole son, Rehabiah, who is identified as the "chief" of his family line. This verse underscores the divine blessing of growth upon this particular branch of the Levite tribe, ensuring a substantial number of individuals for dedicated service in the future Temple, thereby contributing to the comprehensive organization of the Levites initiated by King David.

CONTEXT

  • Literary Context: This verse is embedded within 1 Chronicles 23, a chapter dedicated to King David's detailed organization and assignment of the Levites for their duties in the future Temple. Having established the general framework for the Levites in the preceding verses, the text then systematically lists the descendants of Levi's three sons—Gershon, Kohath, and Merari—and their respective family heads and roles. Verses 1 Chronicles 23:14-17 specifically focus on the lineage of Moses, who, though not a Levite by primary function as a priest, was of the tribe of Levi, and his sons Gershom and Eliezer are thus included in this vital census. The mention of Rehabiah's numerous offspring in 1 Chronicles 23:17 serves to emphasize the continuity and strength of this particular family branch within the broader Levite structure.

  • Historical & Cultural Context: In ancient Israel, genealogy was not merely a record of ancestry but a crucial determinant of identity, inheritance, and social function, especially for the priestly and Levitical tribes. The Levites, unlike other tribes, received no territorial inheritance but were set apart for service to God in the Tabernacle and later the Temple. Their roles encompassed everything from carrying the Ark and Tabernacle components during wilderness wanderings to performing musical worship, gatekeeping, and assisting the priests. King David, nearing the end of his reign, meticulously organized these divisions (as seen throughout 1 Chronicles 23) to ensure a smooth transition and continuous, orderly worship in the Temple that his son Solomon would build. The emphasis on the numerical strength of Rehabiah's line would have been significant for ensuring an adequate workforce for the complex Temple operations.

  • Key Themes: The chapter, and this verse within it, contributes to several overarching themes in Chronicles. First, it highlights Divine Order and Preparation, demonstrating David's foresight and God's desire for structured, intentional worship and service. The meticulous record-keeping reflects a divine blueprint for the Temple's operation. Second, it underscores the Significance of Lineage and Continuity, particularly for those in sacred roles. Family lines determined specific duties, ensuring that the covenant responsibilities passed faithfully from generation to generation. Finally, the phrase "very many" points to God's Blessing of Increase and Fruitfulness. Despite Eliezer having only one son, God's hand is evident in the remarkable multiplication of this single line, echoing divine promises of numerous descendants found throughout Israel's history, such as the promise to Abraham in Genesis 12:2.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Rehabiah (Hebrew, Rᵉchabyâh', H7345): This name (H7345) is highly significant, meaning "the Lord has enlarged" or "God has widened." Its meaning directly correlates with the verse's statement that "the sons of Rehabiah were very many." This is a beautiful example of a biblical name reflecting a person's destiny or a divine characteristic evident in their life or lineage, emphasizing God's active hand in the expansion and prosperity of this family line.
  • Chief (Hebrew, rôʼsh', H7218): The term rôʼsh' (H7218) literally means "head" and indicates a leader, principal person, or head of a family or group. In this context, Rehabiah is designated as the primary figure or patriarch of his family branch, signifying his prominent position and authority within the lineage of Eliezer and, by extension, within the broader Levite organization. This designation points to an established hierarchy and leadership structure within the Levitical families.
  • Many (Hebrew, râbâh', H7235): The Hebrew word râbâh' (H7235) is a primitive root meaning "to increase (in whatever respect)," "to be great," or "to multiply." Its usage here, in conjunction with the intensifier "very" (Hebrew maʻal, H4605, meaning "exceedingly" or "above"), emphasizes the extraordinary numerical growth of Rehabiah's descendants. This is not merely a statement of fact but implicitly conveys a sense of divine blessing and favor, as large families were often seen as a sign of God's blessing and prosperity in ancient Israel. It highlights the successful continuation and expansion of Moses' lineage through this single branch.

Verse Breakdown

  • "And the sons of Eliezer [were], Rehabiah the chief.": This clause establishes the direct lineage from Eliezer, Moses' son, to Rehabiah. The parenthetical "[were]" in the KJV clarifies that Rehabiah was the only son of Eliezer, a crucial detail for understanding the subsequent statement. The designation "the chief" immediately elevates Rehabiah's status, indicating his leadership role and prominence within this specific family branch of the Levites, suggesting an established hierarchy.
  • "And Eliezer had none other sons;": This explicit statement reinforces the singularity of Rehabiah as Eliezer's only son. This detail is not merely genealogical trivia; it sets the stage for the remarkable growth described next, highlighting that all the subsequent multiplication of this line stemmed from a single individual. It emphasizes the concentrated nature of the blessing upon this one branch, making the following statement even more profound.
  • "but the sons of Rehabiah were very many.": This final clause delivers the central point of the verse: the extraordinary numerical increase of Rehabiah's descendants. The phrase "very many" signifies a substantial and perhaps unexpected proliferation from a solitary ancestral line. This growth is implicitly presented as a divine blessing, ensuring a robust and numerous family to contribute to the Levitical service in the Temple, fulfilling God's plan for orderly worship and demonstrating His faithfulness to multiply His people.

Literary Devices

The verse primarily employs Genealogy, a common literary device in the Old Testament, particularly in Chronicles, to establish lineage, legitimacy, and continuity. This genealogical record is not just a dry list but serves a theological purpose by demonstrating the fulfillment of God's promises of multiplication and the meticulous divine order for Temple service. The use of Emphasis is evident in the specific mention that Eliezer had "none other sons," which then highlights the remarkable nature of Rehabiah's descendants being "very many." This contrast draws attention to the singular source from which such a multitude sprang. Furthermore, there is an element of Naming Significance or Etymological Allusion with the name "Rehabiah" ("the Lord has enlarged"), which perfectly aligns with and foreshadows the numerical growth of his family, providing a subtle yet powerful theological commentary on God's active hand in their proliferation.

THEOLOGICAL AND THEMATIC CONNECTIONS

This seemingly simple genealogical entry is rich with theological implications, primarily showcasing God's sovereign hand in the preservation and multiplication of His people, particularly those designated for sacred service. It underscores the divine commitment to order and preparation for worship, as seen in David's meticulous organization of the Levites. The growth of Rehabiah's line from a single son, despite the potential for it to dwindle, testifies to God's ability to bless and increase from humble beginnings, ensuring that His purposes are fulfilled. This echoes the broader biblical theme of God's faithfulness to His covenant promises, particularly concerning the multiplication of Abraham's descendants and the provision of a people for His name. The detailed record also reminds us that every individual and family, no matter how seemingly small, plays a vital role in God's grand design.

REFLECTION AND APPLICATION

The detailed accounting of the Levite families, even down to the specific growth of Rehabiah's line, offers profound insights for contemporary believers. It reminds us that God is a God of order, who meticulously plans and prepares for His work. Just as David diligently organized the Levites for the Temple, we are called to be diligent in preparing ourselves and our communities for God's service, recognizing that every individual has a place and purpose within His grand design. Furthermore, the remarkable increase from a single son, Rehabiah, serves as a powerful encouragement: God can take our seemingly small beginnings, our limited resources, or our solitary efforts, and multiply them exponentially for His glory. It instills faith that faithfulness in small things can lead to significant impact through divine blessing. This verse invites us to trust in God's ability to bring about growth and fruitfulness, even when circumstances appear constrained, and to recognize His hand in the expansion of His kingdom through seemingly ordinary means.

Questions for Reflection

  • How does the meticulous organization of the Levites by David inspire your approach to order and preparation in your own spiritual life or service?
  • In what areas of your life or ministry do you feel like you have "only one son" (limited resources or beginnings), and how might the story of Rehabiah encourage you to trust God for multiplication?
  • What does this detailed genealogical record teach us about God's attention to individual lives and families within His overarching plan?

FAQ

Why is such a specific genealogical detail about Rehabiah's numerous sons included in the Bible?

Answer: This specific genealogical detail is included for several significant reasons. Firstly, it underscores the meticulous nature of the record-keeping for the Levites, who were set apart for sacred service. Their lineage determined their roles and legitimacy within the Temple system, ensuring that the divine order for worship was maintained. Secondly, the emphasis on Rehabiah's "very many" sons highlights a divine blessing of fruitfulness and increase upon this particular branch of Moses' descendants. In ancient Israel, large families were seen as a sign of God's favor and prosperity, ensuring continuity and strength for the community. This detail confirms that despite Eliezer having only one son, God ensured the proliferation of this line to provide a substantial workforce for the complex operations of the future Temple, reinforcing the theme of God's provision and faithfulness to His people as seen in Deuteronomy 7:13.

CHRIST-CENTERED FULFILLMENT

While 1 Chronicles 23:17 details the physical lineage and numerical growth of a specific Levite family for Temple service, it ultimately points to a greater spiritual fulfillment in Christ. The meticulous organization and preparation for the earthly Temple foreshadow the perfect and eternal High Priesthood of Jesus, who is the ultimate "chief" and head of a new, spiritual lineage. Just as Rehabiah's line was divinely multiplied to serve in the physical sanctuary, Christ's spiritual descendants—those who believe in Him—are multiplied "very many" through the power of the Holy Spirit, forming His body, the Church, which is the true Temple of God (1 Corinthians 3:16). Jesus, as the true Lamb of God, fulfills the Levitical sacrificial system (Hebrews 9:11-14), and through His singular sacrifice, He brings forth an innumerable multitude of spiritual sons and daughters (John 1:12). The blessing of increase upon Rehabiah's line finds its ultimate and most profound expression in the spiritual multiplication of disciples from every nation, tribe, and tongue, all serving in the eternal presence of God through Christ, the great High Priest (Revelation 7:9-10).

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Commentary on 1 Chronicles 23 verses 1–23

Here we have, I. The crown entailed, according to the divine appointment, Ch1 23:1. David made Solomon king, not to reign with him, or reign under him, but only to reign after him. This he did, 1. When he was old and full of days. He was but seventy years old when he died, and yet he was full of days, satur dierum - satisfied with living in this world. When he found himself going off, he made provision for the welfare of the kingdom after his decease, and pleased himself with the hopeful prospect of a happy settlement both in church and state. 2. He did it in parliament, in a solemn assembly of all the princes of Israel, which made Adonijah's attempt to break in upon Solomon's title and set it aside, notwithstanding this public recognition and establishment of it, the more impudent, impious, and ridiculous. Note, The settling or securing of the crown in the interests of the temple is a great blessing to the people and a great satisfaction to those who are themselves leaving the world.

II. The Levites numbered, according to the rule in Moses's time, from thirty years old to fifty, Num 4:2, Num 4:3. Their number in Moses's time. by this rule, was 8580 (Num 4:47, Num 4:48), but now it had increased above four-fold, much more in proportion than the rest of the tribes; for the serviceable men of Levi's tribe were now 38,000, unless we suppose that here those were reckoned who were above fifty, which was not the case there. Joab had not numbered the Levites (Ch1 21:6), but David now did, not in pride, but for a good purpose, and then he needed not fear wrath for it.

III. The Levites distributed to their respective posts (Ch1 23:4, Ch1 23:5), that every hand might be employed (for, of all men, an idle Levite makes the worst figure), and that every part of the work might be carefully done. Now it was for the honour of God that so great a number of servants attended his house and the business of it. Much of the state of great men consists in the greatness of their retinue. When God kept house in Israel see what a great household he had, and all well fed and well taught. But what were these to the attendants of his throne above, and the innumerable company of angels? It was the happiness of Israel that they had among them such a considerable body of men who were obliged by their office to promote and keep up religion among them. If the worship of God go to decay in Israel, let it not be said that it was for want of due provision for the support of it, but that those who should have done it were careless and false. The work assigned the Levites was four-fold: - 1. Some, and indeed far the greater number, were to set forward the work of the house of the Lord: 24,000, almost two-thirds, were appointed for this service, to attend the priests in killing the sacrifices, flaying them, washing them, cutting them up, burning them, to have the meat-offerings and drink-offerings ready, to carry out dirt, and keep all the vessels and utensils of the temple clean, and every thing in its place, that the service might be performed both with expedition and with exactness. These served 1000 a-week, and so went round in twenty-four courses. Perhaps while the temple was in building some of these were employed to set forward that work, to assist the builders, at least to quicken them, and keep good order among them, and the decorum which became temple-work. 2. Others were officers and judges, not in the affairs of the temple, and in the controversies that arose there (for there, we may suppose, the priests presided), but in the country. They were magistrates, to give the laws of God in charge, to resolves difficulties, and to determine controversies that arose upon them. Of these there were 6000, in the several parts of the kingdom, that assisted the princes and elders of every tribe in the administration of justice. 3. Others were porters, to guard all the avenues of the house of God, to examine those that desired entrance, and to resist those that would force an entrance. These were the life-guards of the temple, and probably were armed accordingly. 4. Others were singers and players on instruments, whose business it was to keep up that part of the service; this was a new-erected office.

IV. The Levites mustered, and disposed of into their respective families and kindreds, that an account of them might the better be kept, and those that neglected their duty might be the more easily discovered, by calling over the roll, and obliging them to answer to their names, which each family might do for itself. When those of the same family were employed together it would engage them to love and assist one another. When Christ sent forth his disciples two and two he put together those that were brethren. Two families were here joined in one (Ch1 23:11) because they had not many sons. Those that are weak and little, separately, may be put together and appear considerable. That which is most observable in this account of the families of the Levites is that the posterity of Moses (that great man) stood upon the level with common Levites, and had no dignities or privileges at all peculiar to them; whilst the posterity of Aaron were advanced to the priest's office, to sanctify the most holy things, Ch1 23:13. It is said indeed of the grandson of Moses, Rehabiah, that his sons were highly multiplied, Ch1 23:17, margin. When God proposed to him that, if he would let fall his intercession for Israel, he would make of him a great nation, he generously refused it, in recompence for which his family is here greatly increased, and makes up in number what it wants in figure, in the tribe of Levi. Now, 1. The levelling of Moses' family with the rest is an evidence of his self-denial. Such an interest had he both with God and man that if he had aimed to raise his own family, to dignify and enrich that, he might easily have done so; but he was no self-seeking man, as appears from his leaving to his children no marks of distinction, which was a sign that he had the spirit of God and not the spirit of the world. 2. The elevation of Aaron's family above the rest was a recompence for his self-denial. When Moses (his younger brother) was made a god to Pharaoh, and he only his prophet or spokesman, to observe his orders and do as he was bidden, Aaron never disputed it, nor insisted upon his seniority, but readily took the inferior post God put him in, submitted to Moses, and, upon occasion, called him his lord; and because he thus submitted himself, in his own person, to his junior, in compliance with the will of God, God highly exalted his family, even above that of Moses himself. Those that are content to stoop are in the fairest way to rise. Before honour is humility.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–23. Public domain.
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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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