TRV
Translation
King James Version
And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.
KJV (with Strong's)
And Jabez H3258 called H7121 on the God H430 of Israel H3478, saying H559, Oh that H518 thou wouldest bless H1288 me indeed H1288, and enlarge H7235 my coast H1366, and that thine hand H3027 might be with me, and that thou wouldest keep H6213 me from evil H7451, that it may not grieve H6087 me! And God H430 granted H935 him that which he requested H7592.
Complete Jewish Bible
Ya'betz called on the God of Isra'el: "Please bless me by enlarging my territory. May your hand be with me! Keep me from harm, so that it will not cause me pain [Hebrew: 'atzbi]." God granted his request.
Berean Standard Bible
And Jabez called out to the God of Israel, “If only You would bless me and enlarge my territory! May Your hand be with me and keep me from harm, so that I will be free from pain.” And God granted the request of Jabez.
American Standard Version
And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my border, and that thy hand might be with me, and that thou wouldest keep me from evil, that it be not to my sorrow! And God granted him that which he requested.
World English Bible Messianic
Jabez called on the God of Israel, saying, “Oh that you would bless me indeed, and enlarge my border, and that your hand might be with me, and that you would keep me from evil, that it not be to my sorrow!” God granted him that which he requested.
Geneva Bible (1599)
And Iabez called on the God of Israel, saying, If thou wilt blesse me in deede, and enlarge my coastes, and if thine hand be with me, and thou wilt cause me to be deliuered from euill, that I be not hurt. And God graunted the thing that he asked.
Young's Literal Translation
And Jabez calleth to the God of Israel, saying, `If blessing Thou dost bless me, then Thou hast made great my border, and Thy hand hath been with me, and Thou hast kept me from evil--not to grieve me;' and God bringeth in that which he asked.
In the KJVVerse 10,396 of 31,102
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Commentary on 1 Chronicles 4 verses 1–10
1 ¶ The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.
2 And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites.
3 And these were of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelelponi:
4 And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah, the father of Bethlehem.
5 And Ashur the father of Tekoa had two wives, Helah and Naarah.
6 And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah.
7 And the sons of Helah were, Zereth, and Jezoar, and Ethnan.
8 And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum.
9 And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.
10 And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.
I. II. Main points1. 2. Sub-points
One reason, no doubt, why Ezra is here most particular in the register of the tribe of Judah is because it was that tribe which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah, which not only long survived the other tribes in Canaan, but in process of time, now when this was written, returned out of captivity, when the generality of the other tribes were lost in the kingdom of Assyria. The most remarkable person in this paragraph is Jabez. It is not said whose son he was, nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned Ch1 4:8. Here is,
I. The reason of his name: his mother gave him the name with this reason, Because I bore him with sorrow, Ch1 4:9. All children are borne with sorrow (for the sentence upon the woman is, In sorrow shalt thou bring forth children), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten for joy that the child is born; but here it seems it was so extraordinary that it was remembered when the child came to be circumcised, and care was taken to perpetuate the remembrance of it while he lived. Perhaps the mother called Habez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it, 1. That it might be a continual memorandum to herself, to be thankful to God as long as she lived for supporting her under and bringing her through that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling. 2. That it might likewise be a memorandum to him what this world is into which she bore him, a vale of tears, in which he must expect few days and full of trouble. The sorrow he carried in his name might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in every thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents, Ti1 5:4.
II. The eminence of his character: He was more honourable than his brethren, qualified above them by the divine grace and dignified above them by the divine providence; they did virtuously, but he excelled them all. Now the sorrow with which his mother bore him was abundantly recompensed. That son which of all her children cost her most dear she was most happy in, and was made glad in proportion to the affliction, Psa 90:15. We are not told upon what account he was more honourable than his brethren, whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety, not only because these, above any thing, put honour upon a man, but because we have reason to think that in these Jabez was eminent. 1. In learning, because we find that the families of the scribes dwelt at Jabez (Ch1 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this. 2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from God which added much to his honour. The way to be truly great is to be truly good and to pray much.
III. The prayer he made, probably like Solomon's prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge God in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer. Observe,
1.To whom he prayed, not to any of the gods of the Gentiles; no, he called on the God of Israel, the living and true God, who alone can hear and answer prayer, and in prayer had an eye to him as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed and was thence called Israel.
2.What was the nature of his prayer. (1.) As the margin reads it, it was a solemn vow - If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob's vow, or some such like - then thou shalt be my God. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to God. He does, as it were, give God a blank paper, let him write what he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever." (2.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!
3.What was the matter of his prayer. Four things he prayed for: - (1.) That God would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings." Perhaps he had an eye to the promise God made to Abraham (Gen 22:17), In blessing, I will bless thee. "Let that blessing of Abraham come upon me." Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. God's blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed. (2.) That he would enlarge his coast, that he would prosper his endeavours for the increase of what fell to his lot either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer. (3.) That God's hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deu 33:7; but Jabez expects not that this can be the case, unless he have God's hand with him and the presence of his power. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient. (4.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.
4.What was the success of his prayer: God granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. God was of old always ready to hear prayer, and his ear is not yet heavy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
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.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
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.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
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
Within the often-dense genealogies of 1 Chronicles, the brief account of Jabez stands out as a profound testament to the power of earnest prayer and God's generous responsiveness. Despite a name associated with sorrow, Jabez boldly called upon the God of Israel for comprehensive blessing, expanded influence, divine presence, and deliverance from evil. His concise yet fervent petition, remarkably, was fully granted by God, transforming his destiny and highlighting the principle that a humble, faith-filled request can unlock extraordinary divine favor and demonstrate God's sovereign hand in individual lives.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Jabez employs several potent literary devices to amplify its message. The most striking is Contrast/Juxtaposition, specifically between Jabez's name, meaning "sorrow" or "pain," and the outcome of his prayer, which is comprehensive blessing and deliverance from grief. This stark contrast highlights God's power to reverse human circumstances and destiny, transforming a life seemingly marked by misfortune into one of divine favor. The use of the Infinitive Absolute in "bless me indeed" (בָּרֵךְ תְּבָרְכֵנִי) serves as a device of Intensification, emphasizing the profound, comprehensive, and undeniable nature of the blessing Jabez sought and received. Furthermore, the passage exhibits a form of Inclusio or Framing, where the initial mention of his name's sorrowful origin (1 Chronicles 4:9) is powerfully resolved by the prayer's conclusion, "that it may not grieve me," and God's granting of his request, effectively reversing the sorrow and fulfilling the desire for a life free from the pain implied by his name. Finally, the repeated structure and cumulative nature of Jabez's requests ("Oh that thou wouldest bless me... and enlarge my coast... and that thine hand might be with me... and that thou wouldest keep me from evil...") create a sense of Parallelism and Accumulation, building the intensity and breadth of his multi-faceted petition, demonstrating a holistic desire for God's intervention in every aspect of his life.
THEOLOGICAL AND THEMATIC CONNECTIONS
The story of Jabez profoundly illustrates several key theological truths that resonate throughout Scripture. It affirms God's character as a benevolent and responsive Father who delights in answering the earnest prayers of His children. It teaches that prayer is not merely a ritual but a powerful means of engaging with divine sovereignty, allowing human petition to play a role in the unfolding of God's will. Jabez's bold and specific requests, despite his humble place in a genealogy, demonstrate that God is not limited by human origins or circumstances, but responds to faith. His willingness to "enlarge" Jabez's "coast" speaks to God's desire for His people to flourish and expand their influence for His glory, not merely for personal gain. The emphasis on God's "hand" being with him points to the indispensable nature of divine presence and empowerment for true success and protection from evil, reminding believers that all good things, and indeed all true strength, come from God.
REFLECTION AND APPLICATION
The prayer of Jabez serves as a timeless model for believers today, encouraging a vibrant, audacious, and dependent prayer life. It challenges us to move beyond timid requests and to pray boldly, specifically, and with unwavering faith, trusting in God's goodness and limitless power. His desire for an "enlarged coast" prompts us to consider how we might ask God to expand our own spheres of influence, opportunities, and capacity to serve Him more effectively, always aligning our ambitions with His kingdom purposes and seeking His glory. Furthermore, Jabez's recognition of the need for God's "hand" to be with him underscores our absolute dependence on divine presence and guidance in every endeavor, reminding us that true success, protection, and spiritual fruitfulness flow from His active involvement in our lives. Finally, his plea for deliverance from evil encourages us to consistently seek God's protection from all forms of spiritual, moral, and physical harm, trusting Him to guard us from anything that would cause us grief, hinder our walk with Him, or diminish our testimony for His name. This prayer invites us into a deeper relationship of trust and expectation with our Heavenly Father.
Questions for Reflection
FAQ
Is the "Prayer of Jabez" a formula for guaranteed prosperity or a magical incantation?
Answer: No, the "Prayer of Jabez" is not a magical formula or a guarantee of material prosperity simply by reciting it. While God did grant Jabez's requests, the biblical account highlights his genuine faith, his specific appeal to "the God of Israel" (the covenant-keeping God), and the context of his life as an individual seeking God's favor. The verse encourages bold, faith-filled prayer and trust in God's character, but it does not promise a formulaic outcome for every individual or situation. God's answers to prayer are always in accordance with His sovereign will, His wisdom, and His ultimate purposes, which may not always align with our immediate desires or definitions of "blessing." The emphasis should be on the character of God and the nature of sincere, dependent prayer, not on a mechanical application of the words. As 1 John 5:14 teaches, "if we ask anything according to his will, he hears us."
What does "enlarge my coast" mean for believers today?
Answer: For believers today, "enlarge my coast" can be interpreted metaphorically as a prayer for an increased sphere of influence, expanded opportunities, or greater capacity to serve God and advance His kingdom. In the ancient context, "coast" referred to physical territory or boundaries, which were vital for tribal identity and livelihood. For us, it might mean more opportunities to share the Gospel, a greater impact in our workplaces, communities, or families, increased resources for ministry, or a deeper spiritual capacity to understand and live out God's will. It is a prayer for God to expand our effectiveness and reach for His glory, not merely for personal gain or material accumulation. It aligns with the call to be fruitful and multiply, both physically and spiritually, as seen in Genesis 1:28 and the parable of the talents in Matthew 25:14-30.
Why is Jabez mentioned in the genealogies when others are not given such detail?
Answer: Jabez's detailed mention within the otherwise succinct genealogies of 1 Chronicles is highly significant precisely because it is an anomaly. The Chronicler's purpose was not merely to list names but to convey profound theological truths and to provide encouragement and instruction to the post-exilic community. By highlighting Jabez, the author emphasizes that God is intimately attentive to individual faith and prayer, even amidst vast family histories and national narratives. His story serves as a powerful illustration of God's willingness to respond to sincere petitions, to reverse negative circumstances (like the meaning of his name), and to grant extraordinary favor. It offers a beacon of hope and a practical example of faith in action, demonstrating that one's personal destiny is not solely determined by birth or lineage but can be profoundly shaped by a direct appeal to the God of Israel. It underscores the Chronicler's broader message of God's faithfulness to His covenant people, even down to the individual level, and the transformative power of a life lived in humble dependence on Him.
CHRIST-CENTERED FULFILLMENT
The prayer of Jabez, with its yearning for profound blessing, enlarged influence, divine presence, and deliverance from evil, finds its ultimate and most glorious fulfillment in Jesus Christ. He is the true and ultimate "blessing indeed," for through Him, we receive "every spiritual blessing in the heavenly places" (Ephesians 1:3). Our "coast" is truly enlarged not through physical territory, but through the boundless expansion of God's kingdom and our spiritual inheritance in Christ, who has "delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son" (Colossians 1:13). The "hand" of God is supremely with us through the indwelling Holy Spirit, whom Christ sent to be our Helper, Guide, and Empowerer, ensuring His constant presence and enabling us to do all things through Him who strengthens us (John 14:26; Philippians 4:13). Furthermore, Jesus Himself is the ultimate Deliverer from evil, having triumphed over sin, death, and the power of the evil one through His sacrificial crucifixion and glorious resurrection. His prayer in Matthew 6:13, "deliver us from evil," is answered definitively in His finished work, offering us freedom from sin's dominion and protection from the schemes of the adversary (Romans 6:14). In Christ, the sorrow associated with our fallen nature is reversed, and we are granted not just temporary relief but eternal life, abundant grace, and the promise of a future free from all grief and pain (Revelation 21:4). He is the great High Priest who continually intercedes for us, ensuring that our prayers, offered in His name, are heard and answered according to God's perfect will, securing for us the comprehensive blessing that Jabez longed for and received (Hebrews 7:25). Thus, Jabez's prayer foreshadows the comprehensive and lasting blessing, expansion, presence, and deliverance that are ours in full measure through faith in Jesus Christ.