TRV
Translation
King James Version
And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.
Berean Standard Bible
The sons of Kenaz: Othniel and Seraiah. The sons of Othniel: Hathath and Meonothai.
American Standard Version
And the sons of Kenaz: Othniel, and Seraiah. And the sons of Othniel: Hathath.
World English Bible Messianic
The sons of Kenaz: Othniel, and Seraiah. The sons of Othniel: Hathath.
Geneva Bible (1599)
And the sonnes of Kenaz were Othniel and Zeraiah, and the sonne of Othniel, Hathath.
Young's Literal Translation
And sons of Kenaz: Othniel, and Seraiah; and sons of Othniel: Hathath.
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Commentary on 1 Chronicles 4 verses 11–23
11 ¶ And Chelub the brother of Shuah begat Mehir, which was the father of Eshton.
12 And Eshton begat Bethrapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah.
13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.
14 And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen.
15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz.
16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel.
17 And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa.
18 And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took.
19 And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite.
20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth.
21 The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea,
22 And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things.
23 These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.
We may observe in these verses, 1. That here is a whole family of craftsmen, handicraft tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, Ch1 4:14. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation. 2. That one of these married the daughter of Pharaoh (Ch1 4:18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court. 3. That another is said to be the father of the house of those that wrought fine linen, Ch1 4:21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, etc. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed. 4. That another family had had dominion in Moab, but were now in servitude in Babylon, Ch1 4:22, Ch1 4:23. (1.) It was found among the ancient things that they had the dominion in Moab. Probably in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind. (2.) Their posterity were now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–23. 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
1 Chronicles 4:13 is a concise yet pivotal entry within the extensive genealogies of the tribe of Judah, meticulously preserving the lineage of Kenaz. This verse specifically records Othniel, Israel's first judge and deliverer, alongside his brother Seraiah, and Othniel's son Hathath. Its inclusion underscores the Chronicler's commitment to documenting the precise tribal identities and the divine faithfulness in raising up key figures within the foundational tribe from which the Messiah would ultimately descend, providing continuity and hope for the post-exilic community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 4:13 and its surrounding context is Genealogy. This pervasive literary form, characterized by meticulous listings of names and family lines, serves multiple crucial purposes for the Chronicler: it establishes historical continuity from creation to the post-exilic period, affirms tribal identity for the returning exiles, validates land claims, and underscores the faithfulness of God in preserving His people through generations. Within this overarching genealogical framework, there is a subtle use of Emphasis through the deliberate inclusion and positioning of Othniel. While many names in the Chronicler's lists are mere entries, Othniel's well-known status as the first judge of Israel elevates this particular line, drawing the reader's attention to a lineage that produced a divinely appointed deliverer. The Repetition of the phrase "the sons of" (or similar constructions) is characteristic of genealogical lists, providing a clear and systematic progression through family branches, ensuring clarity and precision in tracing the intricate web of Israelite heritage and demonstrating the thoroughness of the record.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly dry recitation of names in 1 Chronicles 4:13 carries profound theological weight, underscoring God's meticulous care for His covenant people and His unwavering commitment to His promises. The preservation of these lineages, especially within the tribe of Judah, highlights the divine faithfulness that undergirds all of Israel's history. It demonstrates that even in periods of national decline or exile, God maintains a remnant and works through specific families to fulfill His overarching redemptive plan. The inclusion of Othniel, a divinely empowered deliverer, serves as a powerful reminder that God raises up leaders from within His people to accomplish His purposes, providing salvation and peace in times of need. This theological truth assures the post-exilic community, and indeed believers today, that God is sovereign over history and actively involved in the lives of His chosen ones, orchestrating events and raising up individuals for His glory and their good.
REFLECTION AND APPLICATION
While a genealogical list might initially appear distant from contemporary life, 1 Chronicles 4:13 offers rich ground for spiritual reflection and practical application. It invites us to consider the profound significance of our own heritage, both familial and spiritual. Just as the Chronicler meticulously preserved the lines of Israel, we are called to appreciate the legacy of faith passed down through generations, recognizing that we are part of a larger, ongoing narrative of God's work in the world. This verse also subtly reminds us that every individual, even those seemingly minor figures in a long list like Hathath, has a place and purpose within God's grand design. It challenges us to consider how God might use our unique gifts and positions, however humble, to contribute to His kingdom, just as He raised up Othniel for a specific time and purpose. Ultimately, it encourages a posture of trust in God's sovereign plan, knowing that He is faithfully working through individuals and generations to bring about His redemptive purposes, calling us to participate in His unfolding story.
Questions for Reflection
FAQ
Why are genealogies so prominent in 1 Chronicles?
Answer: Genealogies are prominent in 1 Chronicles because they served as vital documents for the post-exilic community returning to Judah. They were essential for re-establishing tribal identities, confirming land ownership, validating claims to priestly and Levitical roles, and, crucially, tracing the Davidic line from which the Messiah was prophesied to come. The Chronicler used these lists to demonstrate God's faithfulness in preserving His covenant people and promises, providing continuity and hope for a community seeking to rebuild its national and spiritual life. For example, the detailed lineage of Judah, including 1 Chronicles 4:13, underscores the importance of this tribe in God's redemptive plan.
Who was Othniel, and why is his inclusion significant in this genealogy?
Answer: Othniel, mentioned in 1 Chronicles 4:13, was the son of Kenaz and is most famously known as the first judge of Israel after the death of Joshua. As recorded in Judges 3:7-11, he was empowered by the Spirit of the Lord to deliver Israel from the oppression of Cushan-rishathaim, king of Mesopotamia, bringing forty years of peace. His inclusion in this genealogy is highly significant because it connects a specific lineage within Judah not just to tribal identity, but to a divinely appointed deliverer who brought salvation to the nation. It highlights that this family line was instrumental in God's historical interventions for His people, serving as a powerful reminder of God's active involvement in the lives of His chosen ones.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 4:13 appears as a simple genealogical entry, it finds profound Christ-centered fulfillment in the broader narrative of God's redemptive plan. The meticulous preservation of the lineage of Judah, from which Kenaz and Othniel descended, ultimately points to the faithfulness of God in bringing forth the Messiah. It is through this very tribe of Judah that Jesus Christ, the ultimate Lion of the Tribe of Judah, was born, fulfilling ancient prophecies like that found in Genesis 49:10. Othniel, as the first judge and deliverer who brought peace to Israel, serves as a powerful type of Christ. Just as Othniel was empowered by the Spirit of the Lord to save His people from oppression (Judges 3:9-10), so too does Jesus, the greater Deliverer, bring ultimate and eternal salvation from the bondage of sin and death (Colossians 1:13-14). He is the true and lasting peace for His people (Ephesians 2:14), the one who establishes a kingdom that will never end (Luke 1:33). Thus, this seemingly minor genealogical detail ultimately contributes to the grand narrative of God's sovereign plan to bring forth His Son as the world's Redeemer, demonstrating His faithfulness across all generations.