1 Chronicles 4:3

KJV

And these [were of] the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister [was] Hazelelponi:

KJV (with Strong's)

And these were of the father {H1} of Etam {H5862}; Jezreel {H3157}, and Ishma {H3457}, and Idbash {H3031}: and the name {H8034} of their sister {H269} was Hazelelponi {H6753}:

Complete Jewish Bible

These are [the sons] of the father of 'Eitam: Yizre'el, Yishma and Yidbash; their sister's name was Hatzlelponi.

Berean Standard Bible

These were the sons of Etam: Jezreel, Ishma, and Idbash. And their sister was named Hazzelelponi.

American Standard Version

And these were the sons of the father of Etam: Jezreel, and Ishma, and Idbash; and the name of their sister was Hazzelelponi;

Commentary

### SUMMARY
1 Chronicles 4:3 continues the meticulous genealogical record of the tribe of Judah, specifically detailing a branch of the descendants of Hur, the firstborn of Ephrathah and wife of Caleb. This verse identifies "the father of Etam" as the progenitor of four individuals: Jezreel, Ishma, Idbash, and their sister Hazelelponi, whose inclusion by name is notably unique within these patriarchal lists. This brief entry serves to establish tribal identity, affirm lineage, and contribute to the comprehensive historical and theological framework that was crucial for the post-exilic community's understanding of their heritage and their place within God's covenant promises.

### CONTEXT
* **Literary Context:** 1 Chronicles 4:3 is situated within the extensive and detailed genealogies of the book of 1 Chronicles, specifically within chapters 1-9, which lay the foundational framework for the historical narrative that follows. More precisely, it falls within the lineage of Judah (1 Chronicles 2-4), which is given significant prominence due to its connection to the Davidic monarchy. This particular verse is part of the descendants of Hur, son of Ephrathah, who was Caleb's wife, as established in [1 Chronicles 2:19-20](/1_chronicles/2-19 "1 Chronicles 2:19-20 - Caleb's Lineage Through Ephrathah"). The chronicler meticulously traces these lines, not as mere lists, but as a demonstration of God's faithfulness in preserving His chosen people and preparing the way for the fulfillment of His promises. The immediate verses (1 Chronicles 4:1-2) introduce other families within Judah, and 1 Chronicles 4:4-23 continues with various other Judahite clans, often with brief and sometimes obscure mentions, highlighting the chronicler's comprehensive, though selective, approach to recording the tribal heritage.

* **Historical & Cultural Context:** The genealogies in 1 Chronicles were compiled primarily for the post-exilic community returning to Judah from Babylon. For these returning exiles, understanding their ancestry was paramount for several reasons: it re-established their identity as the covenant people of Israel, validated their claims to ancestral land allotments, and traced the legitimate lines for the priesthood and, most importantly, the Davidic monarchy. The phrase "the father of Etam" likely refers to the patriarch or leading family of a settlement or region named Etam, which was a real place in Judah, later fortified by Rehoboam ([2 Chronicles 11:6](/2_chronicles/11-6 "2 Chronicles 11:6 - Rehoboam Fortifies Etam")). The inclusion of a female name, Hazelelponi, in a list predominantly focused on male lines, is culturally significant. While genealogies were generally patriarchal, the naming of certain women (like Serah in [Genesis 46:17](/genesis/46-17 "Genesis 46:17 - Serah, Daughter of Asher") or Daughters of Zelophehad in [Numbers 27:1-11](/numbers/27-1 "Numbers 27:1-11 - Daughters of Zelophehad")) often indicated a unique role, specific inheritance, or a prominent position within the family or tribal memory, suggesting Hazelelponi held a noteworthy status.

* **Key Themes:** This verse, though brief, contributes to several overarching themes in Chronicles. Firstly, it underscores the **Divine Record-Keeping and Providence**, demonstrating God's meticulous care in preserving the lineage of His people through generations, affirming His faithfulness to His covenant promises. Secondly, it highlights the **Importance of Heritage and Identity** for the Israelites; knowing their ancestry was not just historical curiosity but foundational to their collective and individual identity, their claim to the land, and their understanding of their place within God's unfolding plan. Thirdly, the naming of individuals, even briefly, speaks to the **Significance of Every Individual** within God's grand narrative. Despite being part of extensive lists, each name represents a person with a unique life and a place in God's overarching story. The specific mention of Hazelelponi, a female, reinforces that God sees and values every person, regardless of gender or perceived prominence, weaving their lives into the larger tapestry of His redemptive work, a theme echoed in the broader scope of God's inclusive plan for humanity, as seen in passages like [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Male or Female in Christ").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Etam (Hebrew, _ʿÊṭām'_):** The name "Etam" itself means "lair of wild beasts" or "place of ravenous beasts." While here it refers to a person, "the father of Etam," it is also the name of a fortified city in Judah, near Bethlehem and Tekoa, as mentioned in [2 Chronicles 11:6](/2_chronicles/11-6 "2 Chronicles 11:6 - Rehoboam Fortifies Etam"). This dual usage suggests that "the father of Etam" could either be the literal father of a person named Etam, or more likely, the founder or leading figure of the clan associated with the town of Etam. This connection to a specific geographical location underscores the chronicler's interest in establishing the territorial claims and historical roots of the Judahite families for the post-exilic community.
* **Jezreel (Hebrew, _Yizreʿeʾl'_):** Meaning "God sows" or "God scatters." While famously a significant valley and city in Israel, and a prophetic name in [Hosea 1:4](/hosea/1-4 "Hosea 1:4 - Jezreel as a Prophetic Name"), here it functions purely as a personal name within this genealogical line. Its presence as a personal name highlights the commonality of biblical names often carrying theological or natural meanings, even when applied to individuals who may not have had a prominent historical role. The name's meaning could subtly reinforce the idea of God's active involvement in the generations, "sowing" or establishing families.
* **Hazelelponi (Hebrew, _Ḥaṣlelponî'_):** This is a unique and challenging name to interpret, appearing only once in the biblical text. Its exact etymology is debated, but it is often broken down into components related to "shade" or "shadow" (חָצֵל, _ḥāṣēl_) and "turning" or "face" (פָּנָה, _pānāh_). Proposed meanings include "shade coming upon me," "shadow of turning," or "shadow of the face." The obscurity of its meaning, combined with its singular appearance, makes her inclusion all the more striking. Her being named explicitly alongside her brothers suggests a particular significance, perhaps indicating her role as an ancestress of a specific clan, a notable figure in her own right, or a significant link in the lineage that the chronicler deemed important to preserve.

#### Verse Breakdown
* **"And these [were of] the father of Etam;":** This introductory phrase connects the following names to a figure identified as "the father of Etam." As discussed, this likely refers to the progenitor or leading figure of the clan associated with the region or town of Etam in Judah. The phrasing "were of" indicates descent or belonging, establishing the familial relationship between the listed individuals and this patriarch. It serves as a clear marker within the genealogical structure, delineating a specific branch of the Judahite family tree.
* **"Jezreel, and Ishma, and Idbash:":** These three names are presented as the sons or male descendants of "the father of Etam." While Jezreel is a known biblical name (though rare for a person in this context), Ishma and Idbash are otherwise unrecorded in the biblical text. Their inclusion here, despite their obscurity, reinforces the chronicler's commitment to a comprehensive (though not exhaustive) record of Judah's lineages. These names, like many in the genealogies, serve primarily to fill out the family tree and connect various branches, rather than to highlight individual historical achievements.
* **"and the name of their sister [was] Hazelelponi:":** This final clause is particularly noteworthy for its explicit mention of a female name. In patriarchal genealogies, women are rarely named unless they play a crucial role (e.g., mothers of significant figures, or those with unique inheritance rights). Hazelelponi's solitary mention as "their sister" suggests she held a distinct importance within this family line, perhaps as an ancestress of a particular sub-clan, or as a woman of significant standing. Her naming highlights the chronicler's selective yet purposeful inclusion of details that were vital for the post-exilic community's understanding of their heritage and land claims.

#### Literary Devices
The primary literary device at play in 1 Chronicles 4:3, and indeed throughout much of 1 Chronicles 1-9, is **Genealogy**. This is not merely a list but a structured and purposeful record of lineage, serving as a foundational literary and historical framework. The chronicler uses this device to establish identity, validate claims, and demonstrate continuity with God's covenant people. Within this genealogical framework, there is also an element of **Specificity and Detail**, as evidenced by the naming of four individuals, including a sister, Hazelelponi, whose name is unique in the biblical text. This level of detail, even for seemingly obscure figures, underscores the chronicler's meticulous approach to preserving the historical memory of Israel. Furthermore, the use of **Onomastics** (the study of names) is inherent, as each name, like Jezreel ("God sows"), carries potential meaning, subtly reinforcing theological themes even when the individuals themselves are not elaborated upon. The very act of recording these names functions as a literary act of preservation and affirmation for the audience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
While appearing to be a simple list of names, 1 Chronicles 4:3 is deeply embedded in the theological purpose of the Chronicler: to affirm God's faithfulness to His covenant promises through the meticulous preservation of the lineage of His chosen people. For the post-exilic community, these genealogies were not just historical records but living documents that reconnected them to their past, validated their present claims to the land and their identity as God's people, and pointed to the future hope of the Davidic line. The inclusion of specific, even obscure, names like Hazelelponi, underscores the biblical principle that God sees and values every individual, weaving their lives into His grand redemptive plan. This divine record-keeping reassures believers that God is sovereign over history and that His purposes unfold through generations, even through those whose stories are briefly told.

* [Genesis 5:1-32](/genesis/5 "Genesis 5 - Adam to Noah Genealogy")
* [Matthew 1:1-17](/matthew/1-1 "Matthew 1:1-17 - The Genealogy of Jesus Christ")
* [Ezra 2:59-63](/ezra/2-59 "Ezra 2:59-63 - Those Unable to Prove Their Lineage")

### REFLECTION AND APPLICATION
1 Chronicles 4:3, like many genealogical passages, invites us to look beyond the seemingly dry list of names and discern profound spiritual truths. It reminds us that every individual, regardless of their perceived prominence or obscurity, has a place in God's overarching narrative. Our personal histories, family legacies, and even our seemingly insignificant contributions are woven into the larger tapestry of God's work in the world. This verse encourages us to appreciate our heritage, to understand our place in the spiritual lineage of faith that stretches back through generations, and to recognize that God remembers and values every person. It challenges us to consider how our lives, like those briefly mentioned here, contribute to the ongoing story of God's faithfulness, and how we might honor our own heritage by living faithfully in our generation. Ultimately, it calls us to trust in a God who is meticulous in His plans and faithful to His promises, even when the details seem small or forgotten by human memory.

#### Questions for Reflection
* **How does the meticulous record-keeping in biblical genealogies, like 1 Chronicles 4:3, speak to God's character and His faithfulness to His promises?**
* **In what ways does understanding our own heritage or "lineage" (whether biological, spiritual, or cultural) contribute to our sense of identity and purpose today?**
* **What does the specific mention of Hazelelponi, a female in a patriarchal list, teach us about God's value for every individual, regardless of their societal role or gender?**
* **How can we, like the chronicler, recognize and affirm the "small" or "obscure" contributions of individuals within our own communities or families?**

### FAQ

**Why are there so many genealogies in the Bible, especially in Chronicles?**

Answer: Genealogies in the Bible serve multiple crucial purposes beyond mere historical record-keeping. For the post-exilic community, for whom 1 Chronicles was primarily written, these lists were vital for re-establishing their identity as the covenant people of Israel after the Babylonian exile. They validated claims to ancestral land allotments, ensured the purity of priestly lines, and, most significantly, traced the legitimate lineage of the Davidic monarchy, from which the Messiah was prophesied to come. They demonstrate God's faithfulness in preserving His people and fulfilling His promises across generations, providing a continuous narrative from creation to the return from exile. They also highlight the interconnectedness of individuals within God's grand plan, showing how every person, no matter how briefly mentioned, plays a part in His unfolding story.

**What is the significance of a female name, Hazelelponi, being included in this patriarchal genealogy?**

Answer: The inclusion of Hazelelponi's name in a patriarchal genealogy is notable because women are typically mentioned only when they play a particularly significant role, such as being the mother of a prominent figure (e.g., Sarah, Rebekah), or having a unique legal or social status (e.g., the daughters of Zelophehad in [Numbers 27:1-11](/numbers/27-1 "Numbers 27:1-11 - Daughters of Zelophehad")). While the exact reason for Hazelelponi's inclusion is not stated, it suggests she held a distinct importance within her family or clan. This could be due to her being an ancestress of a significant sub-clan, her having inherited land, or simply her being a prominent figure in the family's memory that the chronicler deemed essential to record. Her mention underscores that even within male-dominated genealogies, God's record acknowledges and values individuals of both genders who contributed to the unfolding history of His people.

### CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 4:3 appears as a small, seemingly insignificant detail within a long list of names, it contributes to the overarching biblical narrative that ultimately points to Christ. The meticulous preservation of these genealogies, particularly within the tribe of Judah, underscores God's unwavering commitment to His covenant promises, especially the promise of a coming Seed who would crush the serpent's head ([Genesis 3:15](/genesis/3-15 "Genesis 3:15 - The Protoevangelium")) and a King from the line of David ([2 Samuel 7:12-16](/2_samuel/7-12 "2 Samuel 7:12-16 - The Davidic Covenant")). Every name, every family, every generation recorded in these lists, no matter how obscure, serves as a link in the chain that leads to the Incarnation of Jesus Christ. The very existence of these records in the Old Testament, culminating in the genealogies of Jesus found in [Matthew 1:1-17](/matthew/1-1 "Matthew 1:1-17 - The Genealogy of Jesus Christ") and [Luke 3:23-38](/luke/3-23 "Luke 3:23-38 - The Genealogy of Jesus Through Mary"), demonstrates God's sovereign hand guiding history to the moment when the promised Messiah, the ultimate "Son of David" and "Son of Abraham," would enter human history. Furthermore, the inclusion of even obscure names like Hazelelponi foreshadows the New Covenant reality where, in Christ, there is no longer "Jew or Gentile, slave or free, male or female" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")), but all who are "in Christ" become part of God's spiritual family, heirs according to the promise ([Galatians 3:29](/galatians/3-29 "Galatians 3:29 - Heirs According to the Promise")). Thus, these ancient lists ultimately speak to the expansive and inclusive nature of God's redemptive plan fulfilled in Jesus, who brings all believers into His eternal family.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 11:6

He built even Bethlehem, and Etam, and Tekoa,

Judges 15:11

Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines [are] rulers over us? what [is] this [that] thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.