TRV
Translation
King James Version
All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
Complete Jewish Bible
All these were listed in genealogies during the times of Yotam king of Y'hudah and Yarov'am king of Isra'el.
Berean Standard Bible
All of them were reckoned in the genealogies during the reigns of Jotham king of Judah and Jeroboam king of Israel.
American Standard Version
All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
World English Bible Messianic
All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
Geneva Bible (1599)
All these were rekoned by genealogies in the dayes of Iotham King of Iudah, and in the dayes of Ieroboam King of Israel.
Young's Literal Translation
all of them reckoned themselves by genealogy in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
In the KJVVerse 10,446 of 31,102
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Commentary on 1 Chronicles 5 verses 1–17
1 ¶ Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.
2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:)
3 The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi.
4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son,
5 Micah his son, Reaia his son, Baal his son,
6 Beerah his son, whom Tilgathpilneser king of Assyria carried away captive: he was prince of the Reubenites.
7 And his brethren by their families, when the genealogy of their generations was reckoned, were the chief, Jeiel, and Zechariah,
8 And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baalmeon:
9 And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead.
10 And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead.
11 And the children of Gad dwelt over against them, in the land of Bashan unto Salchah:
12 Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan.
13 And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven.
14 These are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;
15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers.
16 And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders.
17 All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
I. II. Main points1. 2. Sub-points
We have here an extract out of the genealogies,
I. Of the tribe of Reuben, where we have,
1.The reason why this tribe is thus postponed. It is confessed that Reuben was the first-born of Israel, and, upon that account, might challenge the precedency; but he forfeited his birthright by defiling his father's concubine, and was, for that, sentenced not to excel, Gen 49:4. Sin lessens men, thrusts them down from their excellency. Seventh-commandment sins especially leave an indelible stain upon men's names and families, a reproach which time will not wipe away. Reuben's seed, to the last, bear the disgrace of Reuben's sin. Yet, though that tribe was degraded, it was not discarded or disinherited. The sullying of the honour of an Israelite is not the losing of his happiness. Reuben loses his birthright, yet it does not devolve upon Simeon the next in order; for it was typical, and therefore must attend, not the course of nature, but the choice of grace. The advantages of the birthright were dominion and a double portion. Reuben having forfeited these, it was thought too much that both should be transferred to any one, and therefore they were divided. (1.) Joseph had the double portion; for two tribes descended from him, Ephraim and Manasseh, each of whom had a child's part (for so Jacob by faith blessed them, Heb 11:21; Gen 48:15, Gen 48:22), and each of those tribes was as considerable, and made as good a figure, as any one of the twelve, except Judah. But, (2.) Judah had the dominion; on him the dying patriarch entailed the sceptre, Gen 49:10 Of him came the chief ruler, David first, and, in the fulness of time, Messiah the Prince, Mic 5:2. This honour was secured to Judah, though the birthright was Joseph's; and, having this, he needed not envy Joseph the double portion.
2.The genealogy of the princes of this tribe, the chief family of it (many, no doubt, being omitted), to Beerah, who was head of this clan when the king of Assyria carried them captive, Ch1 5:4-6. Perhaps he is mentioned as prince of the Reubenites at that time because he did not do his part to prevent the captivity.
3.The enlargement of the coasts of this tribe. They increasing, and their cattle being multiplied, they crowded out their neighbours the Hagarites, and extended their conquests, though not to the river Euphrates, yet to the wilderness which abutted upon that river, Ch1 5:9, Ch1 5:10. Thus God did for his people as he promised them: he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it, Exo 23:30.
II. Of the tribe of Gad. Some great families of that tribe are here named (Ch1 5:12), seven that were the children of Abihail, whose pedigree is carried upwards from the son to the father (Ch1 5:14, Ch1 5:15), as that Ch1 5:4, Ch1 5:5, is brought downwards from father to son. These genealogies were perfected in the days of Jotham king of Judah, but were begun some years before, in the reign of Jeroboam II, king of Israel. What particular reason there was for taking these accounts then does not appear; but it was just before they were carried away captive by the Assyrians, as appears Kg2 15:29, Kg2 15:31. When the judgments of God were ready to break out against them for their wretched degeneracy and apostasy then were they priding themselves in their genealogies, that they were the children of the covenant; as the Jews, in our Saviour's time, who, when they were ripe for ruin, boasted, We have Abraham to our father. Or there might be a special providence in it, and a favourable intimation that though they were, for the present, cast out, they were not cast off for ever. What we design to call for hereafter we keep an inventory of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. 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 5:17 serves as a crucial historical validation within the extensive genealogical records of ancient Israel, specifically authenticating the meticulous compilation and preservation of tribal lineages. This verse timestamps the official registration of these records, affirming their existence and reliability during the reigns of King Jotham of Judah and King Jeroboam II of Israel, thereby reinforcing the Chronicler's emphasis on the continuity of God's covenant people and their heritage.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Chronicles 5:17 employs several literary devices to achieve its purpose. The most prominent is Historicism, where the text deliberately anchors its narrative in verifiable historical events and figures (the reigns of Jotham and Jeroboam II). This serves to validate the authenticity and reliability of the genealogical data presented, assuring the post-exilic audience that their heritage is rooted in genuine historical fact. The verse also functions as a Chronological Marker, providing a specific temporal reference point for the compilation or verification of these records. This precise dating elevates the genealogies from mere lists to documented historical artifacts, enhancing their perceived authority. Furthermore, the verse acts as an Affirmation or Validation, explicitly stating that these records "were reckoned by genealogies," thereby asserting their official and authoritative status. This rhetorical move strengthens the Chronicler's argument for the continuity and legitimacy of God's covenant people, providing comfort and assurance to a community grappling with a fragmented past.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly dry historical note in 1 Chronicles 5:17 carries profound theological weight, underscoring God's meticulous care for His people and His unwavering faithfulness to His covenant promises. By validating the genealogies through specific historical reigns, the Chronicler reinforces the idea that God's plan unfolds within real human history, not merely in abstract theological concepts. The preservation of these lineages, even through periods of national division and exile, testifies to God's providential hand guiding the destiny of Israel. It emphasizes that every individual, every family, and every tribe played a role in God's grand narrative, meticulously recorded because they were part of His chosen people. This divine attention to detail in human lineage ultimately points to the precision with which God orchestrates His redemptive plan, ensuring the right people are in the right place at the right time for His purposes.
REFLECTION AND APPLICATION
1 Chronicles 5:17, while detailing ancient record-keeping, offers timeless insights for contemporary believers. It reminds us that God is a God of order and detail, whose plans unfold with precision, even through what might seem like mundane historical records. Just as the ancient Israelites found their identity and inheritance rooted in their meticulously preserved genealogies, so too do believers today find their identity and inheritance rooted in their spiritual lineage—being adopted into God's family through Christ. This verse encourages us to value our spiritual heritage, understanding that we are part of a continuous story of God's faithfulness across generations. It prompts us to consider how God's providential hand guides even the seemingly insignificant aspects of our lives, weaving them into His larger redemptive tapestry. Our past, our present, and our future are all held securely within His sovereign plan, demonstrating His unwavering commitment to His covenant people.
Questions for Reflection
FAQ
Why are genealogies so extensively detailed in the Bible, especially in books like 1 Chronicles?
Answer: Genealogies in the Bible serve multiple critical purposes beyond simple family trees. They are foundational for establishing tribal identity, determining land inheritance (as seen in Numbers 26:52-56), validating claims to priesthood or kingship, and demonstrating the fulfillment of God's covenant promises. For the post-exilic community, the Chronicler's genealogies were vital for re-establishing their national and religious identity, proving their lineage to Abraham and the twelve tribes, and reasserting their right to the land and the temple worship. They also meticulously trace the lineage through which the Messiah would ultimately come, highlighting God's faithfulness in preserving His chosen line.
Why does 1 Chronicles 5:17 mention two kings, Jotham of Judah and Jeroboam II of Israel, who did not reign concurrently?
Answer: The mention of Jotham (Southern Kingdom) and Jeroboam II (Northern Kingdom) serves to provide a broad chronological span and to emphasize the historical depth and reliability of the genealogical records. While they did not rule at the exact same time, their reigns represent significant periods of stability and prominence for both Judah and Israel in the 8th century BC. The Chronicler is likely indicating that the genealogical data for the Transjordanian tribes (which encompassed territory from both kingdoms) was either compiled from sources originating in these eras or was actively maintained and referenced during these periods. This dual reference underscores the comprehensive nature of the records and their relevance across the divided kingdom, lending greater authority to the Chronicler's historical account and assuring his post-exilic audience of the authenticity of their heritage.
CHRIST-CENTERED FULFILLMENT
The meticulous preservation of genealogies, so carefully noted in 1 Chronicles 5:17, finds its ultimate and most glorious fulfillment in Jesus Christ. The seemingly dry lists of names and lineages were not merely historical artifacts but divinely orchestrated pathways, ensuring the precise fulfillment of God's covenant promises concerning the Messiah. The Old Testament genealogies, including those of the Transjordanian tribes, ultimately point to the faithfulness of God in preserving a people and a lineage through whom the "seed" of Abraham, the "Lion of the tribe of Judah," would come (Genesis 12:7; Revelation 5:5). The New Testament begins with the genealogy of Jesus Christ in Matthew, tracing His legal descent through Joseph to David and Abraham, while Luke provides a different lineage, possibly through Mary, back to Adam, demonstrating His universal connection to humanity (Luke 3:23-38). These New Testament genealogies confirm that Jesus is the rightful heir to the Davidic throne and the ultimate fulfillment of all the promises made to Israel. He is the one in whom all tribal identities converge, and through whom all who believe, regardless of their earthly lineage, are "reckoned by genealogies" into the family of God, becoming co-heirs with Christ (Galatians 3:29). Thus, 1 Chronicles 5:17, in its attention to the details of human lineage, subtly foreshadows the divine precision with which God brought forth His Son, the Christ, the culmination of all history and the ultimate fulfillment of every promise.