TRV
Translation
King James Version
The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi.
Complete Jewish Bible
So these are the sons of Re'uven the firstborn of Isra'el: Hanokh, Pallu, Hetzron and Karmi.
Berean Standard Bible
The sons of Reuben, the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi.
American Standard Version
the sons of Reuben the first-born of Israel: Hanoch, and Pallu, Hezron, and Carmi.
World English Bible Messianic
the sons of Reuben the firstborn of Israel: Hanoch, and Pallu, Hezron, and Carmi.
Geneva Bible (1599)
The sonnes of Reuben the eldest sonne of Israel, were Hanoch and Pallu, Hezron and Carmi.
Young's Literal Translation
Sons of Reuben, first-born of Israel: Hanoch, and Pallu, Hezron, and Carmi.
Study This Verse
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
First Chronicles 5:3 meticulously lists the four direct sons of Reuben—Hanoch, Pallu, Hezron, and Carmi—thereby establishing the foundational lineage of Israel's firstborn son. This verse is an integral part of the extensive genealogical records that open the book of 1 Chronicles, serving to affirm tribal identity, maintain historical continuity, and underscore the divine preservation of God's covenant people in the post-exilic era, even amidst the complexities of a forfeited birthright.
CONTEXT
Literary Context: This verse is situated within the extensive and foundational genealogies of 1 Chronicles, which begin with Adam and systematically trace the lineage of Israel's tribes. Specifically, 1 Chronicles chapter 5 focuses on the Transjordanian tribes of Reuben, Gad, and the half-tribe of Manasseh. Verse 3 immediately follows a crucial introductory statement in 1 Chronicles 5:1-2 that addresses Reuben's forfeited birthright and the subsequent redistribution of its privileges: the double portion going to Joseph's sons (Ephraim and Manasseh), and the leadership position to Judah. Thus, while 1 Chronicles 5:3 simply lists Reuben's sons, it does so within a literary framework that has already acknowledged and explained his diminished status, highlighting the meticulous nature of the record-keeping even when it involves complex historical realities and divine judgment.
Historical & Cultural Context: The book of 1 Chronicles was likely compiled in the post-exilic period, after the return of the Jewish people from Babylonian captivity. For this community, establishing and affirming their identity, tribal affiliations, land claims, and priestly roles was paramount. Genealogies served as vital legal and social documents, providing evidence of one's heritage and right to participate in the restored covenant community. The concept of the "firstborn" was culturally significant, carrying privileges of a double inheritance, family leadership, and a special spiritual blessing. Reuben's initial position as the firstborn of Israel (Jacob) was a historical fact, even though his actions (sleeping with his father's concubine, Genesis 35:22) led to the forfeiture of these rights, as explicitly stated in Genesis 49:3-4. The Chronicler's inclusion of Reuben's sons, despite his lost birthright, underscores the historical accuracy and comprehensive nature of the record, validating the lineage of all tribes for the returning exiles and reminding them of the consequences of sin.
Key Themes: The primary theme is Genealogical Record-Keeping, emphasizing the meticulous preservation of Israel's history and the divine oversight of its lineage. This served to ground the post-exilic community in their past, assuring them of their continuity as God's chosen people. Closely related is the theme of Tribal Identity and Continuity, as these lists were essential for individuals and families to understand their place within the twelve tribes, their inherited land, and their specific responsibilities within the covenant. Despite Reuben's personal failings and the loss of his birthright, the Chronicler's inclusion of his direct descendants in 1 Chronicles 5 highlights the theme of God's Faithfulness to His Covenant, even when individuals fail. While Reuben lost his personal privileges, his tribal line was preserved, demonstrating God's commitment to the broader promises made to Israel. The meticulous detailing of names, even those of a tribe whose leader had fallen from grace, underscores the divine attention to every detail of His people's history and future, and the enduring nature of God's plan despite human sin, as seen in the broader narrative of 1 Chronicles.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 5:3, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This is a specific literary form characterized by the systematic listing of ancestors and descendants, often with the purpose of establishing lineage, rights, and historical continuity. The meticulous nature of the list, naming each of Reuben's direct sons, demonstrates the Chronicler's commitment to comprehensive record-keeping, vital for the post-exilic community. Furthermore, the use of Repetition is evident in the phrase "Reuben the firstborn of Israel." While seemingly straightforward, this repetition serves to emphasize Reuben's original status, even as the preceding verses clarify the subsequent loss of his birthright. This highlights the Chronicler's dual aim: to present historical fact accurately while also addressing the theological implications of altered status. The verse also functions as a List, a simple yet effective way to convey information clearly and concisely, ensuring that the foundational members of Reuben's tribe are formally documented and their place within the broader history of Israel is affirmed.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Chronicles 5:3, though a simple list of names, powerfully underscores God's meticulous attention to detail and His sovereign preservation of His covenant people. In an era where identity and heritage were paramount, the precise recording of tribal lineages, even for a tribe whose patriarch had fallen from grace, affirmed God's faithfulness to His promises made to Abraham, Isaac, and Jacob. It demonstrates that God's plan unfolds through human history, often through ordinary individuals, and that every detail, every name, plays a part in His larger redemptive narrative. This commitment to preserving the lineage of Israel ultimately points towards the coming of the Messiah, whose own ancestry would be meticulously traced through these very records, proving His legitimate claim to the Davidic throne and His role as the fulfillment of all covenant promises.
REFLECTION AND APPLICATION
While a seemingly dry list of names, 1 Chronicles 5:3 invites us to reflect on profound spiritual truths. It reminds us that God is a God of order and precision, who cares about the details of history and the lives of individuals. Just as the ancient Israelites found their identity and place within the covenant community through these genealogies, we too are called to understand our spiritual heritage and our place within God's unfolding story. Our identity is not merely individual but is deeply rooted in the family of faith, tracing back to Abraham and ultimately to Christ. This verse encourages us to appreciate the faithfulness of God across generations, recognizing that His promises endure even through human failings. It also challenges us to consider our own legacy—what spiritual heritage are we building and passing on to future generations? How does our faithfulness, or lack thereof, impact those who come after us in the spiritual lineage?
Questions for Reflection
FAQ
Why are genealogies so prevalent and important in the Bible, especially in books like 1 Chronicles?
Answer: Genealogies are crucial in the Bible for several reasons. Primarily, they served as legal and historical documents, validating land claims, tribal inheritances, and priestly roles, especially for the post-exilic community returning to Judah. They established identity and belonging within the covenant community. Theologically, genealogies demonstrate God's faithfulness to His covenant promises, showing the continuous lineage through which His plan of salvation unfolds. They meticulously trace the "seed" promised in Genesis 3:15, ultimately leading to the Messiah. They also highlight the divine preservation of a chosen people through centuries, despite challenges and exiles, underscoring God's sovereignty over human history and His commitment to His redemptive purposes.
What was the significance of Reuben being the "firstborn" if he lost his birthright?
Answer: Reuben was indeed the biological "firstborn" of Jacob (Israel), a fact that carried significant privileges in ancient Israelite society, including a double portion of the inheritance, leadership of the family, and a special spiritual blessing. However, Reuben forfeited these rights due to his sin of sleeping with his father's concubine, Bilhah, as recorded in Genesis 35:22. Jacob's prophetic words in Genesis 49:3-4 confirm this forfeiture, stating that Reuben would "not excel." The Chronicler explicitly reiterates this in 1 Chronicles 5:1-2, explaining that the birthright was given to Joseph's sons (Ephraim and Manasseh), and the leadership (the right of the ruler) went to Judah. So, while 1 Chronicles 5:3 states he was the "firstborn," it's a historical identifier, not an indication that he retained the associated privileges. The Chronicler's careful explanation underscores the importance of historical accuracy while also addressing the theological implications of sin and its consequences for even the most privileged positions, demonstrating that God's purposes are not thwarted by human failure but are accomplished through His sovereign reordering.
CHRIST-CENTERED FULFILLMENT
The meticulous genealogies found in 1 Chronicles, including the listing of Reuben's sons in 1 Chronicles 5:3, serve a profound Christ-centered purpose. They are not merely historical records but vital threads in the tapestry of salvation history, meticulously tracing the lineage that would ultimately lead to the promised Messiah. Every name, every generation, contributes to the unfolding of God's redemptive plan to bring forth the "seed" who would crush the serpent's head (Genesis 3:15). While Reuben's birthright was forfeited and his tribe did not produce the kingly line, the very act of preserving his lineage, alongside all the tribes, underscores God's faithfulness to His covenant with Israel, from whom Christ would come. The New Testament genealogies of Jesus in Matthew 1:1-17 and Luke 3:23-38 pick up this ancient thread, demonstrating that Jesus is the legitimate heir to David's throne and the true "firstborn" over all creation (Colossians 1:15), the one who inherits all things and through whom all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20). Thus, even a seemingly simple list of names in 1 Chronicles 5:3 ultimately points to the sovereign hand of God orchestrating history for the arrival of His Son, Jesus Christ, the ultimate fulfillment of all God's promises to Israel and humanity.