TRV
Translation
King James Version
And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.
Complete Jewish Bible
The son of 'Uzi was Yizrachyah, and the sons of Yizrachyah were: Mikha'el, 'Ovadyah, Yo'el and Yishiyah - five, all of them leaders.
American Standard Version
And the sons of Uzzi: Izrahiah. And the sons of Izrahiah: Michael, and Obadiah, and Joel, Isshiah, five; all of them chief men.
World English Bible Messianic
The sons of Uzzi: Izrahiah. The sons of Izrahiah: Michael, and Obadiah, and Joel, Isshiah, five; all of them chief men.
Geneva Bible (1599)
And the sonne of Vzzi was Izrahaiah, and the sonnes of Izrahaiah, Michael, and Obadiah, and Ioel, and Isshiah, fiue men all princes.
Young's Literal Translation
And sons of Uzzi: Izrahiah; and sons of Izrahiah: Michael, and Obadiah, and Joel, Ishiah, Hamishah--all of them heads.
In the KJVVerse 10,539 of 31,102
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Commentary on 1 Chronicles 7 verses 1–19
1 ¶ Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimron, four.
2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred.
3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.
4 And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons.
5 And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand.
6 The sons of Benjamin; Bela, and Becher, and Jediael, three.
7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four.
8 And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher.
9 And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred.
10 The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar.
11 All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle.
12 Shuppim also, and Huppim, the children of Ir, and Hushim, the sons of Aher.
13 The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah.
14 The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead:
15 And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters.
16 And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem.
17 And the sons of Ulam; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh.
18 And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah.
19 And the sons of Shemida were, Ahian, and Shechem, and Likhi, and Aniam.
We have here a short view given us,
I. Of the tribe of Issachar, whom Jacob had compared to a strong ass, couching between two burdens (Gen 49:14), an industrious tribe, that minded their country business very closely and rejoiced in their tents, Deu 33:18. And here it appears, 1. That they were a numerous tribe; for they had many wives. So fruitful their country was that they saw no danger of over-stocking the pasture, and so ingenious the people were that they could find work for all hands. Let no people complain of their numbers, provided they suffer none to be idle. 2. That they were a valiant tribe, men of might (Ch1 7:2, Ch1 7:5), chief men, Ch1 7:3. Those that were inured to labour and business were of all men the fittest to serve their country when there was occasion, The number of the respective families, as taken in the days of David, is here set down, amounting in the whole to above 145,000 men fit for war. The account, some think, was taken when Joab numbered the people, 2 Sa. 24. But I rather think it refers to some other computation that was made, perhaps among themselves, because it is said (Ch1 27:24) that that account was not inserted in the chronicles of king David, it having offended God.
II. Of the tribe of Benjamin. Some account is here given of this tribe, but much larger in the next chapter. The militia of this tribe scarcely reached to 60,000; but they are said to be mighty men of valour, Ch1 7:7, Ch1 7:9, Ch1 7:11. Benjamin shall ravin as a wolf, Gen 49:27. It was the honour of this tribe that it produced Saul the first king, and more its honour that it adhered to the rightful kings of the house of David when the other tribes revolted. Here is mention (Ch1 7:12) of Hushim the sons of Aher. The sons of Dan are said to be Hushim (Gen 46:23), and therefore some read Aher appellatively, Hushim - the sons of another (that is, another of Jacob's sons) or the sons of a stranger, which Israelites should not be, but such the Danites were when they set up Micah's graven and molten image among them.
III. Of the tribe of Naphtali, Ch1 7:13. The first fathers only of that tribe are named, the very same that we shall find, Gen 46:24, only that Shillem there is Shallum here. None of their descendents are named, perhaps because their genealogies were lost.
IV. Of the tribe of Manasseh, that part of it which was seated within Jordan; for of the other part we had some account before, Ch1 5:23, etc. Of this tribe observe, 1. That one of them married an Aramitess, that is, a Syrian, Ch1 7:14. This was during their bondage in Egypt, so early did they begin to mingle with the nations. 2. That, though the father married a Syrian, Machir, the son of that marriage, perhaps seeing the inconvenience of it in his father's house, took to wife a daughter of Benjamin, Ch1 7:15. It is good for the children to take warning by their father's mistakes and not stumble at the same stone. 3. Here is mention of Bedan (Ch1 7:17), who perhaps is the same with that Bedan who is mentioned as one of Israel's deliverers, Sa1 12:11. Jair perhaps, who was of Manasseh (Jdg 10:3), was the man.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. 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 7:3 meticulously records a specific segment of the tribal lineage of Issachar, tracing the descendants of Uzzi through his son Izrahiah. It then enumerates Izrahiah's five sons—Michael, Obadiah, Joel, and Ishiah, with an implied fifth—and significantly designates all of them as "chief men." This verse, embedded within the extensive genealogies of Chronicles, underscores the importance of identity, leadership, and the preservation of Israel's heritage, reflecting God's providential care in maintaining the structure and order of His covenant people.
CONTEXT
Literary Context: This verse is situated within the expansive genealogical records that comprise the opening chapters of 1 Chronicles (chapters 1-9). These genealogies are not merely dry lists but serve as a foundational narrative, establishing the identity and continuity of Israel from Adam through the patriarchs, the twelve tribes, and eventually to the Davidic monarchy. Specifically, 1 Chronicles 7 focuses on the tribes of Issachar, Benjamin, Naphtali, Manasseh, Ephraim, and Asher. The section on Issachar commences in 1 Chronicles 7:1 by listing the four primary sons of Issachar. Verse 3 then hones in on a particularly prominent lineage within this tribe, detailing the descendants of Uzzi, a grandson of Issachar mentioned in 1 Chronicles 7:2. The precise enumeration of Izrahiah's sons and their significant designation as "chief men" highlights a deliberate emphasis on leadership and familial prominence, distinguishing this entry from a simple listing of names.
Historical & Cultural Context: The compilation of these genealogies was of paramount importance for the post-exilic community returning to Judah. After generations spent in Babylonian exile, the precise identification of tribal affiliations, land rights, priestly and Levitical lineages, and the legitimate royal succession was critical for the re-establishment of the nation's identity, social order, and religious practices. These detailed lists served to confirm who rightfully belonged to the covenant community, who was entitled to ancestral land inheritances, and who was qualified for sacred service in the rebuilt temple. The designation "chief men" (Hebrew: rashei avot or rashei batei avot, literally "heads of fathers' houses") points to a well-defined social and political structure where patriarchal clan leaders wielded significant administrative, judicial, and often military authority. Their role was not merely honorary but functional, ensuring the stability, governance, and continuity of the community during a crucial period of national rebuilding and re-ordering.
Key Themes: The meticulous record-keeping evident in 1 Chronicles 7:3, as an integral part of the broader genealogical record, powerfully underscores several key theological themes. Firstly, it highlights the Divine Order and Preservation of God's people, demonstrating His unwavering faithfulness in maintaining the identity, heritage, and structure of Israel across generations, even through periods of dispersion and exile. Secondly, it emphasizes the profound Importance of Lineage and Identity for ancient Israel, where one's ancestry determined social standing, inheritance rights, and religious roles within the covenant community, as vividly illustrated by the detailed records of those returning from exile in Ezra 2 and Nehemiah 7. Finally, the specific mention of "chief men" points to the enduring theme of Leadership and Responsibility, indicating God's design for raising up individuals to guide and govern His people. These divinely appointed leaders were indispensable for the stability, organization, and spiritual flourishing of the community, much like the "heads of thousands in Israel" mentioned in Numbers 1:16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 1 Chronicles 7:3, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy or Enumeration. This involves the systematic listing of names and familial relationships, serving not merely as a historical record but also as a profound theological statement about God's faithfulness and the continuity of His covenant people. The repetitive structure, such as "the sons of X; Y," creates a rhythmic, almost litany-like effect, emphasizing the unbroken chain of generations and divine oversight. The specific inclusion of the number "five" and the qualitative descriptor "chief men" adds a layer of Emphasis and Specificity, drawing particular attention to the prominence and significance of this specific family line within the broader tribal record. While not a narrative in the traditional sense, the careful selection and presentation of these names function as a powerful form of Historical Record-Keeping, affirming identity, legitimacy, and the divine ordering of Israelite society for the post-exilic community.
THEOLOGICAL AND THEMATIC CONNECTIONS
While seemingly a dry list of names, 1 Chronicles 7:3, as part of Israel's genealogies, carries profound theological weight. It serves as a testament to God's meticulous care for His covenant people, demonstrating His unwavering faithfulness in preserving their identity and heritage through countless generations, even amidst the challenges of exile and dispersion. This detailed record underscores the importance of belonging and lineage within God's overarching redemptive plan, illustrating that every individual, even within a vast family tree, has a unique place and purpose in His grand design. The designation "chief men" further highlights God's sovereign hand in raising up leaders within His community—individuals entrusted with significant responsibility for the well-being, order, and spiritual flourishing of His people. This divine ordering of society through appointed leaders reflects God's desire for structure, justice, and prosperity within His covenant nation, ensuring stability and guidance for His flock.
REFLECTION AND APPLICATION
In a contemporary world that often prioritizes individual autonomy and achievement over communal identity, 1 Chronicles 7:3 offers a quiet yet profound reminder of the enduring significance of our roots, our heritage, and our interconnectedness within a larger story. It invites us to contemplate our unique place within God's unfolding narrative of redemption. Just as God meticulously recorded the lineage of Issachar, He knows and values each of us intimately, placing us strategically within families, communities, and the broader, global family of faith. This verse also speaks powerfully to the timeless importance of faithful leadership. The "chief men" were entrusted with the welfare of their clans, embodying responsibility, wisdom, and selfless service. For us today, this means recognizing that leadership, whether in our homes, workplaces, churches, or civic communities, is a sacred trust. We are called to exercise our influence, however great or small, with integrity, discernment, and a genuine heart for the well-being of others, thereby contributing to the order, justice, and flourishing of the spheres God has entrusted to our care.
Questions for Reflection
FAQ
Why are genealogies so prevalent and detailed in books like 1 Chronicles, and what was their practical purpose?
Answer: Genealogies in biblical texts, particularly in 1 Chronicles, served multiple vital and interconnected purposes for the ancient Israelite community, especially for the post-exilic returnees. Firstly, they established identity and belonging, confirming who was legitimately part of the covenant people of Israel after generations spent in exile and dispersion. This was crucial for rebuilding a cohesive national identity. Secondly, they validated land rights and inheritance, ensuring that families could reclaim their ancestral territories and maintain the divinely ordained distribution of land. Thirdly, they confirmed religious legitimacy, meticulously tracing the lineages of priests and Levites to ensure that only those qualified by birth could perform sacred temple service, thereby preserving ritual purity and order. Fourthly, they preserved the Davidic royal line, maintaining the hope of a restored monarchy and the fulfillment of God's covenant promises regarding an eternal king. Finally, they served as a comprehensive historical record of God's faithfulness in preserving His people through successive generations, demonstrating His meticulous oversight of His covenant promises and His providential hand in history, as also seen in the detailed genealogies of Jesus presented in Matthew 1 and Luke 3.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 7:3 meticulously details a specific earthly lineage, its deeper theological resonance points powerfully to the ultimate fulfillment found in Christ Jesus. The painstaking preservation of genealogies throughout the Old Testament, including this seemingly minor entry, profoundly underscores God's unwavering faithfulness in tracing the precise human line through which His promised Messiah would ultimately come. Yet, Jesus, though born into a specific human lineage, transcends all earthly genealogies. He is the eternal Son of God, not defined by human ancestry alone but by His divine nature and eternal priesthood, as powerfully highlighted in Hebrews 7:3, where Melchizedek's mysterious lack of recorded lineage foreshadows Christ's eternal, unchangeable priesthood. In Christ, the old emphasis on tribal identity, earthly inheritance, and the prominence of "chief men" gives way to a glorious new spiritual family where all who believe are united, regardless of their earthly lineage or social standing. As Galatians 3:28 triumphantly declares, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." Through saving faith in Him, we are adopted into God's eternal family, becoming "fellow citizens with God's people and members of God's household" (Ephesians 2:19). Thus, the ultimate "chief men" and leaders in God's eternal kingdom are not those defined by bloodline or earthly position, but those who are found in Christ, drawn from "every tribe and language and people and nation" to worship the Lamb (Revelation 5:9).