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Commentary on 1 Chronicles 8 verses 1–32
There is little or nothing of history in all these verses; we have not therefore much to observe. 1. As to the difficulties that occur in this and the foregoing genealogies we need not perplex ourselves. I presume Ezra took them as he found them in the books of the kings of Israel and Judah (Ezr 9:1), according as they were given in by the several tribes, each observing what method they thought fit. Hence some ascend, others desecnd; some have numbers affixed, others places; some have historical remarks intermixed, others have not; some are shorter, others longer; some agree with other records, others differ; some, it is likely, were torn, erased, and blotted, others more legible. Those of Dan and Reuben were entirely lost. This holy man wrote as he was moved by the Holy Ghost; but there was no necessity for the making up of the defects, no, nor for the rectifying of the mistakes, of these genealogies by inspiration. It was sufficient that he copied them out as they came into his hand, or so much of them as was requisite to the present purpose, which was the directing of the returned captives to settle as nearly as they could with those of their own family, and in the places of their former residence. We may suppose that many things in these genealogies which to us seem intricate, abrupt, and perplexed, were plain and easy to them then (who knew how to fill up the deficiencies) and abundantly answered the intention of the publishing of them. 2. Many great and mighty nations there were now in being upon earth, and many illustrious men in them, whose names are buried in perpetual oblivion, while the names of multitudes of the Israel of God are here carefully preserved in everlasting remembrance. They are Jasher, Jeshurun - just ones, and the memory of the just is blessed. Many of these we have reason to fear, came short of everlasting honour (for even the wicked kings of Judah come into the genealogy), yet the perpetuating of their names here was a figure of the writing of the names of all God's spiritual Israel in the Lamb's book of life. 3. This tribe of Benjamin was once brought to a very low ebb, in the time of the judges, upon the occasion of the iniquity of Gibeah, when only 600 men escaped the sword of justice; and yet, in these genealogies, it makes as good a figure as almost any of the tribes: for it is the honour of God to help the weakest and raise up those that are most diminished and abased. 4. Here is mention of one Ehud (Ch1 8:6), in the preceding verse of one Gera (Ch1 8:5) and (Ch1 8:8) of one that descended from him, that begat children in the country of Moab, which inclines me to think it was that Ehud who was the second of the judges of Israel; for he is said to be the son of Gera and a Benjamite (Jdg 3:15), and he delivered Israel from the oppression of the Moabites by killing the king of Moab, which might give him a greater sway in the country of Moab than we find evidence of in his history and might occasion some of his posterity to settle there. 5. Here is mention of some of the Benjamites that drove away the inhabitants of Gath (Ch1 8:13), perhaps those that had slain the Ephraimites (Ch1 7:21) or their posterity, by way of reprisal: and one of those that did this piece of justice was named Beriah too, that name in which the memorial of that injury was preserved. 6. Particular notice is taken of those that dwelt in Jerusalem (Ch1 8:28 and again Ch1 8:32), that those whose ancestors had had their residence there might thereby be induced, at their return from captivity, to settle there too, which, for aught that appears, few were willing to do, because it was the post of danger: and therefore we find (Neh 11:2) the people blessed those that willingly offered themselves to dwell at Jerusalem, the greater part being inclined to prefer the cities of Judah. Those whose godly parents had their conversation in the new Jerusalem should thereby be engaged to set their faces thitherward and pursue the way thither, whatever it cost them.
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.
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.”
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.”
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SUMMARY
1 Chronicles 8:11 is a concise yet profoundly significant verse embedded within the extensive Benjaminite genealogies of the Book of 1 Chronicles. It meticulously records two sons, Abitub and Elpaal, born to Hushim, thereby precisely tracing a specific branch of Benjamin's descendants. This seemingly simple record underscores the Chronicler's profound concern for continuity, tribal identity, and God's faithful preservation of His people's lineage, laying foundational groundwork for understanding Israel's historical and theological trajectory.
CONTEXT
Literary Context: The Book of 1 Chronicles commences with nine chapters almost exclusively dedicated to genealogies, tracing the lineage from Adam through the various tribes of Israel. This meticulous record-keeping serves as a theological statement, emphasizing God's covenant faithfulness and the continuity of His people, particularly for a post-exilic audience seeking to re-establish their identity and heritage. Chapter 8 specifically focuses on the tribe of Benjamin, providing an exceptionally detailed account of its various families and their dwelling places. Verse 11, "And of Hushim he begat Abitub, and Elpaal," functions as a precise link in this intricate chain, demonstrating the careful preservation of family lines within this significant tribe, which notably included Israel's first king, Saul, and later, the apostle Paul. The placement within this larger genealogical framework highlights the Chronicler's intent to show the unbroken thread of God's people.
Historical & Cultural Context: In ancient Israelite society, genealogies were far more than mere lists of names; they were vital documents establishing tribal identity, validating land claims (as seen in the census records of Numbers 26), confirming eligibility for priestly service, and tracing royal succession. For the post-exilic community, for whom the Book of Chronicles was primarily written, these records were crucial for rebuilding society, re-establishing temple worship, and affirming their place as the covenant people of God. The emphasis on patrilineal descent ensured the purity of tribal lines and the proper distribution of inherited property and responsibilities. The inclusion of seemingly minor figures like Hushim, Abitub, and Elpaal highlights the comprehensive nature of this record-keeping, reflecting a cultural value placed on every individual's place within the larger family and national narrative, ensuring no one was forgotten in the divine ledger.
Key Themes: This verse, like the surrounding genealogies, contributes to several overarching themes. Firstly, it powerfully reinforces the theme of Lineage and Identity, demonstrating how an individual's identity and inheritance were inextricably linked to their tribal affiliation and ancestral roots, providing a sense of belonging and purpose. Secondly, it exemplifies Meticulous Record-Keeping, underscoring the divine attention to detail in the unfolding of history and the preservation of God's people. This meticulousness assures the reader of the reliability of the biblical narrative and God's comprehensive oversight. Thirdly, and perhaps most profoundly, the preservation of these detailed genealogies points to God's Faithfulness. Despite exile and dispersion, God maintained the lineage of His covenant people, preparing the way for future significant figures, including the Messiah. The precise recording of even seemingly obscure names like Hushim, Abitub, and Elpaal ultimately contributes to the unbroken chain that culminates in the genealogy of Jesus Christ, proving His rightful claim as the promised King and Savior, a truth also affirmed in Luke 3:23-38.
EXPOSITION AND ANALYSIS
Key Word Analysis
Hushim (Hebrew, Ḥūwšîym', H2366): This name, H2366, appears multiple times in the Old Testament, often referring to different individuals. In this context, Hushim is identified as a descendant of Benjamin (1 Chronicles 8:8). The name itself is derived from a root meaning "hasters," suggesting a sense of urgency or speed. Its inclusion here signifies the continuation of a specific family line within the extensive Benjaminite clan, highlighting the Chronicler's commitment to completeness in his genealogical records, ensuring that even seemingly less prominent branches are documented.
begat (Hebrew, yâlad', H3205): The Hebrew verb H3205, yâlad, is a primitive root meaning "to bear young" or, causatively, "to beget." Its repeated use throughout these genealogical chapters emphasizes the direct, biological succession from father to son, establishing clear lines of descent and validating the continuity of the family and tribal structure. This term underscores the process of procreation as God's ordained means of continuing the covenant people, demonstrating His active involvement in the perpetuation of humanity and His chosen lineage.
Abitub (Hebrew, ʾĂbîyṭûwb', H36): This Hebrew name, H36, translates to "father of goodness" or "my father is good." Such names, incorporating "Ab" (father) and an attribute, were common in ancient Israel, often reflecting a parent's declaration about God's character or a hope for their child. In this instance, it could be a testament to the goodness of Hushim, or more likely, a theological statement acknowledging God as the good Father who provides and blesses. The name itself carries a quiet theological weight, pointing to divine benevolence.
Elpaal (Hebrew, ʾElpaʻal', H508): This name, H508, means "God (is) act" or "God of deeds." Like Abitub, it is a theophoric name, meaning it incorporates a divine element, "El" (God). This type of naming practice was widespread and served to embed theological truths directly into a person's identity, reminding them and their community of God's active involvement in human affairs and His powerful works. Its presence here subtly reinforces the underlying theological message of the genealogies: God is active in history, orchestrating events and preserving lines for His sovereign purposes.
Verse Breakdown
"And of Hushim": This phrase establishes the immediate paternal link, indicating that the following names are the direct descendants of Hushim. It connects this specific family unit to the broader lineage of Benjamin, as detailed in the preceding verses of 1 Chronicles 8. The "And" (וְ, wě) serves as a simple conjunction, linking this new entry to the ongoing list of descendants, creating a seamless flow within the genealogical record.
"he begat": The Hebrew verb yalad (H3205), meaning "to beget" or "to bear," is a foundational term in biblical genealogies. Its repeated use throughout these chapters emphasizes the direct, biological succession from father to son, establishing clear lines of descent and validating the continuity of the family and tribal structure. It underscores the process of procreation as God's ordained means of continuing the covenant people, highlighting the divine orchestration behind the perpetuation of generations.
"Abitub, and Elpaal": These are the two named sons born to Hushim. Their inclusion signifies the continuation of Hushim's line through these specific individuals. While no further details are given about Abitub or Elpaal in this immediate context, their names are preserved as integral components of the Benjaminite tribal record, demonstrating the Chronicler's comprehensive approach to documenting the nation's heritage. Their very names, "father of goodness" and "God of action," subtly weave theological threads into the fabric of this historical record.
Literary Devices
The primary literary device at play in 1 Chronicles 8:11, and indeed throughout the genealogical sections of Chronicles, is Catalog or List. This verse is a precise entry within an extended enumeration of names, serving to meticulously document the lineage of Benjamin. The Repetition of the phrase "he begat" (or similar genealogical markers) is a structural device common to all biblical genealogies, providing a rhythmic and consistent framework for tracing descent. This repetitive structure emphasizes the unbroken chain of generations and the continuity of God's covenant people, reinforcing the idea of divine preservation. Furthermore, the inclusion of names with inherent meanings, such as Abitub ("my father is good") and Elpaal ("God of action"), introduces an element of Onomastics, where the study of names reveals subtle theological or personal insights embedded within the historical record. While not a narrative in the traditional sense, the very act of listing names serves a profound literary purpose, creating a sense of historical depth and divine oversight, transforming a mere list into a testament of God's faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
While seemingly a simple record of names, 1 Chronicles 8:11 powerfully contributes to the overarching biblical narrative of God's unwavering faithfulness and sovereign plan. It reminds us that God's grand design unfolds not just through prominent figures and dramatic events, but also through the meticulous preservation of countless individual lives and family lines, many of whom remain unnamed or are merely listed. Each "begat" represents a divine act of sustaining a lineage, ensuring the continuity of the covenant people through whom the Messiah would ultimately come. This verse, therefore, is a testament to God's attention to detail and His commitment to His promises, demonstrating that every life, no matter how seemingly insignificant in the grand scheme, plays a part in His unfolding story of redemption, culminating in the Christ.
REFLECTION AND APPLICATION
1 Chronicles 8:11, though a brief genealogical entry, offers profound lessons for contemporary believers. It invites us to consider the meticulousness of God's providence, reminding us that He is intimately involved in the details of history, down to individual family lines. This should instill a deep sense of trust in His sovereign care over our own lives and the unfolding of His purposes, knowing that no detail escapes His notice. Just as Hushim, Abitub, and Elpaal played their part in the larger story, so too does every individual have a unique, divinely appointed place within God's ongoing narrative. We are called to appreciate the spiritual heritage passed down through generations of faith, recognizing that we stand on the shoulders of those who came before us, and that our lives contribute to the ongoing story of God's people. This verse encourages us to value our own "roots"—both physical and spiritual—and to live in a way that honors the legacy of faith, contributing faithfully to the household of God, as described in Ephesians 2:19-20. Our individual stories are interwoven into God's grand tapestry of redemption.
Questions for Reflection
FAQ
Why are these genealogies so detailed and seemingly repetitive?
Answer: The detailed and often repetitive nature of biblical genealogies, including 1 Chronicles 8:11, serves several crucial purposes for the original audience and for us today. Firstly, they establish identity and legitimacy, particularly for the post-exilic community of Israel, confirming tribal affiliations, land rights, and eligibility for priestly or royal roles (e.g., Ezra 2:62). Secondly, they demonstrate God's faithfulness in preserving His covenant people through generations, despite challenges and exiles, underscoring His unwavering commitment to His promises. Thirdly, they provide a historical framework, showing the continuity of God's plan from creation to the time of the Chronicler, and ultimately, pointing towards the coming of the Messiah. Each name, though seemingly minor, represents a vital link in the unbroken chain of God's sovereign work in history, ensuring the integrity of the biblical narrative.
Is Hushim related to other individuals named Hushim in the Bible?
Answer: The Bible mentions a few individuals named Hushim, and it's important to distinguish them based on their tribal affiliation and context. The Hushim in 1 Chronicles 8:11 is a descendant of Benjamin, specifically listed as a son of Aher (or Ahiram, depending on the translation of 1 Chronicles 8:4). There is another Hushim mentioned in Genesis 46:23, who is listed as a son of Dan. These are distinct individuals from different tribes and time periods. The repetition of names was common in ancient cultures, and therefore, context is key to identifying the specific person being referenced in any given biblical passage.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 8:11 appears to be a mere listing of names, its profound Christ-centered fulfillment lies in its contribution to the unbroken chain of God's sovereign preservation of humanity's lineage, ultimately leading to the incarnation of Jesus Christ. Each "begat" in these genealogies, including the seemingly obscure mention of Hushim, Abitub, and Elpaal, represents a deliberate step in God's redemptive plan, ensuring the continuity of the human family from which the promised Seed would emerge, as first prophesied in Genesis 3:15. The Chronicler's meticulous record-keeping underscores that Christ's arrival was not a random event but the culmination of centuries of divine faithfulness, a testament to God's precise timing. Jesus, born "when the fullness of time had come" (Galatians 4:4), perfectly fulfilled the genealogical requirements of the Messiah, being a descendant of David through the tribe of Judah (Hebrews 7:14). Thus, even a verse like 1 Chronicles 8:11, by affirming the continuity of a specific family line within Israel, subtly points to the sovereign hand of God orchestrating history to bring forth the "Root and the Offspring of David" (Revelation 22:16), our Lord and Savior, whose coming was meticulously prepared for across generations.