TRV
Study This Verse
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.”
Continue studying 1 Chronicles 8:27 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Chronicles 8:27 is a succinct entry within the extensive genealogical record of the tribe of Benjamin, specifically listing "Jaresiah, Eliah, and Zichri, the sons of Jeroham." This verse, like countless others in the chapter, meticulously preserves the lineage of post-exilic Israel, affirming tribal identity, land rights, and the continuity of God's covenant promises through the careful documentation of individual families and their descendants. It underscores the Chronicler's commitment to providing a comprehensive historical and theological foundation for the returning community.
CONTEXT
Literary Context: This verse is embedded within one of the longest and most detailed genealogies in the Old Testament, spanning 1 Chronicles 1-9. Specifically, chapter 8 focuses entirely on the tribe of Benjamin, a significant tribe due to its association with Israel's first king, Saul, and its proximity to Jerusalem. The chapter meticulously traces various Benjamite families, often listing their residences, particularly those in or around Jerusalem. This specific entry serves as an individual data point in this comprehensive record, linking specific individuals to their fathers and broader family units, thereby establishing their place within the larger tribal structure. The repetitive nature of these lists emphasizes the Chronicler's diligent effort to reconstruct and affirm the tribal identities of the returning exiles.
Historical & Cultural Context: The book of Chronicles was likely compiled in the post-exilic period (late 5th or early 4th century BCE), after the return of the Jewish people from Babylonian captivity. In this era, establishing and reaffirming identity was paramount. Genealogies were not merely historical curiosities; they were vital legal and social documents. They determined land inheritance (crucial after generations of displacement), tribal purity (especially for priestly lines), and the legitimacy of claims to leadership or specific roles within the re-established community. For the Chronicler's audience, these lists provided a tangible connection to their past, a reminder of God's faithfulness to His covenant people despite their exile, and a blueprint for rebuilding their society based on their ancestral heritage.
Key Themes: The meticulous listing of names in 1 Chronicles 8 and throughout the genealogies of Chronicles contributes to several overarching themes. Firstly, it highlights the importance of lineage and identity, reminding the post-exilic community of who they are as God's chosen people, rooted in a specific history and covenant. Secondly, it powerfully illustrates God's faithfulness and meticulous preservation; even through periods of national catastrophe like the exile, God faithfully preserved a remnant and their family lines, ensuring the continuity necessary for the fulfillment of His promises. This divine care extends to every individual, no matter how seemingly obscure. Lastly, these genealogies underscore the value of historical record-keeping in ancient Israel, providing a foundational narrative that connects the present community to the patriarchs, the Exodus, the Davidic covenant, and ultimately, foreshadows the ultimate genealogy of the Messiah, as seen in Matthew 1:1-17 and Luke 3:23-38.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 8:27, and indeed throughout the genealogical sections of Chronicles, is Genealogy itself. This is not merely a list but a structured literary form designed to establish identity, legitimacy, and continuity. The Chronicler employs this device to affirm the tribal structure of Israel, connect the post-exilic community to their pre-exilic heritage, and underscore God's faithfulness in preserving a remnant. The verse also exhibits Repetition through the consistent use of the conjunctive "and" to link names, which creates a sense of methodical enumeration and emphasizes the thoroughness of the record. Furthermore, there is an element of Nominalism, where the names themselves are significant. As seen in the key word analysis, the meanings embedded within these Hebrew names often carry theological weight, subtly communicating truths about God's character and His relationship with His people, even within what appears to be a dry list.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly simple list of names in 1 Chronicles 8:27 carries profound theological weight. It affirms God's meticulous care for every individual within His covenant people, demonstrating that no one is forgotten in His grand redemptive plan. The very act of recording these names, even those of individuals who do not feature in major narratives, underscores the divine commitment to preserving a lineage through which His promises would be fulfilled. It speaks to the sovereignty of God in orchestrating history and maintaining the continuity of His people, ultimately pointing towards the coming of the Messiah. These genealogies are not just human records; they are a testament to God's faithfulness across generations, ensuring that the seed of Abraham, Isaac, and Jacob would endure and that His redemptive purposes would be brought to fruition.
REFLECTION AND APPLICATION
While 1 Chronicles 8:27 might appear to be a mere historical record, it offers profound spiritual insights for contemporary believers. It reminds us that God is a God of meticulous detail, who knows each of us by name and has a place for us in His grand narrative. Just as Jaresiah, Eliah, and Zichri were integral to the lineage of Benjamin, so too are we, as believers, integral members of God's spiritual family, the body of Christ. Our lives, no matter how ordinary they may seem, contribute to the ongoing story of God's redemptive work in the world. This verse encourages us to value our own spiritual heritage, understanding the faithfulness of God through generations and the legacy of faith passed down to us. It invites us to find our identity not just in our earthly lineage, but primarily in our adoption as sons and daughters of God, knowing that our names are eternally recorded in the Lamb's Book of Life.
Questions for Reflection
FAQ
Why are genealogies so prevalent and important in the Bible, especially in Chronicles?
Answer: Genealogies are crucial in the Bible for several reasons, particularly in Chronicles, which was written for a post-exilic community. Firstly, they established identity and tribal affiliation, which was vital for land claims, social standing, and participation in religious life after the return from exile (e.g., Ezra 2 details those who returned by family). Secondly, they ensured purity of lineage, especially for the priestly and Levitical families, to maintain the integrity of temple service. Thirdly, they demonstrated God's faithfulness in preserving His covenant people through generations, even through periods of judgment and exile. Finally, and most significantly, these genealogies meticulously traced the line from which the Messiah would come, providing a historical foundation for the fulfillment of God's ultimate redemptive promise.
What is the significance of the names listed in 1 Chronicles 8:27?
Answer: While the individuals Jaresiah, Eliah, and Zichri are not prominent figures in biblical narratives, the significance lies in their very inclusion and the meanings of their names. In ancient Israelite culture, names often carried profound theological or aspirational meanings. "Jaresiah" (suggesting connection to Yahweh's inheritance or help), "Eliah" (My God is Yahweh), and "Zichri" (remembered of Yahweh) are not random. They reflect a worldview where God is active in human affairs, providing help, demonstrating His sovereignty, and remembering His people. Their presence in the record signifies that every individual, even those seemingly obscure, had a place in God's plan and contributed to the larger tapestry of Israel's history, affirming that God's care extends to all, not just the famous.
CHRIST-CENTERED FULFILLMENT
The meticulous genealogies found in Chronicles, including the specific listing in 1 Chronicles 8:27, find their ultimate fulfillment and purpose in the person and work of Jesus Christ. These lengthy lists, which might seem tedious to a modern reader, were essential for establishing the historical and legal lineage through which God's promises would culminate. They painstakingly trace the human ancestry that would eventually lead to the birth of the Messiah, the one who would perfectly fulfill the covenant made with Abraham and the Davidic covenant. While the Old Testament genealogies focus on physical descent, establishing tribal identity and land rights, in Christ, our "genealogy" is transformed. Through faith in Him, we are adopted into God's family, becoming spiritual descendants of Abraham, regardless of our physical lineage, as powerfully articulated in Galatians 3:28-29. Jesus, the true Son of David and the Lamb of God, fulfills all the hopes and promises embedded in these ancient records, making us "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). His perfect life, atoning death, and glorious resurrection establish a new covenant, where our identity is no longer primarily defined by earthly lineage but by our union with Him, making us children of God by adoption and grace (Romans 8:14-17).