1 Chronicles 8:33

Translation
King James Version
¶ And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
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KJV (with Strong's)
And Ner H5369 begat H3205 Kish H7027, and Kish H7027 begat H3205 Saul H7586, and Saul H7586 begat H3205 Jonathan H3083, and Malchishua H4444, and Abinadab H41, and Eshbaal H792.
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Complete Jewish Bible
Ner fathered Kish; Kish fathered Sha'ul; and Sha'ul fathered Y'honatan, Malkishua, Avinadav and Eshba'al.
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Berean Standard Bible
Ner was the father of Kish, Kish was the father of Saul, and Saul was the father of Jonathan, Malchishua, Abinadab, and Esh-baal.
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American Standard Version
And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchi-shua, and Abinadab, and Eshbaal.
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World English Bible Messianic
Ner became the father of Kish; and Kish became the father of Saul; and Saul became the father of Jonathan, and Malchishua, and Abinadab, and Eshbaal.
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Geneva Bible (1599)
And Ner begate Kish, and Kish begat Saul, and Saul begate Ionathan, and Malchishua, and Abinadab, and Eshbaal.
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Young's Literal Translation
And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchi-Shua, and Abinadab, and Esh-Baal.
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See also
1 Samuel 9:11 Samuel 31:22 Samuel 2:81 Samuel 14:491 Samuel 14:512 Samuel 4:12Acts 13:21
In the KJVVerse 10,609 of 31,102

Study This Verse

SUMMARY

1 Chronicles 8:33 is a pivotal verse within the extensive genealogies of the book, specifically detailing the lineage of the tribe of Benjamin and the immediate family of King Saul, Israel's inaugural monarch. This concise record not only establishes Saul's ancestral connections through Ner and Kish but also meticulously lists his four prominent sons: Jonathan, Malchishua, Abinadab, and Eshbaal. Far from being a mere list of names, this verse serves the Chronicler's post-exilic audience by affirming tribal identity, validating historical claims, and underscoring the continuity of God's covenant people, even through the complex and often challenging period of the early monarchy.

CONTEXT

  • Literary Context: The book of 1 Chronicles, composed after the Babylonian exile, places immense emphasis on genealogical records, dedicating the first nine chapters to these meticulous lists. This precise recounting served a crucial purpose for the returning Jewish community: to re-establish their tribal identities, confirm land inheritances, validate priestly and Levitical roles, and powerfully connect the present generation to their covenantal past. Chapter 8 specifically focuses on the tribe of Benjamin, from which Israel's first king, Saul, originated. The inclusion of Saul's lineage, despite the tragic end of his reign, underscores his historical significance as the inaugural monarch and demonstrates the Chronicler's commitment to a comprehensive historical account. This verse, therefore, is not an isolated detail but an integral thread in the larger tapestry of Israel's foundational history, reinforcing the continuity of God's people and His overarching plan, even through periods of human failure, as seen in the broader narrative of Saul's reign and his ultimate rejection by God, as detailed in 1 Samuel 15.
  • Historical & Cultural Context: The post-exilic period, during which 1 Chronicles was compiled, was a time of national rebuilding and identity re-formation for the Jewish people. Genealogies were not merely historical curiosities but vital legal and social documents. They determined who belonged to which tribe, who could claim ancestral land, and who was eligible for service in the newly re-established temple. For a community grappling with displacement and the loss of national sovereignty, these records provided an anchor to their heritage and a tangible link to God's covenant promises to their forefathers. The inclusion of Saul's line, a king whose dynasty did not endure, serves as a reminder of God's initial establishment of kingship in Israel and the complex interplay of divine sovereignty and human choices in the nation's history, even as the narrative shifts focus to the enduring Davidic line, which begins to be detailed in 1 Chronicles 11. This historical context illuminates the existential importance of these lists for a people seeking to reclaim their identity and destiny.
  • Key Themes: This verse, nestled within the broader genealogical framework, contributes to several overarching themes crucial to the Chronicler's message. Firstly, it highlights Divine Sovereignty in Lineage, demonstrating that God's plan unfolds through specific historical individuals and families, even those whose reigns, like Saul's, ultimately failed to establish an enduring dynasty. God's hand is seen in the initial establishment of kingship, as recorded in 1 Samuel 9, and the preservation of these records underscores His meticulous oversight of history, guiding the course of events toward His ultimate redemptive purposes. Secondly, the verse reinforces the Continuity of God's People, emphasizing the unbroken chain of generations that links the post-exilic community to their ancient roots and the covenant promises made to Abraham. The genealogies serve as a testament to God's faithfulness in preserving a people for His redemptive purposes, despite periods of apostasy or exile. Thirdly, the Chronicler's Commitment to Historical Accuracy is evident in the precise detailing of names and relationships, providing a reliable record that was crucial for the community's self-understanding and claims to their heritage, even including details like the variant name of Eshbaal, which speaks to the meticulous nature of the record-keeping.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Begat (Hebrew, yâlad', H3205): This primitive root verb (H3205) is central to all biblical genealogies, literally meaning "to bear young" or "to beget." In the context of 1 Chronicles 8:33, its repetitive use underscores the unbroken chain of generations, highlighting the continuity of lineage from Ner to Kish, Kish to Saul, and Saul to his sons. The verb emphasizes the physical and legal transmission of identity, heritage, and tribal affiliation, which was crucial for the post-exilic community in re-establishing their place within Israel. It signifies the divine orchestration of history through human procreation, ensuring the preservation of the covenant people.
  • Jonathan (Hebrew, Yᵉhôwnâthân', H3083): This name (H3083) means "Jehovah-given" or "Yahweh has given." Jonathan, Saul's eldest and most prominent son, embodies this meaning through his valiant character and his unwavering loyalty to David, even at the cost of his own potential kingship. His name stands in stark contrast to the tragic trajectory of Saul's reign, pointing to a divine gift that transcends human ambition. The inclusion of his name first among Saul's sons in this genealogy reflects his significance in the broader biblical narrative, particularly his self-sacrificial friendship with David, as highlighted in 1 Samuel 20.
  • Eshbaal (Hebrew, 'Eshba‘al', H792): This name (H792) literally translates to "man of Baal" or "fire of Baal." Its inclusion in 1 Chronicles 8:33 is highly significant because in other biblical accounts, particularly in 2 Samuel, the same son of Saul is consistently referred to as Ish-bosheth (e.g., 2 Samuel 2:8). The name Ish-bosheth (Hebrew, 'Ish-bosheth') means "man of shame." This alteration is widely understood as a conscious scribal or editorial change, likely made to avoid associating an Israelite king, even a failed one, with the pagan deity Baal, whose worship became a significant source of apostasy and condemnation in Israel. The Chronicler, writing in a later period, may have preserved the original name, while the Samuel narrative (possibly edited earlier or with a different theological emphasis) used the more reverent substitute. This nuance highlights the carefulness of biblical scribes in transmitting the text while also reflecting theological sensitivities regarding the purity of Israelite worship.

Verse Breakdown

  • "And Ner begat Kish": This clause establishes the immediate paternal lineage leading to Kish, who is identified as Saul's father. Ner is presented as the progenitor, connecting this specific line to the broader Benjaminite genealogy that precedes it in Chapter 8. This foundational link is crucial for establishing Saul's tribal identity and his place within the larger framework of Israel's history.
  • "and Kish begat Saul": This directly names Saul as the son of Kish, firmly placing him within the Benjaminite family tree. Kish is well-known in the biblical narrative as Saul's father, from whom Saul was initially chosen as Israel's first king (e.g., 1 Samuel 9:1-2). This clause confirms the historical and genealogical connection, anchoring Saul's kingship within the established tribal structures of Israel.
  • "and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal": This final clause lists four of Saul's sons. Jonathan is particularly prominent in the biblical narrative as a loyal friend to David and a valiant warrior (e.g., 1 Samuel 18:1). Malchishua and Abinadab are also mentioned among Saul's sons who died with him on Mount Gilboa (e.g., 1 Samuel 31:2). The inclusion of Eshbaal, as discussed in "Key Word Analysis," is a unique and significant detail, linking this account to other narratives while revealing a textual variant. The listing of these sons provides a comprehensive picture of Saul's immediate family, crucial for understanding the subsequent narrative of the monarchy and the eventual transition of the kingdom to David.

Literary Devices

The primary literary device at play in 1 Chronicles 8:33, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This is not merely a dry list but a carefully constructed literary form that serves profound theological and historical purposes. The repetitive use of "begat" (a form of Anaphora or Repetition) emphasizes the unbroken chain of generations, highlighting continuity and divine faithfulness in preserving a people. This repetition also creates a rhythmic, almost incantatory effect, underscoring the weight and importance of each successive generation. The meticulous naming of individuals, including the variant name "Eshbaal," also points to a form of Historical Record-Keeping, where the Chronicler aims for precision, even when dealing with potentially sensitive or altered names. Furthermore, the very act of listing these names creates a sense of Historical Validation for the post-exilic community, connecting them directly to their past and establishing their identity within God's ongoing narrative. This genealogical structure also subtly employs Foreshadowing, as the detailed account of Saul's lineage, a failed king, implicitly sets the stage for the subsequent, divinely chosen and enduring Davidic line.

THEOLOGICAL AND THEMATIC CONNECTIONS

This seemingly straightforward genealogical entry in 1 Chronicles 8:33 carries profound theological weight. It underscores God's meticulous involvement in human history, demonstrating that His redemptive plan unfolds through specific individuals and families, even those marked by imperfection or tragedy. The Chronicler's inclusion of Saul's line, despite its ultimate failure to establish an enduring dynasty, highlights God's sovereign hand in the initial establishment of kingship in Israel. It reminds the post-exilic community that their identity is rooted in a continuous, divinely-orchestrated history, where every generation, including the one of a failed king, plays a part in the larger narrative of God's covenant faithfulness. This faithfulness is not contingent on human perfection but on God's unwavering commitment to His promises and His people, ensuring that His purposes will ultimately be fulfilled, even through complex and challenging human circumstances.

REFLECTION AND APPLICATION

For the modern reader, 1 Chronicles 8:33, like all genealogies, serves as a powerful reminder of the Bible's grounding in real history and its commitment to factual detail. It invites us to consider our own place within God's unfolding story, recognizing that even seemingly minor details or "dry" lists contribute to the grand narrative of redemption. This verse, by meticulously tracing the lineage of Saul, reminds us that God works through imperfect people and complex family dynamics to accomplish His purposes. It encourages us to appreciate the continuity of faith across generations and to understand that our spiritual heritage is deeply rooted in the faithfulness of those who came before us, both the celebrated and the less known. It challenges us to consider how our lives, too, are part of a larger divine tapestry, contributing to a legacy that extends beyond our immediate understanding, and how our individual stories are interwoven into God's grand narrative of salvation.

Questions for Reflection

  • How does understanding the historical and cultural context of genealogies in 1 Chronicles deepen your appreciation for their inclusion in Scripture?
  • What does the Chronicler's decision to include Saul's lineage, despite his ultimate failure, teach us about God's sovereignty and His work through imperfect leaders?
  • In what ways can tracing our own spiritual heritage (the "begats" of our faith) strengthen our identity and sense of belonging in God's family today?
  • How does the seemingly minor detail of the name "Eshbaal" (and its variant "Ish-bosheth") highlight the meticulous care with which biblical texts were transmitted and the theological sensitivities involved?

FAQ

Why are genealogies so prominent in books like 1 Chronicles, and what is their relevance for us today?

Answer: Genealogies are prominent in 1 Chronicles because, for the post-exilic community, they were vital for re-establishing identity, confirming tribal land claims, validating priestly and Levitical roles, and demonstrating the continuity of God's covenant with Israel. They provided a tangible link to their heritage and God's faithfulness through generations. For us today, these genealogies underscore the Bible's historical rootedness, showing that God works through real people and families in real time. They remind us of God's faithfulness across generations, the importance of spiritual heritage, and how every individual, even those in seemingly minor roles, contributes to God's overarching redemptive plan, ultimately leading to the genealogy of Jesus Christ.

What is the significance of the name "Eshbaal" in 1 Chronicles 8:33 compared to "Ish-bosheth" in 2 Samuel?

Answer: The significance lies in the theological sensitivity of the biblical scribes and editors. "Eshbaal" literally means "man of Baal" or "fire of Baal," directly associating a son of Israel's first king with the pagan deity Baal. In contrast, "Ish-bosheth" means "man of shame." The change likely reflects a deliberate effort to avoid using the name of a pagan god in connection with an Israelite leader, even a failed one, due to the strong condemnation of Baal worship throughout Israel's history (e.g., 1 Kings 18). The Chronicler's use of "Eshbaal" might preserve the original name, while the Samuel account reflects a later, theologically motivated emendation, highlighting the dynamic nature of textual transmission and the scribes' concern for theological purity in portraying Israel's leaders.

CHRIST-CENTERED FULFILLMENT

While 1 Chronicles 8:33 focuses on the lineage of King Saul, whose dynasty ultimately failed, it subtly points forward to the ultimate, enduring King, Jesus Christ. The very emphasis on genealogy throughout 1 Chronicles, including the meticulous detail of Saul's family, sets the stage for the greater King who would come from the line of David, not Saul. The failure of Saul's house to establish a lasting kingdom underscores the human inability to perfectly fulfill God's redemptive purposes, thereby creating a yearning for a flawless, eternal King. This verse, part of Israel's historical record, is a testament to God's faithfulness in preserving a people through whom His redemptive plan would unfold, culminating in the incarnation of the Messiah. Jesus, the true Son of David, fulfills the promise of an everlasting throne (as prophesied in 2 Samuel 7:12-16). His lineage, meticulously recorded in the New Testament (e.g., Matthew 1:1-17 and Luke 3:23-38), demonstrates God's unwavering commitment to His covenant promises, bringing forth the One who is not merely a "man of Baal" or "man of shame," but the Son of God, the Lamb of God who takes away the sin of the world, and the true King of Israel who reigns forever.

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Commentary on 1 Chronicles 8 verses 33–40

It is observable that among all the genealogies of the tribes there is no mention of any of the kings of Israel after the defection from the house of David, much less of their families; not a word of Jeroboam's house or Baasha's, of Umri's or Jehu's; for they were all idolaters. But of the family of Saul, which was the royal family before the elevation of David, we have here a particular account. 1. Before Saul, Kish and Ner only are named, his father and grandfather, Ch1 8:33. His pedigree is carried higher Sa1 9:1, only there Kish is said to be the son of Abiel, here of Ner. He was in truth the son of Ner but the grandson of Abiel, as appears by Sa1 14:51, where it is said that Ner was the son of Abiel, and that Abner, who was the son of Ner, was Saul's uncle (that is, his father's brother); therefore his father was also the son of Ner. It is common in all languages to put sons for grandsons and other descendents, much more in the scanty language of the Hebrews. 2. After Saul, divers of his sons are named, but the posterity of none of them, save Jonathan only, who was blessed with numerous issue and those honoured with a place in the sacred genealogies for the sake of his sincere kindness to David. The line of Jonathan is drawn down here for about ten generations. Perhaps David was, in a particular manner, careful to preserve that, and assigned it a page by itself, because of the covenant made between his seed and Jonathan's seed forever, Sa1 20:15, Sa1 20:23, Sa1 20:42. This genealogy ends in Ulam, whose family became famous in the tribe of Benjamin for the number of its valiant men. Of that one man's posterity there were, as it should seem, at one time, 150 archers brought into the field of battle, that were mighty men of valour, Ch1 8:40. That is taken notice of concerning them which is more a man's praise than his pomp or wealth is, that they were qualified to serve their country.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–40. 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.”
Richard ChallonerAD 1781
Esbaal: Alias Isboseth.
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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