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Translation
World English Bible Messianic
The son of Jonathan was Merib Baal; and Merib Baal became the father of Micah.
In the KJVVerse 10,610 of 31,102
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Commentary on 1 Chronicles 8 verses 33–40
33 ¶ And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
34 And the son of Jonathan was Meribbaal; and Meribbaal begat Micah.
35 And the sons of Micah were, Pithon, and Melech, and Tarea, and Ahaz.
36 And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza,
37 And Moza begat Binea: Rapha was his son, Eleasah his son, Azel his son:
38 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these were the sons of Azel.
39 And the sons of Eshek his brother were, Ulam his firstborn, Jehush the second, and Eliphelet the third.
40 And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons' sons, an hundred and fifty. All these are of the sons of Benjamin.
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
Meribbaal: Alias Miphiboseth. 2 Kings 4:4.
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 8:34 functions as a precise genealogical anchor within the extensive records of the tribe of Benjamin, specifically detailing a segment of King Saul's lineage. This concise verse states, "And the son of Jonathan [was] Meribbaal; and Meribbaal begat Micah," thereby connecting Jonathan, King Saul's valiant son, to his descendant Meribbaal (also known as Mephibosheth) and then to Micah. It exemplifies the Chronicler's meticulous attention to ancestral lines, underscoring the enduring significance of family heritage, tribal identity, and God's sovereign preservation of specific bloodlines within ancient Israelite society, even for a royal house that had lost its throne.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at work in 1 Chronicles 8:34, and indeed throughout the opening chapters of 1 Chronicles, is Genealogy. This is not merely a list of names but a meticulously structured literary form serving to establish identity, legitimate claims, demonstrate continuity, and reinforce the divine covenant with Israel. The Chronicler employs this device to connect the post-exilic community to their ancestral roots, emphasizing their place within God's unfolding redemptive history. A significant sub-device evident here is Nomenclature Shift, specifically seen in the alternative name for Meribbaal (Mephibosheth in Samuel). This shift reflects a profound Theological Reinterpretation or purification, where names associated with pagan deities were later modified to reflect a more exclusive devotion to Yahweh. The very conciseness of the verse, packing multiple generations into a single statement, also demonstrates the Chronicler's Economical Narration, providing maximal genealogical information with minimal words, a characteristic of ancient record-keeping and a testament to the perceived importance of these familial lines.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 8:34, though a seemingly simple genealogical entry, powerfully connects to broader theological and thematic currents within the biblical narrative. It underscores God's meticulous attention to human lineage, not merely as a historical record but as a canvas upon which His covenant faithfulness unfolds. The preservation of Saul's line, even after the kingdom was transferred to David, hints at a divine providence that oversees all families and nations, ensuring that every detail of history serves His overarching plan. Moreover, the dual naming of Meribbaal/Mephibosheth highlights the ongoing process of Israel's spiritual purification and its move away from syncretistic practices towards exclusive worship of Yahweh—a journey that defines much of its biblical narrative. This verse, therefore, is a micro-example of God's overarching plan to preserve a people for Himself, through whom His redemptive purposes would ultimately be realized, culminating in the Messiah.
REFLECTION AND APPLICATION
While a single genealogical verse might appear distant from daily life, 1 Chronicles 8:34 offers profound insights for contemporary believers. It reminds us that our individual lives are part of a larger story, a grand narrative of God's faithfulness across generations. Just as the Chronicler meticulously recorded these lineages to establish identity and heritage for the returning exiles, so too are we called to understand our spiritual heritage in Christ, recognizing that we are grafted into a rich history of faith that spans millennia. The subtle shift from "Meribbaal" to "Mephibosheth" also serves as a powerful metaphor for our own spiritual journey: a movement away from associations, identities, or practices that might bring shame or compromise our devotion, towards a deeper identification with Christ, who "scatters our shame." This verse encourages us to value our spiritual roots, to understand the continuity of God's work through history, and to consider the "names" or identities we carry, ensuring they align with our calling and new creation in Christ. It prompts us to reflect on the legacy we are building, not just for ourselves, but for future generations of faith, lived out in faithfulness to the One true God.
Questions for Reflection
FAQ
Why is Meribbaal called Mephibosheth in other parts of the Bible?
Answer: The individual identified as Meribbaal in 1 Chronicles 8:34 is indeed the same person known as Mephibosheth in the books of Samuel (e.g., 2 Samuel 4:4). This difference in nomenclature is a significant point of interest for biblical scholars and reflects a theological and cultural sensitivity that developed in ancient Israel. The name "Meribbaal" means "Baal contends" or "Baal is my advocate," incorporating the name of the Canaanite deity Baal. While "Baal" could sometimes simply mean "lord" or "master" in a general sense, over time, especially after the fervent prophetic movements against idolatry (e.g., 1 Kings 18), the name became inextricably linked with pagan worship. Therefore, to avoid any association with idolatry, later scribes or oral traditions often altered names containing "Baal" to more acceptable forms. "Mephibosheth" (מְפִיבֹשֶׁת, mᵉp̄îḇōšeṯ) means "one who scatters shame" or "dispeller of shame." The Chronicler, writing in the post-exilic period, sometimes preserved older forms (like Meribbaal), perhaps from earlier source materials, while the books of Samuel, perhaps reflecting a later redaction or a different tradition, used the modified form. This phenomenon is not unique to this individual; for instance, Ish-bosheth (Saul's son) is called Ish-baal in 1 Chronicles 8:33. This linguistic shift powerfully illustrates Israel's ongoing theological purification and its journey towards exclusive monotheism.
CHRIST-CENTERED FULFILLMENT
The meticulous genealogies found in 1 Chronicles, including the specific mention of Meribbaal (Mephibosheth) and Micah, find their ultimate Christ-centered fulfillment in the person and work of Jesus Christ. These ancient records, seemingly dry lists of names, underscore God's unwavering commitment to His covenant promises and His sovereign preservation of a lineage through which the Messiah would ultimately come. Just as the Chronicler painstakingly traced the lines of Israel, the Gospels of Matthew and Luke provide the genealogies of Jesus, demonstrating His rightful claim as the Son of David and the promised heir to the eternal throne. Furthermore, the story of Mephibosheth (Meribbaal), a lame descendant of Saul, brought to eat at King David's table (as recounted in 2 Samuel 9), serves as a profound type of Christ's grace. Just as David, out of covenant loyalty, extended unconditional kindness to Mephibosheth, so too does Christ, the greater Son of David, extend His unmerited favor to us. We, who were spiritually crippled and alienated by sin, are brought into the King's presence, seated at His table, and made "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). The very name "Mephibosheth," meaning "dispeller of shame," beautifully foreshadows Christ's redemptive work on the cross, where He bore our shame and disgrace, ultimately scattering it forever, so that we might be clothed in His righteousness and brought into eternal communion with God through His reconciling sacrifice (2 Corinthians 5:21).