TRV
Translation
Complete Jewish Bible
and Motza fathered Bin'a. His son was Rafah, his son was El'asah and his son was Atzel.
Berean Standard Bible
Moza was the father of Binea. Raphah was his son, Eleasah his son, and Azel his son.
American Standard Version
And Moza begat Binea; Raphah was his son, Eleasah his son, Azel his son.
World English Bible Messianic
Moza became the father of Binea; Raphah was his son, Eleasah his son, Azel his son.
Geneva Bible (1599)
And Moza begate Bineah, whose sonne was Raphah, and his sonne Eleasah, and his sonne Azel.
Young's Literal Translation
and Moza begat Binea, Raphah is his son, Eleasah his son, Azel his son.
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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.”
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 8:37 is a concise yet profoundly significant entry within the extensive genealogies of the tribe of Benjamin, meticulously recording the lineage from Moza through Binea, Rapha, Eleasah, and Azel. This verse, like the surrounding chapters, serves as a vital link in the historical and theological tapestry of Israel, underscoring the Chronicler's commitment to preserving tribal identity, land rights, and the continuity of God's covenant promises for the post-exilic community. It highlights the divine attention to individual lives within the grand narrative of salvation history, affirming the faithfulness of God across generations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 8:37, and indeed throughout the initial chapters of Chronicles, is Genealogy. This is not merely a list of names but a structured literary form that serves specific theological, historical, and social purposes. The Chronicler employs Repetition through the recurring phrase "his son" (or "begat"), which creates a rhythmic and predictable pattern, emphasizing the unbroken chain of descent and ensuring clarity in tracing lineage. This repetitive structure is characteristic of ancient Near Eastern genealogical records and serves to reinforce the continuity of the family line. Furthermore, the entire section functions as a Historical Record, meticulously preserving the memory and identity of the Israelite tribes, particularly for a community seeking to re-establish its roots and claims after the Babylonian exile. While seemingly dry, the careful enumeration of names and relationships implicitly conveys a sense of divine order and the enduring nature of God's covenant with His people, highlighting the importance of every individual within God's grand plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
While 1 Chronicles 8:37 might appear to be a mere list of names, its theological significance is profound. It speaks to God's meticulous care for His people and His unwavering faithfulness to His covenant promises. The very act of preserving these detailed genealogies underscores the importance of identity within the covenant community. For the post-exilic audience, these lists were not just about who begat whom, but about who belonged to Israel, who had a right to the land, and who could serve in the temple. This verse, therefore, quietly affirms that God remembers His people, even those seemingly insignificant individuals within a long line, and that His plans unfold through the generations. It testifies to the continuity of God's redemptive purpose, ultimately pointing towards the ultimate heir of all promises.
REFLECTION AND APPLICATION
In a world that often emphasizes individual achievement and disconnects from historical roots, 1 Chronicles 8:37 serves as a quiet but powerful reminder of the importance of lineage, heritage, and belonging within a larger story. For the ancient Israelites, their genealogy was their identity, their claim to land, and their connection to God's covenant. For us, this verse invites us to consider our own place within God's unfolding narrative. It reminds us that our lives, though seemingly small, are part of a grand tapestry woven by God across millennia. Just as God meticulously preserved these names, He knows and cares for each one of us, integrating our stories into His greater plan of redemption. It encourages us to appreciate the spiritual heritage passed down through generations of faith and to consider how we are contributing to that legacy for those who will follow. Our lives are not isolated events but are deeply interconnected with those who came before us and those who will come after, all under the sovereign hand of God.
Questions for Reflection
FAQ
Why are biblical genealogies, like 1 Chronicles 8:37, so extensive and seemingly tedious to read?
Answer: Biblical genealogies, though sometimes challenging to read, serve crucial theological and historical purposes. For the original audience of 1 Chronicles, particularly the post-exilic community, these lists were vital for re-establishing tribal identities, land rights, and the purity of priestly and Levitical lineages. They provided a verifiable record of who belonged to the covenant community of Israel and their rightful place within it. Theologically, they demonstrate God's faithfulness in preserving His chosen people through generations, fulfilling His promises to Abraham that his descendants would be numerous (e.g., God's promise to Abraham). They also highlight the continuity of God's redemptive plan, showing how the past connects to the present and ultimately points towards the future Messiah. Far from being tedious, they are foundational documents of identity and divine faithfulness.
What is the significance of the phrase "begat" in this verse and other genealogies?
Answer: The word "begat" (from the Hebrew verb yâlad') is central to biblical genealogies because it signifies direct, paternal descent. It emphasizes the biological and legal continuity from one generation to the next. In a culture where lineage determined identity, inheritance, and social standing, the precise recording of who "begat" whom was paramount. This unbroken chain of "begats" ensures the legitimacy of claims, whether to tribal membership, land, or, most significantly, to the messianic line. It underscores the physical reality through which God's covenant promises, particularly those related to a "seed" or "descendant," would be fulfilled, culminating in the birth of Jesus Christ (e.g., the genealogy of Jesus in Matthew).
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 8:37, a single verse within a lengthy genealogy of Benjamin, does not explicitly mention Christ, it contributes to the broader biblical narrative that ultimately culminates in Him. The meticulous preservation of Israel's tribal lineages, including seemingly obscure ones like that of Moza's descendants, underscores God's unwavering commitment to His covenant people and His long-term plan for redemption. These genealogies, though often focusing on the tribe of Judah for the Davidic line, establish the historical and ethnic context into which the Messiah would be born. Jesus, as the ultimate fulfillment of God's promises, is presented in the New Testament as the descendant of Abraham and David, whose lineage is carefully traced in the Gospels of Matthew and Luke. Every "begat" in the Old Testament, including those in 1 Chronicles, serves as a testament to God's faithfulness in preparing the way for the one who would be born "of the seed of David according to the flesh" (Romans 1:3). Thus, even a seemingly minor genealogical entry points to the grand divine design that meticulously brought forth the Lamb of God, who takes away the sin of the world.