TRV
Translation
King James Version
And the sons of Eshek his brother were, Ulam his firstborn, Jehush the second, and Eliphelet the third.
Complete Jewish Bible
The sons of his brother 'Eshek: Ulam his firstborn, Ye'ush the second and Elifelet the third.
American Standard Version
And the sons of Eshek his brother: Ulam his first-born, Jeush the second, and Eliphelet the third.
World English Bible Messianic
The sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third.
Geneva Bible (1599)
And the sonnes of Eshek his brother were Vlam his eldest sonne, Iehush the second, and Eliphelet the third.
Young's Literal Translation
And sons of Eshek his brother: Ulam his first-born, Jehush the second, and Eliphelet the third.
In the KJVVerse 10,615 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.”
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 8:39 meticulously records the immediate family of Eshek, a notable descendant within the extensive genealogy of the tribe of Benjamin, specifically detailing the three sons born to him: Ulam, Jehush, and Eliphelet, listed in their birth order. This seemingly simple enumeration serves a profound purpose within the Chronicler's post-exilic context, affirming tribal identity, preserving the integrity of historical lineage, and underscoring God's faithful and sovereign oversight of His covenant people through successive generations, even during periods of national restoration and re-establishment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 8:39, and indeed throughout much of the book of Chronicles, is Genealogy or Enumeration. This is not merely a dry list of names but a highly structured and purposeful record designed to establish lineage, confirm tribal and individual identity, and demonstrate continuity with the covenant promises of God. The careful naming of individuals and their precise familial relationships serves to weave a rich historical tapestry, connecting the contemporary generation to their ancestral past and affirming their place within God's ongoing redemptive plan. Furthermore, the subtle but significant use of Onomastics (the study and interpretation of names) is evident. While the text does not explicitly interpret the names, the inherent meanings of "Ulam" (strength/leading one), "Jehush" (assistance/gathering), and particularly "Eliphelet" (God is deliverance) carry implicit theological weight. These names, often chosen by parents to reflect hopes, circumstances, or profound theological convictions, subtly embed layers of meaning within the seemingly straightforward list, reminding the reader of divine attributes or human aspirations even in the most factual historical accounts.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 8:39, as a minute detail within a vast genealogy, contributes significantly to the overarching biblical narrative of God's faithfulness and His meticulous care for His covenant people. The very act of preserving such detailed lineages, spanning centuries and encompassing countless individuals, underscores a profound theological truth: God is intimately involved in human history, orchestrating events and preserving lines for His redemptive purposes. These genealogies were not just historical records; they were a testament to God's unwavering commitment to His promises, particularly the promise of a chosen people through whom salvation would come. They affirm that every individual, even those seemingly obscure, has a place within God's grand design, and their lives contribute to the unfolding of His sovereign plan. This attention to detail reflects a divine perspective where no life is insignificant and every generation plays a crucial role in the larger story of redemption.
REFLECTION AND APPLICATION
While a list of names from ancient history might seem remote, 1 Chronicles 8:39, when viewed through a spiritual lens, offers profound insights for contemporary believers. It serves as a powerful reminder that God is a God of intricate detail, who knows each of us by name and has a specific place for us in His unfolding story. Just as He meticulously preserved these ancient lineages for His sovereign purposes, He continues to meticulously care for our individual lives, our families, and the spiritual heritage we receive and pass on. This verse calls us to appreciate the spiritual legacy passed down through generations, recognizing the faithfulness of those who came before us and understanding our own unique place in the ongoing narrative of God's people. It encourages us to live with intentionality and purpose, knowing that our lives, however ordinary they may seem, contribute to a larger divine tapestry. We are part of a continuous story of God's faithfulness, and our present actions lay foundations for future generations, impacting the kingdom of God in ways we may not fully comprehend.
Questions for Reflection
FAQ
Why are genealogies so prevalent and detailed in books like Chronicles?
Answer: Genealogies are crucial in biblical texts, especially in Chronicles, for several interconnected and profound reasons. Firstly, they establish and confirm tribal identity and lineage, which was absolutely vital for the social, legal, and religious structure of ancient Israel. Knowing one's ancestry determined land inheritance, roles in the community, and eligibility for priestly or Levitical service within the temple. Secondly, for the post-exilic audience of Chronicles, these lists served to re-establish continuity with their pre-exilic heritage, affirming that they were indeed the rightful heirs to God's covenant promises despite the devastating disruption of exile. This provided hope and a foundation for rebuilding. Thirdly, genealogies underscore the historical veracity of the biblical narrative, demonstrating a meticulous record-keeping tradition that grounds faith in historical reality rather than mere myth. Finally, and perhaps most importantly, they meticulously trace the lineage leading to the Messiah, demonstrating God's faithful preservation of the covenant line, as powerfully seen in the genealogies of Genesis 5 and Matthew 1, which ultimately point to Jesus Christ as the fulfillment of all promises.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 8:39, a seemingly simple list of names within Benjamin's genealogy, might not immediately evoke Christ, its profound significance lies in its contribution to the grand narrative of God's unwavering faithfulness to His covenant promises, which ultimately culminate in Jesus Christ. The meticulous preservation of these lineages, even those connected to the flawed royal line of Saul, underscores God's sovereign hand in history, ensuring that the promised "seed" would eventually come. Every name recorded, every generation accounted for, speaks to God's patient and purposeful work of preparing the way for the ultimate King. The very human need for identity and heritage, so profoundly evident in these genealogies, finds its ultimate fulfillment in Christ, who offers a new, spiritual lineage through adoption into God's family, as profoundly articulated by Paul in Galatians 3:26-29. Furthermore, the names themselves, like "Eliphelet" meaning "God is deliverance," subtly foreshadow the ultimate deliverance found in Jesus, the Lamb of God who takes away the sin of the world. He is the true firstborn of all creation, the ultimate strength, and the one who perfectly assists and gathers His people, fulfilling the implicit hopes and meanings embedded in these ancient names and the entire genealogical record, which ultimately leads to Him, as affirmed in the comprehensive genealogy presented in Luke 3:23-38.