TRV
Translation
King James Version
And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab,
American Standard Version
and his first-born son Abdon, and Zur, and Kish, and Baal, and Ner, and Nadab,
World English Bible Messianic
and his firstborn son Abdon, and Zur, and Kish, and Baal, and Ner, and Nadab,
Geneva Bible (1599)
And his eldest sonne was Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab,
Young's Literal Translation
and his son, the first-born, is Abdon, and Zur, and Kish, and Baal, and Ner, and Nadab,
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Commentary on 1 Chronicles 9 verses 35–44
35 ¶ And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah:
36 And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab,
37 And Gedor, and Ahio, and Zechariah, and Mikloth.
38 And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren.
39 And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
40 And the son of Jonathan was Meribbaal: and Meribbaal begat Micah.
41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz.
42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;
43 And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.
44 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.
These verses are the very same with Ch1 8:29-38, giving an account of the ancestors of Saul and the posterity of Jonathan. There it is the conclusion of the genealogy of Benjamin; here it is an introduction to the story of Saul. We take the repetition as we find it; but if we admit that there are in the originals, especially in these books, some errors of the transcribers, I should be tempted to think this repetition arose from a blunder. Some one, in copying out these genealogies, having written those words, Ch1 9:34 (These dwelt in Jerusalem), cast his eye on the same words, Ch1 8:28 (These dwelt in Jerusalem), and so went on with what followed there, instead of going on with what followed here; and, when he perceived his mistake, was loth to make a blot in his book, and so let it stand. We have a rule in our law, Redundans non nocet - Redundancies do no harm.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 35–44. 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 9:36 is a precise genealogical entry within the meticulous records of Israel, specifically enumerating six sons of Jeiel, an ancestor from the tribe of Benjamin: Abdon (his firstborn), Zur, Kish, Baal, Ner, and Nadab. This seemingly straightforward list is a crucial thread in the Chronicler's narrative, serving to establish the enduring continuity of the Israelite community, particularly the pre-Davidic royal lineage through Saul, and profoundly underscoring God's unwavering faithfulness in preserving His covenant people even through periods of profound disruption and exile.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device prominently at play in 1 Chronicles 9:36, and indeed throughout the extensive genealogies in the Book of Chronicles, is Enumeration. The verse presents a straightforward and systematic list of names, meticulously detailing the sons of Jeiel. This precise listing serves a critical function: to establish a clear, undeniable, and verifiable lineage, thereby powerfully emphasizing the Continuity and endurance of the family line through generations. The Chronicler's deliberate use of Repetition is also profoundly evident when comparing this verse and its surrounding context with the parallel account found in 1 Chronicles 8:29-38. This near-verbatim duplication is not redundant but rather underscores the paramount importance, reliability, and authoritative nature of the genealogical record for the post-exilic community. Furthermore, the entire genealogical section functions as a meticulous form of Historical Record-Keeping, providing foundational and indispensable information for the identity, heritage, and tribal claims of the returning exiles, thereby connecting them irrevocably to their sacred past and validating their legitimate place within the covenant community.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:36, as an integral part of a larger genealogical tapestry, powerfully illustrates God's meticulous involvement in human history and His unwavering commitment to His covenant promises. The preservation of these detailed family lines, even for individuals who might seem minor to the grand redemptive narrative, speaks volumes about divine sovereignty, faithfulness, and providential care. It underscores the profound truth that every life, every generation, plays an intentional and significant part in God's unfolding plan. For the post-exilic community, these lists were not merely historical curiosities but living, breathing affirmations of their identity as God's chosen people, providing profound assurance that despite exile, disruption, and national upheaval, their heritage and future were securely held in God's hands. This theological emphasis on continuity, divine preservation, and the meticulous nature of God's work resonates throughout the entirety of Scripture, demonstrating how God faithfully works through countless generations to fulfill His sovereign purposes.
REFLECTION AND APPLICATION
While a list of names might initially appear distant or irrelevant to contemporary life, 1 Chronicles 9:36, like all Scripture, holds profound lessons for deep reflection and practical application. It serves as a powerful reminder that God is deeply invested in the intricate details of history, orchestrating events and meticulously preserving lines to accomplish His grand redemptive plan. Our lives, too, are not random occurrences but are purposefully woven into a larger divine narrative, connecting us to a rich spiritual heritage and a future eternally guided by God's sovereign hand. This verse encourages us to cultivate a profound appreciation for the unwavering faithfulness of God across generations, recognizing that the very foundations of our faith were faithfully laid by those who came before us. It also challenges us to consider our own unique place in God's ongoing story, prompting us to ask how we are actively contributing to the enduring legacy of faith for future generations. Just as the returning exiles found identity, belonging, and renewed hope in their ancestral records, we too can find immense strength and purpose in understanding our spiritual lineage and the unwavering faithfulness of God throughout all of history.
Questions for Reflection
FAQ
Why are there so many genealogies in Chronicles, and why is this one repeated from Chapter 8?
Answer: The extensive genealogies in Chronicles, including the one in 1 Chronicles 9:36 which notably parallels 1 Chronicles 8:29-38, serve multiple crucial purposes for the post-exilic community. Firstly, they established identity and legitimacy. After the devastating Babylonian exile, many Israelites returned to a land they barely recognized, with their tribal and family structures fragmented and uncertain. These meticulously recorded lists helped them re-establish who belonged to which tribe, who had legitimate rights to ancestral land inheritance, and who was eligible for crucial priestly or royal service. Secondly, they powerfully emphasized continuity and God's faithfulness. By meticulously tracing lineages from Adam, through the patriarchs, to the returning exiles, the Chronicler profoundly demonstrated that God had faithfully preserved His covenant people despite their sins, the national judgment of exile, and profound societal disruptions. The repetition of certain genealogies, like this one, further underscores their paramount importance and undeniable reliability. It was a deliberate literary technique used to affirm the accuracy of the record, highlight key lineages (such as the line leading to Saul, Israel's first king), and ensure that the returning community had a firm, verifiable, and authoritative connection to their historical and spiritual roots. Ultimately, it was a profound theological statement that God's covenant promises to Israel were still valid, enduring, and actively being fulfilled.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 9:36 meticulously details a lineage leading to King Saul, a king who ultimately failed to uphold God's covenant, this seemingly distant genealogical entry finds profound Christ-centered fulfillment within the broader biblical narrative. The meticulous preservation of these family lines, particularly those of Benjamin and Judah, underscores God's unwavering and providential commitment to His promises, especially the promise of a coming King. Saul's kingship, though divinely appointed for a season, was temporary and deeply flawed, ultimately paving the way for the eternal, perfect kingship promised through the line of David (2 Samuel 7:12-16). The very necessity for such detailed genealogies throughout the Old Testament, culminating in the precise lineage of Jesus in Matthew 1:1-17 and Luke 3:23-38, highlights that the Messiah's identity was intrinsically linked to His human ancestry, demonstrating His rightful claim to the throne of David. Jesus, the ultimate "firstborn" over all creation (Colossians 1:15), perfectly fulfills the promise of a righteous King from a preserved lineage—one who would not fail like Saul but would establish an everlasting kingdom of peace and righteousness. Thus, even the seemingly dry lists of names in Chronicles powerfully point forward to the one who is the true Lord, the perfect King, and the faithful descendant who brings salvation and eternal life to all who believe (Romans 1:3-4).