TRV
Translation
King James Version
And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
Complete Jewish Bible
Ner fathered Kish; Kish fathered Sha'ul; and Sha'ul fathered Y'honatan, Malkishua, Avinadav and Eshba'al.
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.
American Standard Version
And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
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.
Geneva Bible (1599)
And Ner begate Kish, and Kish begate Saul, and Saul begate Ionathan and Malchishua, and Abinadab and Eshbaal.
Young's Literal Translation
And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchi-Shua, and Abinadab, and Esh-Baal.
See also
In the KJVVerse 10,655 of 31,102
Study This Verse
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 9:39 presents a crucial genealogical entry within the Chronicler's meticulous records, tracing the lineage from Ner through Kish to Saul, Israel's inaugural king, and then enumerating four of Saul's sons: Jonathan, Malchishua, Abinadab, and Eshbaal. This concise verse serves as a historical anchor, affirming the reality of Saul's reign within the broader narrative of God's people and providing essential continuity and identity for the post-exilic community to whom the book was addressed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 9:39, and indeed throughout the initial chapters of Chronicles, is Genealogy. This structured list of ancestors and descendants serves not only as a historical record but also as a profound theological statement, affirming continuity and identity. The repetitive use of the verb "begat" (Hebrew, yālad') is a clear example of Anaphora or Repetition, creating a rhythmic, cumulative effect that underscores the unbroken chain of generations and the persistent continuity of God's covenant people. Furthermore, the Chronicler's choice to include "Eshbaal" rather than "Ish-bosheth" (as found in the parallel accounts in Samuel) can be seen as a form of Intertextual Allusion or Variant Reading. This invites the discerning reader to compare and contrast the different textual traditions and to consider the theological implications inherent in each naming convention. This subtle variation highlights the meticulous nature of the Chronicler's work and the rich, layered historical depth of the biblical record.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:39, though a seemingly simple genealogical entry, is rich with profound theological implications. It underscores the biblical emphasis on lineage as a divinely ordained vehicle for God's redemptive plan. The meticulous recording of generations, even those marked by human failure like Saul's, powerfully demonstrates God's sovereignty over history and His unwavering faithfulness to His covenant promises. The genealogies serve to affirm the enduring identity of Israel as a chosen people, inextricably connected to Abraham and the patriarchs, and to establish the legitimacy of their claims to land and heritage. The transition from Saul's line to David's, implicitly foreshadowed by the listing of Saul's sons and their ultimate demise, highlights God's ultimate choice of a king after His own heart, preparing the way for the enduring and eternal Davidic covenant. This verse reminds us that God works through real historical individuals and families, weaving their stories into His grand, overarching narrative of salvation.
REFLECTION AND APPLICATION
While a list of names might initially appear dry or merely historical, 1 Chronicles 9:39 offers profound and enduring insights for contemporary reflection and application. It serves as a powerful reminder that every individual, even those whose stories might be marked by failure, transition, or a less prominent role (like Saul's), plays an integral part in God's grand, unfolding narrative of redemption. The Bible's meticulous attention to historical detail and lineage underscores the profound importance of our own heritage, both familial and spiritual. We are not isolated individuals but are intricately connected as part of a larger story, linked to those who came before us and those who will come after. Recognizing this profound continuity can foster a deeper appreciation for the unwavering faithfulness of God across generations and illuminate our own unique place within His unfolding purposes. It encourages us to consider thoughtfully how our lives, choices, and legacies contribute to the spiritual heritage we pass on, whether within our immediate families, our local communities, or the broader global church.
Questions for Reflection
FAQ
Why does 1 Chronicles 9:39 use the name "Eshbaal" for Saul's son, while other biblical texts use "Ish-bosheth"?
Answer: The use of "Eshbaal" in 1 Chronicles 9:39 (and 1 Chronicles 8:33) for one of Saul's sons, while the books of Samuel consistently refer to him as "Ish-bosheth" (e.g., 2 Samuel 2:8, where Ish-bosheth is made king), reflects a deliberate scribal or editorial practice driven by significant theological concerns. The name "Eshbaal" literally means "man of Baal," directly connecting him to the Canaanite deity Baal, whose worship was a major source of apostasy and spiritual corruption in Israel. To avoid any association with this pagan god, later scribes or the Chronicler himself (in other contexts, or by relying on different source traditions) altered the name to "Ish-bosheth," which means "man of shame." The element "bosheth" (shame) was often used as a derogatory substitute for "Baal" in Hebrew names (e.g., Jerubbaal becoming Jerubbesheth in Judges 8:35). The Chronicler's decision to retain "Eshbaal" in this specific genealogy might indicate reliance on an older, unedited source, or it could subtly highlight the historical reality of syncretistic influences, even within the royal family, before the full theological implications were later emphasized through name changes in other texts.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 9:39 directly details the lineage of Saul, Israel's first king, its deeper Christ-centered fulfillment lies in how it contributes to the overarching biblical narrative of kingship that ultimately culminates in Jesus Christ. Saul's line, though divinely appointed for a time, ultimately failed due to disobedience and spiritual compromise, foreshadowing the profound need for a perfect, eternal King who would not falter. The meticulous genealogies in Chronicles, including this verse, serve to establish the historical continuity of God's people, a divinely preserved lineage through which the promised Messiah would eventually come. The very concept of a divinely chosen king, first seen in Saul, then established eternally in David's line through the covenant promise in 2 Samuel 7:12-16, points directly to Jesus. He is the ultimate "man" – not of Baal or of shame, but the Son of God, the true King of Israel who perfectly fulfills the Davidic covenant in every respect. The genealogies presented in Matthew 1 and Luke 3 meticulously trace Jesus's lineage, demonstrating His rightful claim to the throne, not through Saul's flawed and transient line, but through David's, ultimately revealing Him as the one who takes away the shame and sin of the world, establishing an everlasting kingdom that will never fail (Luke 1:33).