TRV
Translation
King James Version
And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;
Complete Jewish Bible
Achaz fathered Ya'ra; Ya'ra fathered 'Alemet, 'Azmavet and Zimri; Zimri fathered Motza;
Berean Standard Bible
Ahaz was the father of Jarah; Jarah was the father of Alemeth, Azmaveth, and Zimri; and Zimri was the father of Moza.
American Standard Version
And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;
World English Bible Messianic
Ahaz became the father of Jarah; and Jarah became the father of Alemeth, and Azmaveth, and Zimri; and Zimri became the father of Moza;
Geneva Bible (1599)
And Ahaz begate Iarah, and Iarah begat Alemeth, and Azmaueth, and Zimri, and Zimri begate Moza.
Young's Literal Translation
and Ahaz--he begat Jaarah, and Jaarah begat Alemeth, and Azmaveth, and Zimri, and Zimri begat Moza,
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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 9:42 is a vital genealogical entry within the Chronicler's meticulous record of post-exilic Israel, specifically detailing a branch of the lineage of King Saul through his son Jonathan. This verse precisely lists Ahaz, Jarah, Alemeth, Azmaveth, Zimri, and Moza, serving as a crucial link in the comprehensive documentation that aimed to re-establish tribal identities, confirm historical continuity, and affirm God's enduring faithfulness in preserving the intricate fabric of Israel's past for the returned community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 9:42, and indeed throughout much of the Book of Chronicles, is Genealogy itself, which functions as a structured literary form to establish lineage, historical continuity, and tribal identity. The repetitive use of the verb "begat" (Hebrew, yalad) exemplifies Repetition, a device that emphasizes the continuous, unbroken chain of generations and the profound importance of family succession in ancient Israel. This rhythmic repetition underscores the meticulous record-keeping and the divine faithfulness in preserving the lines of Israel. Furthermore, the precise listing of names, often in a formulaic manner, demonstrates Enumeration, a technique used to provide a comprehensive and authoritative account, reinforcing the historical veracity and the ordered, divinely ordained nature of God's people within the covenant community. The consistent structure also lends a sense of Anaphora with the repeated "and...begat," creating a predictable rhythm that reinforces the unbroken flow of generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
While appearing to be a dry list of names, 1 Chronicles 9:42 carries profound theological weight, speaking to God's meticulous sovereignty over human history. It demonstrates that even the seemingly obscure details of lineage are an integral part of His grand design. The preservation of these records, especially for a king like Saul whose reign ended in tragedy and whose line did not lead to the Davidic monarchy, powerfully underscores God's unwavering faithfulness to His people and His commitment to His promises, regardless of human failure or the passage of time. It also highlights the biblical emphasis on corporate identity and the intergenerational nature of God's covenant with Israel, where the actions and identities of individuals are inextricably linked to their family and tribal heritage. This theological principle of continuity and divine oversight sets the stage for understanding the broader narrative of salvation history, culminating in the Messiah.
REFLECTION AND APPLICATION
At first glance, a genealogical verse like 1 Chronicles 9:42 might seem distant from the concerns of daily life, yet it offers powerful and enduring lessons for contemporary believers. It serves as a profound reminder that every individual, no matter how briefly mentioned in the grand tapestry of history, holds a significant and cherished place in God's overarching plan. Just as the Chronicler meticulously recorded these names, God knows each of us intimately, valuing our lives, our unique stories, and our contributions to His unfolding narrative. This verse encourages us to appreciate our own heritage, recognizing the spiritual, familial, and cultural legacy passed down through generations, and to thoughtfully consider the legacy we are building for those who will follow. Furthermore, the precision and persistence evident in these ancient records speak volumes about God's unwavering faithfulness and His meticulous attention to detail. If God cares enough to preserve such intricate lineages over millennia, we can trust His sovereign care and watchful oversight in every aspect of our own lives, even in the seemingly mundane or forgotten details, knowing that our lives are woven into His eternal purpose.
Questions for Reflection
FAQ
Why are biblical genealogies, like the one in 1 Chronicles 9:42, so important, especially if they seem repetitive or just lists of names?
Answer: Biblical genealogies are far from mere lists; they serve several crucial and multifaceted purposes within the sacred text. First, they establish historical continuity and authenticity, demonstrating the unbroken lineage of God's people and providing tangible evidence for the fulfillment of His promises across generations. For the post-exilic community, these records were vital for re-establishing tribal identities, confirming land rights, and determining eligibility for priestly and Levitical service, as clearly illustrated in Nehemiah 7. Second, they underscore God's faithfulness and meticulous sovereignty over history, showing that every individual and every generation plays a precise role in His grand design, even those whose lives are only briefly noted. Third, they often serve a profound theological purpose, particularly in tracing the lineage of key figures like King David or, most significantly, the Messiah, Jesus Christ, as meticulously recorded in the opening chapters of the New Testament in Matthew 1 and Luke 3. These genealogies connect the present to the past, affirming God's ongoing work through His chosen people and demonstrating the divine precision with which His redemptive plan unfolds through human history.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 9:42 details a lineage that does not directly lead to the Davidic line from which the Messiah would come, it nonetheless contributes profoundly to the broader biblical emphasis on lineage, divine continuity, and the meticulous outworking of God's plan, which ultimately finds its glorious climax in Jesus Christ. The very existence and meticulous preservation of these seemingly minor genealogies underscore God's sovereign control over all of human history and His unwavering faithfulness to His promises, even those that seem to diverge from the main Messianic path. Every "begat" in the Old Testament, whether leading to kings, priests, or commoners, implicitly points to the ultimate "seed" promised in Genesis 3:15 and further specified through the line of Abraham, Isaac, Jacob, and Judah. The careful attention to lineage in Chronicles prepares the reader's mind for the climactic genealogies of Jesus in Matthew 1 and Luke 3, which irrefutably demonstrate His rightful claim as the Christ, the Son of David, and the Son of God, fulfilling all the Old Testament expectations. Thus, even a verse like 1 Chronicles 9:42, by affirming the importance of lineage and God's historical oversight, subtly directs our gaze towards the One in whom all God's promises find their resounding "Yes" and "Amen" (2 Corinthians 1:20), Jesus, who is the culmination of all history and the ultimate fulfillment of God's meticulous and redemptive plan for humanity.