TRV
Translation
Complete Jewish Bible
and Motza fathered Bin'a. His son was Rafah, his son El'asah and his son Atzel.
Berean Standard Bible
Moza was the father of Binea. Rephaiah was his son, Elasah his son, and Azel his son.
American Standard Version
and Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.
World English Bible Messianic
and Moza became the father of Binea; and Rephaiah his son, Eleasah his son, Azel his son.
Geneva Bible (1599)
And Moza begate Binea, whose sonne was Rephaiah, and his sonne was Eleasah, and his sonne Azel.
Young's Literal Translation
and Moza begat Binea, and Rephaiah is his son. Eleasah his son, Azel his son.
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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 9:43 is a precise and vital entry within the meticulous genealogical records of the tribe of Benjamin, serving as a foundational link in the comprehensive historical account compiled for the post-exilic community. This verse, detailing the lineage "And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son," transcends a mere list of names to underscore the profound importance of identity, continuity, and God's unwavering faithfulness in preserving His covenant people and their heritage through successive generations, even amidst periods of national dispersion and the arduous task of rebuilding.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 1 Chronicles 9:43, and indeed throughout the initial chapters of Chronicles, is Genealogy itself, which functions as a Catalogue or List. This systematic enumeration of names and relationships serves a crucial historical and theological purpose, establishing identity, continuity, and legitimacy for the returning exiles. The repetitive phrase "his son" (or the implicit "begat" in the initial clause) creates a form of Anaphora or Repetition, which not only reinforces the direct lineal succession but also provides a rhythmic, almost incantatory quality to what might otherwise be a dry list. This repetition emphasizes the unbroken chain of generations, highlighting the meticulous nature of the record-keeping and the importance of each individual link in the family tree. While not overtly poetic, the structure and repetition contribute to the authoritative and comprehensive nature of the historical account, underscoring the divine hand in preserving these lineages.
THEOLOGICAL AND THEMATIC CONNECTIONS
While 1 Chronicles 9:43 appears as a simple list of names, its inclusion in the biblical record carries profound theological weight. It speaks to God's meticulous attention to detail, His sovereign hand in human history, and His unwavering faithfulness to His covenant promises. The preservation of these seemingly obscure lineages underscores the divine commitment to maintaining a people through whom His redemptive plan would unfold. Every name, every "begat," is a testament to God's providential care, ensuring the continuity of the chosen nation and, ultimately, the lineage that would lead to the Messiah. These genealogies are not just historical documents; they are theological affirmations that God works through generations, preserving His people even when their existence seems precarious, all for the ultimate fulfillment of His eternal purposes. They remind us that even the most obscure details of history are under God's control and serve His grand design.
REFLECTION AND APPLICATION
The seemingly mundane nature of a genealogical verse like 1 Chronicles 9:43 invites us to look beyond the surface and discern deeper truths about God's character and our place in His grand narrative. It reminds us that God is intimately involved in the details of history, recognizing and valuing every individual, even those whose names appear briefly in a long list. Just as the post-exilic Israelites needed to understand their physical heritage to rebuild their community and reclaim their identity, believers today are called to appreciate their spiritual heritage—the long line of faith that connects us to patriarchs, prophets, apostles, and ultimately to Christ. This verse encourages us to consider the importance of continuity, of faithfully passing on the truths of the gospel and godly values from one generation to the next, contributing to the spiritual legacy that will impact future generations for the glory of God. Our lives, though seemingly small in the vast tapestry of history, are woven into God's eternal plan, and every act of faithfulness, no matter how seemingly insignificant, contributes to His unfolding purpose and the building of His eternal kingdom.
Questions for Reflection
FAQ
Why are these detailed genealogies, like 1 Chronicles 9:43, so prominent in the Bible, especially in a book like 1 Chronicles?
Answer: Detailed genealogies are prominent in the Bible for several crucial reasons, particularly in books like 1 Chronicles, which were written for the post-exilic community. First, they served as vital historical and legal records for ancient Israel, establishing tribal identities, land claims, and inheritance rights, which were essential for societal order and the re-establishment of the nation after exile. Second, they affirmed the legitimacy of priestly and royal lines, ensuring that only those of the proper lineage could serve in the temple or claim kingship, thereby preserving the integrity of religious and political institutions. Third, and most profoundly, these genealogies underscore God's unwavering faithfulness to His covenant promises. By meticulously tracing these lines, the Bible demonstrates God's providential hand in preserving a chosen people through whom His redemptive plan would unfold, ultimately culminating in the lineage of the Messiah. They show that God is a God of history, working through generations to bring about His purposes, ensuring that His promises, such as those made to David in 2 Samuel 7, would be fulfilled precisely and completely.
CHRIST-CENTERED FULFILLMENT
The seemingly dry genealogical entry of 1 Chronicles 9:43, like all biblical genealogies, finds its ultimate significance and profound fulfillment in Jesus Christ. The meticulous preservation of these family lines, even those of seemingly minor figures like Moza, Binea, Rephaiah, Eleasah, and Azel, underscores God's sovereign and providential hand guiding human history towards the arrival of His Son. Every "begat" in the Old Testament, every carefully recorded generation, points forward to the ultimate "Son" who would be born into human history, fulfilling the promises made to Abraham and David, and bringing to completion the entire redemptive narrative. The very purpose of these extensive records in Chronicles was to establish the continuity of God's people and the lineage of the Davidic covenant, ensuring that when the "fullness of time had come," God would send forth His Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons (Galatians 4:4-5). Jesus is the culmination of all these lineages, the ultimate heir to every promise, the one through whom God has spoken to us in these last days (Hebrews 1:1-2). He is the "root and the descendant of David," the bright morning star (Revelation 22:16), demonstrating that God's detailed attention to lineage in the Old Testament was always pointing to the perfect, unblemished lineage of the Lamb of God, who takes away the sin of the world (John 1:29), through whom all who believe become children of God, not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).