Deeper Commentary
1Ch 8:1 Benjamin became the father of Bela his firstborn, Ashbel the
second, Aharah the third-
Although the Chronicles genealogies and record tends to focus upon the
Levites, the genealogy of Benjamin is perhaps stressed here because it is to
provide a backdrop to Saul, whom we will begin reading about when the
narrative begins in 1 Chron. 10. But that genealogy will begin specifically
at :29. Here we are reading of the Benjamites who lived in Jerusalem (:28).
Benjamin was originally in Benjamite territory.
1Ch 8:2 Nohah the fourth and Rapha the fifth-
Gen. 46:21 says that Benjamin had ten sons when the Jacob family moved
into Egypt, but here seven of them are in fact his grandsons. Benjamin was
hardly a child when the brothers came to buy corn. He was in his 20s, and
according to the Hebrew text he had ten sons already, and presumably some
daughters; perhaps suggesting that his father's favouritism and obsession
with him had not been helpful morally, and had resulted in him having
multiple relationships from a young age. However, the LXX lists only three
sons, and makes the rest of the list the sons of Bela. And yet Benjamin
would not have been old enough to have been a grandfather. So it could be
that he had married a woman who had children of her own who became
Benjamin's, or that he somehow adopted these children. There would have
been a very large extended family around Jacob, and maybe these children
were simply under the care of Benjamin. However, the genealogy in Num.
26:40 appears to support the LXX text here, with Ard and Naaman given as
grandsons of Benjamin and not sons. We must remember that genealogies,
numbers and dates are not used in Semitic languages in the strictly
literalistic way in which they are in European languages. Heb. 7:10 can
therefore argue that Melchizedek blessed Levi because he blessed Abraham,
and Levi was a descendant of Abraham, "yet in the loins of his father".
And this establishes Melchizedek as greater than Levi, and in turn, the
priests descended from him. That argument may appear very stretched and
even technically inaccurate to European ears. But it had absolute validity
in Hebrew thought. And so the grandchildren of Benjamin, yet unborn, could
be listed as being in existence when Benjamin went into Egypt, and even be
numbered amongst the group at that time. This is why the grandchildren of
the maids are counted as if they are the direct children of the maids; see
on Gen. 46:9,18. We likewise read that Jacob brought his twelve sons out
of Mesopotamia, including Benjamin (Gen. 35:24,26). But Benjamin was born
later, in Canaan. But on this basis of being counted as "in the loins of"
an ancestor, Benjamin could also be presented as having come out of
Mesopotamia. If this kind of thing were better appreciated by Bible
readers, it would be better understood that there was no personal
pre-existence of the Lord Jesus in actuality, although He is spoken of as
existing prior to His birth.
1Ch 8:3 Bela had sons: Addar, Gera, Abihud-
The simple truth is that Benjamin, the "little one" (Gen. 44:20), has
more descendants listed to his name than any of the brothers. Is. 60:22
clearly alludes to this- "a little one shall become a thousand, and a
small one a strong nation". It is the theme of the patriarchal family; the
firstborns are deposed, the elder serves the younger, the weak become
strong, the little one becomes mighty.
1Ch 8:4 Abishua, Naaman, Ahoah-
These names of Benjamin's sons / grandsons recur in :7. Perhaps the
sons of Ehud were named after those of Benjamin / Bela, as a sign of
loyalty to the founding fathers of the tribe. There seems another example
of this noted on :16. See on :22.
1Ch 8:5 Gera, Shephuphan and Huram-
See on :4. These names, meaning "grain", "serpent like" and "white",
hardly reflect much spirituality. Indeed the true Israel of God had very
shaky beginnings, and their founding fathers were nothing at all to be
proud of in spiritual terms. They were to be God's people by grace alone.
1Ch 8:6 These are the sons of Ehud, who are the heads of fathers’
households of the inhabitants of Geba, and they carried them captive to
Manahath-
This Ehud appears rather abruptly, and may be the same as "Abihud" of
:3. But the judge of Israel, Ehud, was a Benjamite who was son of Gera
(Jud. 3:15), and he sounds like the same person. So these men listed as
"sons of Ehud" may actually simply be 'relatives of' Ehud, for "sons
of" is a very vague phrase in Hebrew. In this case we would be learning
that Ehud's family were carried captive to Manahath, a place in Moab. And
this would explain his motivation in fighting to free Israel from Moabite
domination.
1Ch 8:7 Naaman, Ahijah and Gera. He carried them captive, and he became
the father of Uzza and Ahihud-
See on :4. The idea may be that Ehud had two sons after his relatives
had been taken captive to Moab. Their names, "strong" and "riddle", may
refer to Ehud's being left-handed, and his slaying of Eglon by that
strength. See on :8.
1Ch 8:8 Shaharaim divorced his two wives, Hushim and Baara. Later, when he
lived in the country of Moab, he married Hodesh-
These records seem to stress the weakness and occasional strength of
these children of God. This is one of the major lessons from Chronicles.
Every now and then, the list of names is interrupted by a piece of
information which indicates God's awareness of their spirituality. For
example, the fact some men had more than one wife or a wife from a nation
other than Israel is often recorded (1 Chron. 1:32; 2:3,26,35,48; 4:18; 5:1;
7:14; 8:8). The way these interruptions occur in the lists of names stands
out. This is surely to indicate two things: that many faithful men (e.g.
Abraham and Caleb, 1 Chron. 1:32; 2:46) made mistakes in this area of life,
and secondly that all down the centuries God has not forgotten that they
married out of the faith, or that they allowed the pressures of their
surrounding world to influence them to break away from the ideal one man:
one woman standard of Eden. These two facts provide us with both warning and
comfort, in that although God is sensitive to failure, He is still able to
justify men, to count them as if they are righteous for the sake of their
covenant relationship with Him, even though (e.g.) their married life was
not completely in order.
1Ch 8:9 his wife and had seven sons: Jobab, Zibia, Mesha, Malcam-
These children of his second marriage were a new beginning for
Shaharaim, perhaps that is the sense of his name, 'double dawn'. But their
names include the god Malcam of Ammon [which was likely also worshipped in
Moab where they had been in captivity], which doesn't give the impression
of much spirituality.
1Ch 8:10 Jeuz, Shachia and Mirmah. These were his sons, heads of fathers’
households-
As noted on :9, these names all tend to have idol or apostate
associations. Jeuz = 'departure / apostacy', Shachia = 'captivation',
Mirmah = 'deceit'.
1Ch 8:11 By Hushim he became the father of Abitub and Elpaal-
But in :8 we read he had divorced Hushim. Perhaps he remarried her, an
abomination under the law. Maybe that is also the reference of his name,
'double dawn'. The theme of spiritual weakness is again continued.
1Ch 8:12 The sons of Elpaal: Eber, Misham and Shemed, who built Ono and
Lod with its towns-
The Chronicles genealogies were rewritten for the exiles, to enable
them to better locate themselves within Israel's history. These cities
featured in the restoration (Ezra 2:33; Neh. 7:37; 11:35). The Targum adds
“Which the children of Israel ravaged and burnt with fire, when they made
war on the tribe of Benjamin in Gibeah”.
1Ch 8:13 and Beriah and Shema, who were heads of fathers’ households of
the inhabitants of Aijalon, who put to flight the inhabitants of Gath-
This appears in purposeful contrast to how the men of Gath are recorded
as slaying some of the men of Ephraim the largest tribe (1 Chron. 7:21),
whereas the men of Benjamin, the smallest tribe, slew the men of Gath (1
Chron. 8:13). It is God's way of showing how He works through the small
and confounds the things which appear mighty.
1Ch 8:14 and Ahio, Shashak, Jeremoth-
From :13,14 we appear to have a new list of Benjamite heads of
families. The names from :14 - :27 are divided into five groups: the sons
of Beriah (:16), Elpaal (:18), Shimei (:21), Shashak (:25) and Jeroham
(:27).
1Ch 8:15 Zebadiah, Arad, Eder-
Arad, "fugitive / exile", is one of several examples of names which
sound appropriate to the exiles; see on :18. The message of the
genealogies was and is that God's people had been in defeat, exile and
captivity before, but had survived.
1Ch 8:16 Michael, Ishpah and Joha, the sons of Beriah-
I suggested on :14 that this is a new list of Benjamite heads of
families, separate to that which precedes it. But the names Beriah and
Shashak repeat (:16,25) what is in :13,14. It could be the names simply
repeat, as we saw on :4, where the sons of Ehud were named after those of
Benjamin / Bela, as a sign of loyalty to the founding fathers of the
tribe. Perhaps this was a tradition of the Benjamites. See on :22.
1Ch 8:17 and Zebadiah, Meshullam, Hizki, Heber-
We wonder whether these are sons of the same Elpaal of :12. But as
suggested on :16, to recycle personal names appears to have been a
Benjamite tradition, as it has been in many tribes worldwide.
1Ch 8:18 Ishmerai, Izliah and Jobab, the sons of Elpaal-
These names again, as noted on :15, are examples of names which sound
appropriate to the exiles. Ishmerai ("He who will be preserved"), Izliah
("Yah will draw out") and Jobab ("weeper", as the exiles wept by the
rivers of Babylon). The message of the genealogies was and is that God's
people had been in defeat, exile and captivity before, but had survived.
1Ch 8:19 and Jakim, Zichri, Zabdi-
Names again pertinent to the exile; respectively, "He will raise up /
He will remember / He will give".
1Ch 8:20 Elienai, Zillethai, Eliel-
Elienai is “My eyes look towards Jehovah", which was the feeling of the
faithful captives in Ps. 123:2.
1Ch 8:21 Adaiah, Beraiah and Shimrath, the sons of Shimei-
"Yah has adorned" (Adaiah) and "Yah has created" (Beraiah) state the
parents' faith that what God had promised, to create (Is. 65:17) and adorn
(Jer. 31:4) a restored Israel, He had as good as done. For this is the
essence of faith- to feel and believe that what is not yet fulfilled has
in fact happened, so certain is God to come through with His purpose (Mk.
11:24).
1Ch 8:22 and Ishpan, Eber, Eliel-
Again we see the repetition of the name Eliel (:20). This confirms the
suggestion on :4,16,17 that this chapter is not in fact hopelessly jumbled
by various editors, but simply reflects a common tribal tradition of
repeating names. We recall how Israel and Judah both had a king called
Jehoram at the same time (2 Kings 1:17).
1Ch 8:23 Abdon, Zichri, Hanan-
As noted on :22, many of these names repeat; another Zichri is in
:19.
1Ch 8:24 Hananiah, Elam, Anthothijah-
Perhaps meaning a person from Anathoth, which was in Benjamin and was
a priestly town, where Jeremiah was from (Jer. 1:1). But the form in which
it is here means 'Yah answers'.
1Ch 8:25 Iphdeiah, and Penuel the sons of Shashak-
I suggested on :14 that this is a new list of Benjamite heads of
families, separate to that which precedes it. But the names Beriah and
Shashak repeat (:16,25) what is in :13,14. It could be the names simply
repeat, as we saw on :4, where the sons of Ehud were named after those of
Benjamin / Bela, as a sign of loyalty to the founding fathers of the
tribe. Perhaps this was a tradition of the Benjamites. See on :22.
1Ch 8:26 and Shamsherai, Shehariah, Athaliah-
"Shehariah", "Yah has sought", has relevance to God's seeking of His
lost sheep at the restoration, as prophesied in Ez. 34 and often. But they
had to seek Him (Hos. 5:15 uses the same word for "sought"); and the
meeting of the searching God with the man searching for Him can be
electric, the Father meeting the prodigal.
1Ch 8:27 Jaareshiah, Elijah and Zichri, the sons of Jeroham-
There is also a Zichri in :19,23; see on :22. "Elijah",
'Yahweh is the God', would be a challenge to Israel's common idea that
they could serve Yahweh through serving the other gods. But their one and
only God was to be Yahweh, and that left no space for worshipping any
other god.
1Ch 8:28 These were heads of fathers’ households throughout their
generations, chief men: these lived in Jerusalem-
This appears to begin the summary of the Jerusalem Levites and their
division of labour which finishes in 1 Chron. 9:34.
1Ch 8:29 In Gibeon there lived the father of Gibeon, whose wife’s name was
Maacah-
The following genealogical information on Saul is to provide background
for the historical narrative which will begin with the death of Saul in 1
Chron. 10. And it begins with the point that Saul was grandson of the
founder of Gibeon, or Gibeah of Saul. When he made out to Samuel that he
was from an insignificant family, he was [like us when facing God's call]
making desperately untrue excuses.
1Ch 8:30 and his firstborn son Abdon, and Zur, Kish, Baal, Nadab-
When a passage is repeated twice, surely God wishes
us to perceive something. 1 Chron. 8:30-34 is repeated in 9:36-40. The
reason seems to be that the name 'Baal' was used by the leaders of Israel.
Gibeon's children included Kish and Baal , Kish's son was king
Saul, Saul had a son called Eshbaal as well as Jonathan,
David's beloved friend; and Jonathan had a son called Meribbaal .
These are not the names as recorded elsewhere; evidently the Chronicles
record is highlighting the fact that there was a strand of weakness for
idols in the family of Saul, including in Jonathan- who was a type of us
in his friendship of David / Jesus. Surely this helps us to better relate
to him; his love of David, his appreciation of David's righteousness, his
belief that David would have the future Kingdom, struggled against the
fact that the worldly influence of his father and great-grandfather still
rubbed off upon him.
1Ch 8:31 Gedor, Ahio and Zecher-
We note that none of the names of the sons of Kish feature the 'Yah'
prefix or suffix. Saul didn't come from a spiritual background, and yet
the Spirit of God was strong enough to change him and give him "another
heart". Just as it can transform secular, irreligious man today.
1Ch 8:32 Mikloth became the father of Shimeah. They also lived with their
brothers in Jerusalem, over against their brothers-
The idea is that some of the family lived in Jerusalem, 'opposite', as
it were, the family who remained in Gibeah. Jerusalem was originally in
Benjamin's territory. Mikloth may refer to another brother of Saul. For
the purpose of this genealogy is to introduce us to Saul.
1Ch 8:33 Ner became the father of Kish; and Kish became the father of Saul;
and Saul became the father of Jonathan, Malchishua, Abinadab and Eshbaal-
See on 1 Sam. 16:8. 1 Sam. 31:2; 1 Chron. 10:2 read "Jonathan, Abinadab
and Malchishua", whereas 1 Sam. 14:49 has "Jonathan, Ishvi and
Malchishua". "Ishvi" may be another name for Abinadab; or we may note that
the word means "and the second...", which would make sense in 1 Sam.
14:49. The genealogies of 1 Chron. 8:33; 9:39 also mention Esh-Baal or
Ishbosheth; perhaps his name mentioning the "Baal" compound was the reason
for its exclusion. Having such a name reflects upon Saul's lack of total
devotion to Yahweh.
1Ch 8:34 The son of Jonathan was Merib Baal; and Merib Baal became the
father of Micah-
Merib-baal (1 Chron. 8:34; 9:40) could mean 'the shame of Baal', but
there is evidence that Saul's daughter Michal had an idol and it is likely
that even Jonathan was not free of idolatry. Idolatry has always been a
besetting weakness amongst even the best of God's people. He is called
"Mephibosheth" in 2 Sam. 9:6, which is apparently a name which would have
arisen from changing his original name, Meribbaal 'man of Baal' (1 Chron.
8:34), to something which means 'the dispeller of shame'. i.e. Baal. The
suffix 'baal' could suggest that even Jonathan was closer to idolatry than
we would like, and at least he didn't use the 'Yah' suffix in the name of
his children. But Mephibosheth had perhaps repented of this, renouncing
Baal as shameful, and yet still struggled to believe in the extent of
Yahweh's grace to him through David.
Tragically, we so often read of Yahweh's people carrying the names of
Baal or other gods within their own names- e.g. Merib-baal (1 Chron. 8:34;
9:40); Ishbaal (1 Chron. 8:33; 9:39); Baal-yada (1 Chron. 14:7); and
perhaps worst of all, Baal-Yah (1 Chron. 12:5). Is our 'name' or
personality before God the same tragic mixture of flesh and spirit?
1Ch 8:35 The sons of Micah: Pithon, Melech, Tarea, and Ahaz-
Micah may refer to another brother or son of Saul, or possibly to a
child of Jonathan. For the purpose of this genealogy is to introduce us to
Saul. "Melech", "king", may refer to the son or relative whom Saul favoured
to succeed him, as kings often didn't choose their firstborn sons to succeed
them. In this case, it reflects his refusal to believe the reality of the
fact that David was to succeed him. Men are all the time in denial of God's
word and all the evidence that it is going to come true, and act and plan as
if sleepwalking or in amnesia, as if it will not.
1Ch 8:36 Ahaz became the father of Jehoaddah; and Jehoaddah became the
father of Alemeth, Azmaveth and Zimri; and Zimri became the father of Moza-
Jehoaddah is called Jarah in 1 Chron. 9:42. "Jarah" is the very same
word for "honeycomb" used in the record of how Jonathan ate of a honeycomb
after his great victory over the Philistines, and his father Saul sought to
kill him for it (1 Sam. 14:27). We are reading here of the relatives of
Saul, so it may well be that this child was named in favour of and respect
for Jonathan rather than Saul.
1Ch 8:37 Moza became the father of Binea; Raphah was his son, Eleasah his
son, Azel his son-
We may wonder this particular line of Saul's family is recorded. We
note that unlike the names of Saul's brothers, the names of this branch
generally speak of God or spiritual things. Perhaps the names carried
significance to those for whom these genealogies were first prepared. Or
maybe the idea is that those who are spiritually minded are the ones whose
name is preserved.
1Ch 8:38 Azel had six sons, whose names are these: Azrikam, Bocheru,
Ishmael, Sheariah, Obadiah and Hanan. All these were the sons of Azel-
As noted on :37, these are all generally Godly or spiritual names.
The fact they are all such names is surely a signpost to the fact that
Azel was a spiritual person. And yet Saul's branch of the family didn't
have such names. This may be to point up the way that God it seems
willfully chose a person from an unspiritual background, when there were
more spiritually qualified people even within his own wider family.
Because He wished to declare His power of transformation in that man,
through the work of the Spirit on his heart; even though Saul was to later
refuse to cooperate. But this, it seems, was God's potential plan for him.
1Ch 8:39 The sons of Eshek his brother: Ulam his firstborn, Jeush the
second, and Eliphelet the third-
Ulam is twelfth from Saul, although generations are often skipped in
these genealogies. So seeing that Hezekiah was thirteenth from David, we
can conclude that it was Isaiah or Hezekiah who may have first ordered
these genealogies to be drawn up, although they were rewritten at the
times of the exiles.
1Ch 8:40 The sons of Ulam were mighty men of valour, archers, and had many
sons, and sons’ sons, one hundred and fifty. All these were of the sons of
Benjamin-
Saul is likewise described as a "mighty man of valour" (1 Sam. 9:1). The
impression is given that he was from a family which included many such
people. And yet this would mean that Saul was making excuses when he
attempts to turn down Samuel's call of him to kingship; for he therefore
wrongly claimed that he was from a small and insignificant, unqualified
family in Benjamin. We too can make all manner of dumb excuses and paint a
quite wrong self image- in order to avoid God's call.
Previous Chapter
