The Fallible Study Bible

The Fallible · Synthetic · Study Bible

1 Chronicles9:42–44

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

1 Chronicles 9:42–44 — . Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

42

Ahaz was the father of Jarah; Jarah was the father of Alemeth, Azmaveth, and Zimri; and Zimri was the father of Moza.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’ā·ḥāz hō·w·lîḏ ’eṯ- ya‘·rāh wə·ya‘·rāh hō·w·lîḏ ’eṯ- ‘ā·le·meṯ wə·’eṯ- ‘az·mā·weṯ wə·’eṯ- zim·rî wə·zim·rî hō·w·lîḏ ’eṯ- mō·w·ṣā

Word by word16 · parsed
וְאָחָז֙wə·’ā·ḥāzAhazH271
√ ʼÂchâz — Achaz, the name of a Jewish king and of an IsraeliteConjunctive wawNounpropermasculine singular
ʼÂchâz: Achaz, the name of a Jewish king and of an Israelite Note the lexicon's own care: the name belongs both to a king of Judah and to an ordinary Israelite. This Ahaz is the second kind, a Benjamite in Saul's house, and the chain that runs from him ends in v. 44 with six names and then nothing.
הוֹלִ֣ידhō·w·lîḏwas the father ofH3205
√ yâlad — to bear youngVerbHifilPerfectthird person masculine singular
yâlad: to bear young (Hifil) The engine of the whole unit. A causative perfect, third person masculine singular, repeated at words 5 and 13, so that the verse is three identical hammer strokes with different names between them. It is worth noticing what the verb does not say: no reign, no deed, no death, only that one generation caused the next to exist. Chronicles will spend this verb until it reaches a throne.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
ʼêth: the object marker Untranslatable; it only says "what follows is the object."
יַעְרָ֔הya‘·rāhJarahH3294
√ Yaʻrâh — Jarah, an IsraeliteNounpropermasculine singular
וְיַעְרָ֗הwə·ya‘·rāhJarahH3294
√ Yaʻrâh — Jarah, an IsraeliteConjunctive wawNounpropermasculine singular
הוֹלִ֛ידhō·w·lîḏwas the father ofH3205
√ yâlad — to bear youngVerbHifilPerfectthird person masculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
עָלֶ֥מֶת‘ā·le·meṯAlemethH5964
√ ʻÂlemeth — Alemeth, the name of a place in Palestine and of two IsraelitesNounpropermasculine singular
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
עַזְמָ֖וֶת‘az·mā·weṯAzmavethH5820
√ ʻAzmâveth — Azmaveth, the name of three Israelites and of a place in PalestineNounpropermasculine singular
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
זִמְרִ֑יzim·rîand ZimriH2174
√ Zimrîy — Zimri, the name of five Israelites, and of an Arabian tribeNounpropermasculine singular
Zimrîy: Zimri, the name of five Israelites, and of an Arabian tribe A relatively common name in the lexicon's own count, and the Verifier finds it shared with the parallel register at 1 Chronicles 8:36. Zimri is the hinge of the verse in the strictest grammatical sense: at word 11 he is an accusative marked by אֶת, and at word 12 the same name, now carrying the conjunctive waw, becomes the subject of the same verb. Received, then giving. That double role is the whole motion of a genealogy compressed into two consecutive words.
וְזִמְרִ֖יwə·zim·rîand ZimriH2174
√ Zimrîy — Zimri, the name of five Israelites, and of an Arabian tribeConjunctive wawNounpropermasculine singular
הוֹלִ֥ידhō·w·lîḏwas the father ofH3205
√ yâlad — to bear youngVerbHifilPerfectthird person masculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
מוֹצָֽא׃mō·w·ṣāMozaH4162
√ môwtsâʼ — Motsa, the name of two IsraelitesNounpropermasculine singular
môwtsâʼ: Motsa, the name of two Israelites A rare name (the Verifier records H4162 in only 5 verses of the canon). It closes v. 42 as an object and opens v. 43 as a subject, which is how the chronicler stitches a list together: the last name of one line is the first name of the next.
43

Moza was the father of Binea. Rephaiah was his son, Elasah his son, and Azel his son.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·mō·w·ṣā hō·w·lîḏ ’eṯ- bin·‘ā ū·rə·p̄ā·yāh ḇə·nōw ’el·‘ā·śāh ḇə·nōw ’ā·ṣêl bə·nōw

Word by word10 · parsed
וּמוֹצָ֖אū·mō·w·ṣāMozaH4162
√ môwtsâʼ — Motsa, the name of two IsraelitesConjunctive wawNounpropermasculine singular
הוֹלִ֣ידhō·w·lîḏwas the father ofH3205
√ yâlad — to bear youngVerbHifilPerfectthird person masculine singular
yâlad: to bear young (Hifil) The last causative verb in the unit. After this one occurrence the genealogy is carried entirely by the noun bên with a suffix, which is a different source formula: a descent list rather than a begetting list. Keil and Delitzsch read exactly this sort of unevenness as evidence of the document behind the chapter.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
בִּנְעָ֑אbin·‘āBineaH1150
√ Binʻâʼ — Bina or Binah, an IsraeliteNounpropermasculine singular
Binʻâʼ: Bina or Binah, an Israelite The rarest name in the unit: the Verifier records H1150 in only 2 verses of the whole canon, this one and the parallel at 1 Chronicles 8:37. A name that exists twice in Scripture and nowhere else is the strongest single hook binding the two registers together.
וּרְפָיָ֥הū·rə·p̄ā·yāhRephaiahH7509
√ Rᵉphâyâh — Rephajah, the name of five IsraelitesConjunctive wawNounpropermasculine singular
Rᵉphâyâh: Rephajah, the name of five Israelites One of three names in this unit whose transliteration carries the ending yāh (with Sheariah and Obadiah in v. 44). The brief's lexicon glosses these only as personal names and supplies no etymology, so what can honestly be said is that the visible form is theophoric in shape: even in a bare list of Benjamites, the divine name keeps surfacing inside the names themselves.
בְנ֛וֹḇə·nōw[was] his sonH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular constructthird person masculine singular
bên: a son (as a builder of the family name) The lexicon's parenthesis is doing real work here. In three verbless clauses the noun alone carries the succession, and its root sense is not biology but construction: a son is what builds the house of a name. That is the entire claim of vv. 43 and 44, made without a single verb.
אֶלְעָשָׂ֥ה’el·‘ā·śāhElasahH501
√ ʼElʻâsâh — Elasah, the name of four IsraelitesNounpropermasculine singular
בְנ֖וֹḇə·nōwhis sonH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular constructthird person masculine singular
אָצֵ֥ל’ā·ṣêland AzelH682
√ ʼÂtsêl — Atsel, the name of an Israelite, and of a place in PalestineNounpropermasculine singular
בְּנֽוֹ׃bə·nōwhis sonH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular constructthird person masculine singular
bên: his son The third and final repetition, closing the descent on Azel, whose six sons fill v. 44.
44

And Azel had six sons, and these were their names: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·lə·’ā·ṣêl šiš·šāh ḇā·nîm wə·’êl·leh šə·mō·w·ṯām ‘az·rî·qām bō·ḵə·rū wə·yiš·mā·‘êl ū·šə·‘ar·yāh wə·‘ō·ḇaḏ·yāh wə·ḥā·nān ’êl·leh bə·nê ’ā·ṣal

Word by word14 · parsed
וּלְאָצֵל֮ū·lə·’ā·ṣêlAnd AzelH682
√ ʼÂtsêl — Atsel, the name of an Israelite, and of a place in PalestineConjunctive waw, Preposition-lNounpropermasculine singular
ʼÂtsêl: Atsel, the name of an Israelite, and of a place in Palestine The construction is a verbless possession clause: "and to Azel, six sons." It is also the hinge of the unit's only flagged cross-reference, since the lexicon itself records that this rare name (5 verses in the canon) serves both a man and a place.
שִׁשָּׁ֣הšiš·šāhhad sixH8337
√ shêsh — six (as an overplus beyond five or the fingers of the hand)Numbermasculine singular
shêsh: six (as an overplus beyond five or the fingers of the hand) The lexicon's derivation is a picture of counting on the hand: five, and then one more. The number stands first, and the six names follow to fill it exactly.
בָנִים֒ḇā·nîmsonsH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural
bên: a son (as a builder of the family name) The plural bānîm, absolute here and construct at word 12, frames the verse: six sons at the start, "the sons of Azel" at the end. The line is at its widest here, and then the register stops.
וְאֵ֣לֶּהwə·’êl·lehand theseH428
√ ʼêl-leh — these or thoseConjunctive wawPronouncommon plural
שְׁמוֹתָ֗םšə·mō·w·ṯāmwere their namesH8034
√ shêm — an appellation, as amark or memorial of individualityNounmasculine plural constructthird person masculine plural
shêm: an appellation, as a mark or memorial of individuality The theological pivot of the verse and arguably of the chapter. A shêm is not a label but a memorial of individuality, which is why a list that carries no deeds is still not empty: it preserves the one thing these men could not preserve for themselves. Everything else about Azrikam, Bocheru, Hanan and the rest is gone.
עַזְרִיקָ֥ם׀‘az·rî·qāmAzrikamH5840
√ ʻAzrîyqâm — Azrikam, the name of four IsraelitesNounpropermasculine singular
בֹּ֙כְרוּ֙bō·ḵə·rūBocheruH1074
√ Bôkᵉrûw — Bokeru, an IsraeliteNounpropermasculine singular
וְיִשְׁמָעֵ֣אלwə·yiš·mā·‘êlIshmaelH3458
√ Yishmâʻêʼl — Jishmael, the name of Abraham's oldest son, and of five IsraelitesConjunctive wawNounpropermasculine singular
וּשְׁעַרְיָ֔הū·šə·‘ar·yāhSheariahH8187
√ Shᵉʻaryâh — Shearjah, an IsraeliteConjunctive wawNounpropermasculine singular
וְעֹבַדְיָ֖הwə·‘ō·ḇaḏ·yāhObadiahH5662
√ ʻÔbadyâh — Obadjah, the name of thirteen IsraelitesConjunctive wawNounpropermasculine singular
ʻÔbadyâh: Obadjah, the name of thirteen Israelites Thirteen men in the canon share it, by the lexicon's own count, and the Verifier finds it again in the Davidic register at 1 Chronicles 3:21. The transliteration wə·‘ō·ḇaḏ·yāh shows the same yāh ending as Sheariah beside it and Rephaiah in v. 43; the brief supplies no etymology for these names, so the pattern is reported as a visible shape and not pressed further.
וְחָנָ֑ןwə·ḥā·nānand HananH2605
√ Chânân — Chanan, the name of seven IsraelitesConjunctive wawNounpropermasculine singular
אֵ֖לֶּה’êl·lehThese [were]H428
√ ʼêl-leh — these or thosePronouncommon plural
בְּנֵ֥יbə·nêthe sonsH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct
אָצַֽל׃פ’ā·ṣalof AzelH682
√ ʼÂtsêl — Atsel, the name of an Israelite, and of a place in PalestineNounpropermasculine singular
ʼÂtsêl: here pointed ʼā·ṣal The unit closes on the name it opened this verse with, differently vocalized and followed by the section marker. Ellicott observes that other descendants known from 1 Chronicles 8 are simply not carried over.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The list read twice — 9:42-44

Every source in the brief that speaks to these verses says the same structural thing, and none of them says it as a devotional flourish. Barnes calls the passage "An almost exact repetition of 1 Chronicles 8:29-38 ; and probably intentionally made by the author," and gives the reason: the chronicler re-introduces the genealogy of the man "with whose death his historical section opens." Gill, reaching the same point from the Gibeon note of v. 35, says the closing register "is made to lead on to and connect the following history of the kings of Judah." Keil and Delitzsch are blunter still: the register "is repeated here only to connect the following history of the kingship with the preceding genealogical lists," forming "the introduction to the narrative of Saul's death in 1 Chronicles 10:1-14 ." ⚙ So the three verses in front of us are not a leftover. They are a door. Saul's family is spelled out to its sixth generation and then, at the section marker after אָצַֽל, the book turns and kills him.

ii. Where the formula changes hands — 9:42-43

Read from the Hebrew up and the seam is visible. Verse 42 runs entirely on הוֹלִיד (hō·w·lîḏ, H3205 yâlad, Hifil perfect), three causative strokes with the object marker אֶת set before each son. Verse 43 uses that verb once and then abandons it: Rephaiah, Elasah and Azel are joined by nothing but בְנוֹ, "his son," in three verbless clauses. Verse 44 drops even that and gives a possession clause with a preposition, "and to Azel, six sons." Three different registers of Hebrew in three verses. ⚙ This is the kind of unevenness Keil and Delitzsch build on when they argue that "The deviations of this register from that in 1 Chronicles 8:29-38 , show that it has been derived from another document in more complete preservation than that in 1 Chronicles 8 ." Ellicott supplies a concrete instance from the same seam: "Rephaiah appears in the contracted form Rapha in 1 Chronicles 8." Neither claim is a devotional reading; both are text-critical inferences about documents we no longer have, and they should be received as inferences.

iii. Six memorials and a stop — 9:44

The last verse counts before it names: שִׁשָּׁה (šiš·šāh, H8337), which the lexicon derives as "six, as an overplus beyond five or the fingers of the hand." Then שְׁמוֹתָם, "their names," from shêm (H8034), defined as "an appellation, as a mark or memorial of individuality." ⚙ That definition is the answer to the reader who finds the chapter tedious: what is being recorded is not data but memorials, six of them, of men whose deeds are wholly lost. Ellicott, comparing the shorter list here with 1 Chronicles 8, will not even guess why others were left out: "This suggests that the present omission is not due to inadvertence, but either to the design of the chronicler or to a like omission in his source." Matthew Henry, writing on the chapter as a whole rather than on this verse, draws the principle that fits it: "Work is likely to be done well when every one knows the duty of his place, and makes a business of it. God is the God of order." And Jamieson, Fausset and Brown, commenting on the king's gate in v. 18, name the situation of the men who kept these lists: "and although there was no king in Israel on the return from the captivity, yet the old ceremonial was kept up, probably in the hope that the scepter would, ere long, be restored to the house of David." ⚙ That hope, not antiquarian interest, is the most plausible reason anyone bothered to copy the family of a failed king twice.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Fallible reading, offered to be tested. These three verses have no doctrine, no command, no promise and no narrative. They have a causative verb, a possessive suffix, a preposition, a number and thirteen proper names, several of them borne by men the lexicon says are otherwise unknown. What Scripture does here is keep track. The Hebrew word for the thing being kept is shêm, which the lexicon defines not as a label but as "a mark or memorial of individuality," and the register is careful: it counts six before it lists six, it marks each son with אֶת rather than letting the names blur, and it repeats a list already written down eight chapters earlier rather than trusting it to survive once. Our commentators agree on why the repetition happens, and it is not sentiment: Barnes, Gill and Keil and Delitzsch all say the register is placed here to connect the genealogies to the history of the kingship, so that the next chapter can begin with Saul's death and move on to David. Read that way, the tedium is the point. The line of a king who failed is preserved to its last six names, in full, by the God who had already replaced him; nothing is deleted and no one is edited out. If that is how a rejected house is treated, the reader who finds his own life unrecorded may take the register as evidence rather than as filler. The pull-quote set beside this reading is the machine's own sentence, not a verse of Scripture.

A genealogy is God writing down the people nobody else wrote down.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The same list, eight chapters earlier verbal / quotation: confirmed

This register is a near-duplicate of 1 Chronicles 8:36-38, and the Verifier records the overlap at the level of individual names: 1 Chronicles 8:37 shares בִּנְעָא (H1150 Binʻâʼ), a name found in only 2 verses in the whole canon, together with H4162 môwtsâʼ and H682 ʼÂtsêl (5 verses each); 1 Chronicles 8:36 shares H5820, H5964 and H2174; 1 Chronicles 8:38 shares H682, H8337 and H3458. Barnes calls it "An almost exact repetition of 1 Chronicles 8:29-38 ; and probably intentionally made by the author." Keil and Delitzsch, weighing the differences rather than the sameness, judge that this copy "has been derived from another document in more complete preservation." ⚙ The two readings are compatible: a deliberate re-use, but of a better exemplar.

1 Chronicles 8:36 · 1 Chronicles 8:37 · 1 Chronicles 8:38

basis: Verifier: shared Hebrew lexemes H1150 Binʻâʼ (in 2 vv), H4162 môwtsâʼ (in 5 vv), H682 ʼÂtsêl (in 5 vv), plus H5820 ʻAzmâveth (8 vv), H5964 ʻÂlemeth (4 vv), H2174 Zimrîy (13 vv), H3458 Yishmâʻêʼl (44 vv), H8337 shêsh (202 vv). H1150 occurs in only two verses of the canon and both are these registers; with Barnes and K&D both describing the passage as a repetition of 1 Chronicles 8, this is an internal verbal reproduction, not a motif

Azel the man and Azal the place flagged: verify source

The unit's final word is אָצַל (H682), and the Verifier finds the same lexeme in Zechariah 14:5. But the brief's own lexicon warns what is happening: H682 is "Atsel, the name of an Israelite, and of a place in Palestine." A shared Strong's number here is a shared proper name, not a shared referent, and nothing in our sources connects Saul's descendant with the place in Zechariah's earthquake oracle. ⚙ We record the lexical link and refuse the reading: it is the sort of coincidence that has generated a great deal of confident commentary elsewhere, and we have no basis for any of it.

Zechariah 14:5

basis: Verifier: shared Hebrew lexeme H682 ʼÂtsêl (in 5 vv), a rare lexeme, but the lexicon records H682 as both a personal name and a place name, so the shared Strong's number does not establish a shared referent. Flagged rather than tiered verbal or structural: any connection between Azel of Benjamin and the place in Zechariah 14:5 is unsupported by the sources in this brief

The same names in David's register structural / thematic: confirmed

Two of the names here reappear in the genealogy of David's house: the Verifier records H7509 Rᵉphâyâh (5 verses) and H5662 ʻÔbadyâh (19 verses) shared with 1 Chronicles 3:21. ⚙ No quotation is claimed and none exists. What the overlap shows is that the naming stock of a rejected Benjamite house and of the line of David is one stock: the same yāh-shaped names circulate in both. The chronicler's method is the same in both places too, which is Gill's point when he says this register "is made to lead on to and connect the following history of the kings of Judah."

1 Chronicles 3:21

basis: Verifier: shared Hebrew lexemes H7509 Rᵉphâyâh (in 5 vv) and H5662 ʻÔbadyâh (in 19 vv). Both are ordinary personal names recurring across registers, so the link is one of shared naming pattern and register form, not of quotation; deliberately not tiered verbal

Azrikam, earlier in the same chapter structural / thematic: confirmed

H5840 ʻAzrîyqâm, first of Azel's six sons, is recorded by the Verifier as shared with 1 Chronicles 9:14, thirty verses earlier in this same chapter, where the name stands in the Levitical line of Merari among those who resettled Jerusalem. ⚙ The two men are not identified with one another by anything in our sources. The value of the link is compositional: the chapter that begins with the returned families who "knew his charge," in Matthew Henry's phrase about the ordered service, ends with the family of the king who lost his, and one name happens to stand in both halves.

1 Chronicles 9:14

basis: Verifier: shared Hebrew lexeme H5840 ʻAzrîyqâm (in 6 vv) between 1 Chronicles 9:44 and 1 Chronicles 9:14. A shared name inside one chapter, recorded as a compositional pattern only; the sources do not identify the two bearers, so no verbal or identity claim is made

The begetting formula carried into the Gospels structural / thematic: confirmed

The formula of v. 42, a causative verb of begetting repeated with the object marker before each name, is the form Matthew's opening register uses in Greek to run from Abraham to "Jesus, who is called Christ." ⚙ No lexical link can be claimed or tested here: a Hebrew text and a Greek text share no Strong's numbers, so the Verifier can compute nothing across the Testaments and we do not pretend otherwise. What is shared is form and function. Both lists are name chains with no deeds attached; both are placed as a doorway into a narrative rather than as an appendix; and both exist because, as Jamieson, Fausset and Brown put it about the kingless post-exilic community, there was still "the hope that the scepter would, ere long, be restored to the house of David."

Matthew 1:1 · Matthew 1:16

basis: Cross-Testament link: Greek and Hebrew share no Strong's numbers, so no verbal tier is possible and none is claimed. Basis is form and placement, a verbless or formulaic name chain used as the hinge into a narrative of kingship, which Barnes, Gill and K&D all identify as this register's function in Chronicles

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

A door that opens on a king ancient/widely-held

Our sources are unanimous about what this register is for, and they say it without any reference to Christ. Keil and Delitzsch: it "is repeated here only to connect the following history of the kingship with the preceding genealogical lists," forming "the introduction to the narrative of Saul's death in 1 Chronicles 10:1-14 , which in turn forms the transition to the kingship of David." Gill: it "is made to lead on to and connect the following history of the kings of Judah." Barnes: the chronicler "re-introduces the genealogy of the person with whose death his historical section opens." ⚙ Put the three together and the architecture is plain: names, then a king's failure, then David. Chronicles does not stop at David, and neither does the canon; the register form that carries Saul's house to its end is the same form that carries David's line to the Son who is called Christ. The step from "this list exists to reach David" to "this list exists to reach David's greater Son" is ours, and it is a reading, not a datum.

1 Chronicles 10:13 · Matthew 1:1

The gate kept shut for a king who had not come ancient/widely-held

Jamieson, Fausset and Brown, writing on the king's gate earlier in this chapter, describe the community that produced these lists: "and although there was no king in Israel on the return from the captivity, yet the old ceremonial was kept up, probably in the hope that the scepter would, ere long, be restored to the house of David." ⚙ That is the setting of our three verses. Men with no throne, no king and no scepter sat down and copied out the family of the first king, again, in full. The scepter promise of Genesis 49:10 is the oldest form of the hope they were keeping, and the announcement to Mary at Luke 1:32, that the throne of David would be given to her son, is the answer to it; the shut gate in Jerusalem was, in the meantime, a piece of furniture maintained for a person who had not yet come. We do not quote either passage here, since neither is in this unit's sourced brief. We record honestly that the JFB sentence comments on 1 Chronicles 9:18 and not on the genealogy, and that the messianic reading of the scepter promise is the ancient and widely-held one, not a discovery of ours.

Genesis 49:10 · Luke 1:32

Six names and then nothing novel

The line stops. Azel's six sons are counted, named and closed with "These were the sons of Azel," and Ellicott observes that even the descendants recorded in 1 Chronicles 8 are not all carried over: "This suggests that the present omission is not due to inadvertence, but either to the design of the chronicler or to a like omission in his source." ⚙ Saul's house is given a full and careful ending and no continuation. Set beside it the only genealogy in Scripture that does not end, which runs through David and closes on a man whose line the grave did not terminate, and the contrast is the gospel in miniature: every register in Chronicles finally runs out of names, including this one, and the reason the chronicler's project is not futile is that one of these lines produced a son who stayed alive. This reading of Azel's terminal six as a deliberate foil is the machine's own and is marked novel; the sources describe the omission and decline to explain it.

1 Chronicles 9:44 · Matthew 1:16

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)

⚙ Honesty notes for this unit. Text. English is BSB (CC0); the word-level data, transliteration, Strong's numbers and parses are the Berean interlinear as supplied in the brief. Every gloss in our root tags is quoted from the brief's lexicon, including the deliberately thin ones such as "Jarah, an Israelite": where the lexicon gives only "the name of N Israelites," we give no etymology, because we have none. Three names in this unit show the ending yāh in transliteration (Rephaiah, Sheariah, Obadiah); we report that as a visible shape in the data and do not derive meanings from it.

Sources. Poole has no entry on any of these three verses. The Henry, JFB and Gill texts printed against all three verses are not verse-level comments: Henry's is his note on the whole of 1 Chronicles 9:1-44, JFB's is on the king's gate at v. 18, and Gill's begins on the Gibeon material of v. 35. We have quoted each of them anyway, because each says something true about this register, and each such quotation carries an editorial note saying where it actually belongs. Only Geneva (v. 42) and Ellicott (vv. 43 and 44) comment directly on the words in front of us. Geneva's identification of Jarah with the man named at 1 Chronicles 8:36 is a harmonizing judgment by the annotators, not a statement of this text. The Keil and Delitzsch claim about "another document in more complete preservation" is a text-critical inference about sources that no longer exist; it is well argued and it is still an inference.

What is uncertain. Why the list here omits descendants found in 1 Chronicles 8, which Ellicott expressly refuses to decide between design and a gap in the chronicler's source. Whether the vocalization difference between ʼā·ṣêl (v. 44, word 0) and ʼā·ṣal (word 13) is significant: we report it from the interlinear and offer no explanation. The Zechariah 14:5 link is flagged rather than tiered, because H682 serves both a person and a place and the shared Strong's number proves only that the same letters are used. The cross-Testament thread to Matthew 1 is structural by necessity, since Greek and Hebrew cannot share Strong's numbers and no lexical verification across that boundary is possible.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)