The Chronicler opens with a breathtaking genealogical sweep from Adam to Abraham and then through Abraham's descendants, tracing the line through which God's covenant purposes move. The chapter covers humanity's origins through the Table of Nations (drawing on Genesis 5, 10, and 25), then narrows to Abraham's sons through Hagar, Sarah, and Keturah, and finally lists the rulers and clans of Edom. No narrative accompanies these names — the Chronicler expects the reader to know the stories and to understand that each name represents a link in the chain from creation to Israel.
What Makes This Chapter Remarkable
This is the most compressed genealogical text in the Hebrew Bible — the entire span from Adam to Esau's descendants in 54 verses. The Chronicler strips away every narrative detail from Genesis: no creation account, no flood story, no tower of Babel, no binding of Isaac. Only names remain. Yet the structure itself is an argument: by beginning at Adam rather than Abraham, the Chronicler claims that Israel's story is not merely national but cosmic. The line from Adam through Seth (not Cain) through Shem (not Ham or Japheth) through Abraham (not Nahor or Haran) through Isaac (not Ishmael) through Israel (not Esau) traces a single chosen thread through all of humanity. The inclusion of Edom's kings (verses 43-54) is particularly striking — these are the rulers of a nation that had no Davidic dynasty, listed here precisely to contrast with the royal line the Chronicler is about to establish in Judah.
Translation Friction
The genealogical lists draw on Genesis 5 (Adam to Noah), Genesis 10 (Table of Nations), Genesis 25 (Ishmael and Keturah), and Genesis 36 (Edom). Some name spellings differ between Chronicles and Genesis — for example, Diphath (v. 6) versus Riphath in Genesis 10:3, and Alian (v. 40) versus Alvan in Genesis 36:23. These variations reflect different manuscript traditions or scribal transmission, not errors. We follow the WLC spellings for Chronicles while noting Genesis parallels. The phrase 'Abraham fathered Isaac' (v. 28) compresses decades of covenant narrative into three words — the Chronicler assumes his audience already knows the story of promise, barrenness, and miraculous birth.
Connections
The genealogical structure mirrors Genesis but with a post-exilic purpose: the community that returned from Babylon needed to know who they were and where they came from. The line Adam-Seth-Enosh-Kenan through to Abraham establishes that Israel's identity is rooted in God's purposes from creation itself. The Table of Nations material (vv. 5-23) parallels Genesis 10 and situates Israel within the family of all nations — the same nations the returning exiles now lived among. The Edomite king list (vv. 43-54) anticipates the Chronicler's interest in kingship: Edom had kings 'before any king reigned over Israel' (v. 43, echoing Genesis 36:31), setting the stage for the Davidic monarchy as God's definitive answer to the question of how Israel would be governed.
1 Chronicles 1:1
אָדָ֥ם שֵׁ֖ת אֱנֽוֹשׁ׃
Adam; Seth, Enosh,
KJV Adam, Sheth, Enosh,
Notes & Key Terms
Translator Notes
The Chronicler begins not with 'In the beginning' but with a bare name: Adam. No creation narrative, no garden, no fall — just the name that means 'humanity' (from adamah, 'ground/earth'). By starting here, the Chronicler anchors Israel's story in the origin of all human life. Seth (Shet, 'appointed') was the son born after Abel's murder, the replacement through whom the godly line continues. Enosh means 'mortal man' or 'frail one' — Genesis 4:26 notes that in his time people began calling on the name of the LORD.
1 Chronicles 1:2
קֵינָ֥ן מַהֲלַלְאֵ֖ל יָֽרֶד׃
Kenan, Mahalalel, and Jered,
KJV Kenan, Mahalaleel, Jered,
Notes & Key Terms
Translator Notes
Kenan (Qenan) may derive from qen ('nest') or qanah ('to acquire'). Mahalalel means 'praise of God' (from mahalal + El), one of the few names in this pre-flood list that explicitly invokes God. Jered (Yered, 'descent') — in his days, according to later tradition, the 'descent' of wickedness intensified, though the Chronicler does not comment on this. These names compress Genesis 5:9-18 into a single verse.
1 Chronicles 1:3
חֲנ֥וֹךְ מְתוּשֶׁ֖לַח לָֽמֶךְ׃
Enoch, Methuselah, and Lamech,
KJV Henoch, Methuselah, Lamech,
Notes & Key Terms
Translator Notes
Enoch (Chanokh, 'dedicated/initiated') is the figure Genesis 5:24 says 'walked with God, and he was not, for God took him.' The Chronicler includes him without comment — the audience knows the story. Methuselah (Metushelach, possibly 'man of the dart' or 'his death shall send') lived 969 years according to Genesis 5:27, the longest-lived human in Scripture. Lamech (Lemekh), Noah's father, expressed the hope that his son would bring 'rest' (Genesis 5:29). The Chronicler preserves none of these details; the names alone carry the weight.
1 Chronicles 1:4
נֹ֥חַ שֵׁ֖ם חָ֥ם וָיָֽפֶת׃ ס
Noah, Shem, and Ham and Japheth.
KJV Noah, Shem, Ham, and Japheth.
Notes & Key Terms
Translator Notes
Noah (Noach, 'rest/comfort') marks the great division point — the flood that reset humanity. The Chronicler skips the entire flood narrative and moves directly to Noah's three sons: Shem ('name/renown'), Ham ('hot/dark'), and Japheth ('opened/enlarged'). The order Shem-Ham-Japheth is conventional, though Japheth was likely the eldest (Genesis 10:21). The Chronicler lists Shem first because it is through Shem that the line to Abraham runs. The setumah (closed paragraph marker) after this verse indicates a structural break — the transition from the linear genealogy to the branching Table of Nations.
The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
KJV The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
Notes & Key Terms
Translator Notes
The Japhethite peoples represent nations to the north and west of Israel. Gomer is associated with the Cimmerians of Anatolia; Magog with peoples north of the Black Sea (later apocalypticized in Ezekiel 38-39); Madai with the Medes of Iran; Javan with the Ionians/Greeks; Tubal and Meshech with peoples of eastern Anatolia; Tiras possibly with the Tyrrhenians or Thracians. For the post-exilic community, these were not abstract names — they represented the empires and peoples among whom Israel now lived as a subject nation.
The sons of Gomer: Ashkenaz, Diphath, and Togarmah.
KJV And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.
Notes & Key Terms
Translator Notes
Ashkenaz is associated with the Scythians or a people near Armenia — the name later became the designation for Jews of Central and Eastern Europe. Diphath appears as Riphath in Genesis 10:3; the variation between dalet and resh is one of the most common scribal confusions in Hebrew manuscripts, as the two letters are nearly identical in many scripts. Togarmah is generally identified with Armenia or eastern Anatolia. Ezekiel 27:14 mentions Beth-Togarmah as a trading partner supplying horses and mules.
The sons of Javan: Elishah, Tarshishah, Kittim, and Rodanim.
KJV And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.
Notes & Key Terms
Translator Notes
Javan's sons represent Mediterranean coastal and island peoples. Elishah is likely Alashiya (Cyprus or part of it). Tarshishah is the distant western port — possibly Tartessus in Spain — that became a byword for the farthest reaches of maritime trade. Kittim originally referred to Kition on Cyprus but later became a general term for western Mediterranean peoples (Daniel 11:30 uses it for Rome). Rodanim (Genesis 10:4 has Dodanim) may refer to the people of Rhodes. The resh/dalet variation again reflects manuscript transmission differences.
KJV The sons of Ham; Cush, and Mizraim, and Put, and Canaan.
Notes & Key Terms
Translator Notes
Ham's sons represent peoples to the south and southwest of Israel. Cush is Ethiopia/Nubia (the upper Nile region). Mizraim is Egypt — the dual form (-ayim) may reflect Upper and Lower Egypt. Put is Libya or Punt (the Horn of Africa). Canaan is the land Israel was given — listing Canaan as a son of Ham carries theological weight, since the Chronicler's audience understood that Canaan's territory had been promised to Shem's descendants through Abraham. The genealogical structure enacts the dispossession: Canaan belongs to Ham's line, but the land belongs to Israel.
The sons of Cush: Seba, Havilah, Sabta, Raama, and Sabteca. The sons of Raama: Sheba and Dedan.
KJV And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan.
Notes & Key Terms
Translator Notes
These Cushite clans are associated with peoples of the Arabian Peninsula and the Horn of Africa. Seba is a region in northeastern Africa (Isaiah 43:3 pairs Seba with Egypt and Cush). Havilah ('sandy region') appears in both Hamite and Semitic genealogies, indicating overlapping territories. Sheba (distinct from Seba) became famous for its queen who visited Solomon (1 Kings 10), and Dedan was a major Arabian trading center. The Chronicler includes these names to show the full scope of the nations before narrowing to Israel's line.
Cush fathered Nimrod — he was the first to become a powerful warrior on the earth.
KJV And Cush begat Nimrod: he began to be mighty upon the earth.
Notes & Key Terms
Translator Notes
Nimrod is the only individual in this entire Table of Nations section who receives a characterization rather than merely a listing. The phrase hu hechel lihyot gibbor ba'arets ('he began to be a mighty one in the earth') marks him as the archetype of imperial power. The word gibbor ('mighty warrior, hero') is loaded — it can be positive (David's mighty men) or ominous (the nephilim of Genesis 6:4 are called gibborim). The verb hechel ('began') suggests he inaugurated a new kind of human dominance. Genesis 10:10-12 connects him with Babel, Erech, Akkad, and Nineveh — the great Mesopotamian empires. The Chronicler's post-exilic audience, recently returned from Babylonian captivity, would have heard this name with particular resonance.
Mizraim fathered the Ludim, Anamim, Lehabim, and Naphtuhim,
KJV And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,
Notes & Key Terms
Translator Notes
These are peoples descended from Egypt (Mizraim), listed with the plural suffix -im indicating ethnic groups rather than individuals. The Ludim are likely Libyans (distinct from Lud son of Shem). The Anamim are otherwise unknown. The Lehabim may be another Libyan group (related to lubim, 'Libyans'). The Naphtuhim are possibly connected with the Nile Delta region (na-ptah, 'those of Ptah,' the Egyptian god associated with Memphis). The Chronicler reproduces Genesis 10:13 faithfully, preserving Egypt's place within the family of nations.
the Pathrusim, the Casluhim — from whom the Philistines descended — and the Caphtorim.
KJV And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim.
Notes & Key Terms
Translator Notes
The Pathrusim are from Pathros (Upper Egypt, the southern region). The parenthetical note asher yatse'u misham Pelishtim ('from whom the Philistines came out') is significant — it traces Israel's historic enemy the Philistines to an Egyptian origin, though other texts (Amos 9:7, Jeremiah 47:4) associate them with Caphtor (Crete). The Caphtorim are indeed connected with Crete or the Aegean islands. This genealogical note reflects the complex migration history of the Sea Peoples, of whom the Philistines were the most prominent group to settle in Canaan.
KJV And Canaan begat Zidon his firstborn, and Heth,
Notes & Key Terms
Translator Notes
Sidon (Tsidon) is both a person and the great Phoenician coastal city — the city that would become Tyre's rival and a major maritime power. Listing Sidon as Canaan's firstborn establishes the Phoenicians as part of the Canaanite family. Heth is the ancestor of the Hittites (bnei Chet), the people from whom Abraham purchased the cave of Machpelah to bury Sarah (Genesis 23). The Hittites appear throughout the patriarchal narratives as residents of Canaan, distinct from the great Hittite empire of Anatolia.
and the Jebusite, the Amorite, and the Girgashite,
KJV The Jebusite also, and the Amorite, and the Girgashite,
Notes & Key Terms
Translator Notes
These three peoples are among the standard list of Canaan's inhabitants whom Israel was to displace. The Jebusites held Jerusalem until David conquered it (2 Samuel 5:6-9) — for the Chronicler's audience, the Jebusites represent the people whose city became Zion. The Amorites were the dominant highland people of Canaan, often used as a general term for all pre-Israelite inhabitants. The Girgashites are the most obscure of the Canaanite peoples, mentioned in lists but never in narrative.
and the Hivite, the Arkite and the Sinite, — as recorded in the genealogies.
KJV And the Hivite, and the Arkite, and the Sinite,
Notes & Key Terms
Translator Notes
The Hivites appear in several biblical narratives — the Gibeonites who tricked Joshua were Hivites (Joshua 9:7), and Shechem son of Hamor was a Hivite (Genesis 34:2). The Arkite is associated with Arqa, a city in northern Phoenicia (modern Tell Arqa in Lebanon). The Sinite is connected with the city of Siannu, also in northern Phoenicia. As the list moves from major Canaanite groups to smaller city-states, the Chronicler is mapping the full extent of Canaan's territory.
and the Arvadite, the Zemarite and the Hamathite — as recorded in the genealogies.
KJV And the Arvadite, and the Zemarite, and the Hamathite.
Notes & Key Terms
Translator Notes
The Arvadite is from the island-city of Arvad (modern Arwad) off the Syrian coast, a Phoenician maritime center mentioned in Ezekiel 27:8, 11. The Zemarite is from Sumur/Simyra in northern Phoenicia. The Hamathite is from Hamath on the Orontes River in Syria — 'the entrance of Hamath' (levo Chamat) became a standard way to describe Israel's ideal northern boundary (Numbers 34:8, 1 Kings 8:65). The petuchah paragraph marker signals the end of the Canaanite section.
The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. And Uz, Hul, Gether, and Meshech.
KJV The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech.
Notes & Key Terms
Translator Notes
The Chronicler now turns to Shem's line — the critical branch, since Abraham descends from Shem through Arpachshad. Elam is the ancient civilization east of Mesopotamia (modern southwestern Iran). Asshur is Assyria. Arpachshad is the ancestor through whom the line to Abraham runs. Lud may be Lydia in western Anatolia. Aram represents the Aramean peoples of Syria and Upper Mesopotamia. The second group (Uz, Hul, Gether, Meshech) are sons of Aram in Genesis 10:23. The Chronicler compresses the list, omitting the explicit 'sons of Aram' designation. Uz is notable as the homeland of Job (Job 1:1). Meshech here (Meshekh) is distinct from the Japhethite Meshech in verse 5.
Arpachshad fathered Shelah, and Shelah fathered Eber.
KJV And Arphaxad begat Shelah, and Shelah begat Eber.
Notes & Key Terms
Translator Notes
This is the critical genealogical link: Arpachshad to Shelah (Shelach, possibly 'sent forth' or 'missile') to Eber (Ever). Eber is the eponymous ancestor of the Hebrews (Ivrim, 'those from the other side') — the designation that would define Abraham and his descendants. The name derives from the root avar ('to cross over'), and whether it originally meant 'those from beyond the river' (the Euphrates) or simply 'crossers/transients,' it became Israel's ethnic identifier in relation to other peoples.
Eber had two sons: one was named Peleg — for during his lifetime the earth was divided — and his brother was named Joktan.
KJV And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided; and his brother's name was Joktan.
Notes & Key Terms
Translator Notes
This is one of only two explanatory notes the Chronicler preserves from Genesis in this entire chapter — a clue to what he considers essential. Peleg (from palag, 'to divide/split') is named because beyamav niflega ha'arets ('in his days the earth was divided'). Whether this refers to the division of languages at Babel (Genesis 11:1-9), a geographic separation of peoples, or even an ancient irrigation or tectonic event is debated. The Chronicler retains the note because Peleg is the ancestor of Abraham — the line continues through the one associated with division, not through Joktan. Joktan's line (the Arabian peoples listed next) branches away from the messianic genealogy.
Joktan fathered Almodad, Sheleph, Hazarmaveth, and Jerah,
KJV And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
Notes & Key Terms
Translator Notes
Joktan's thirteen sons represent Arabian peoples and territories. Almodad is the first — his identification is uncertain, possibly a south Arabian tribe. Sheleph may be connected with the Salif region of Yemen. Hazarmaveth (Chatsar-mavet, 'court/enclosure of death') is clearly identifiable with Hadramaut, the important region of southern Arabia (modern eastern Yemen). Jerah (Yerach, 'moon') may be connected with a lunar deity or a moon-worshipping tribe. These identifications place Joktan's descendants firmly in the Arabian Peninsula.
1 Chronicles 1:21
וְאֶת־הֲדוֹרָ֥ם וְאֶת־אוּזָ֖ל וְאֶת־דִּקְלָֽה׃
Hadoram, Uzal, and Diklah,
KJV Hadoram also, and Uzal, and Diklah,
Notes & Key Terms
Translator Notes
Hadoram may be connected with Dauram, a tribe in southern Arabia. Uzal is widely identified with Sana'a, the capital of Yemen — the ancient name of the city may have been Azal/Uzal. Diklah (Diqlah) means 'palm grove' and likely refers to a palm-growing region of Arabia. These names would have been recognizable to the Chronicler's audience as established Arabian trading peoples and regions.
1 Chronicles 1:22
וְאֶת־עֵיבָ֥ל וְאֶת־אֲבִימָאֵ֖ל וְאֶת־שְׁבָֽא׃
Ebal, Abimael, and Sheba,
KJV And Ebal, and Abimael, and Sheba,
Notes & Key Terms
Translator Notes
Ebal (Eval) — Genesis 10:28 has Obal (Oval), another resh/dalet-type variant, though here it is a bet/vav difference. Abimael (Avima'el, 'my father is God' or 'God is father') contains the theophoric element El. Sheba appears again — distinct from the Cushite Sheba in verse 9. This Joktanite Sheba is the one most scholars connect with the kingdom of Saba in Yemen, the realm of the queen who visited Solomon. The duplication of Sheba in both Hamite and Semitic lines likely reflects the complex ethnic reality of Arabian peoples.
Ophir; Havilah,, and Jobab. All these were the sons of Joktan.
KJV And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.
Notes & Key Terms
Translator Notes
Ophir is the famous gold-producing region from which Solomon's fleet brought treasure (1 Kings 9:28, 10:11). Its location is debated — Arabia, East Africa, and India have all been proposed. Havilah ('sandy land') appears here in Joktan's line as well as in Cush's line (v. 9), again reflecting overlapping territorial designations. Jobab (Yovav) may be connected with the name Job, and some ancient traditions identified him with Job of Uz, though this is uncertain. The closing formula kol elleh benei Yoqtan ('all these were the sons of Joktan') wraps up the Arabian branch before the Chronicler returns to the main genealogical line.
1 Chronicles 1:24
שֵׁ֥ם אַרְפַּכְשַׁ֖ד שָֽׁלַח׃
Shem, Arpachshad, Shelah,
KJV Shem, Arphaxad, Shelah,
Notes & Key Terms
Translator Notes
The Chronicler now resets and traces the direct line from Shem to Abraham, picking up Peleg's branch and leaving Joktan behind. This repetition is not redundant — it is the Chronicler's technique of zooming out to show the whole picture, then zooming in on the chosen line. Shem-Arpachshad-Shelah was already given in verses 17-18, but now the genealogy will carry forward without branching, moving in a straight line toward Abraham.
1 Chronicles 1:25
עֵ֥בֶר פֶּ֖לֶג רְעֽוּ׃
Eber, Peleg, and Reu,
KJV Eber, Peleg, Reu,
Notes & Key Terms
Translator Notes
The line continues through Peleg (not Joktan) — the chosen branch. Reu (Re'u, 'friend' or 'shepherd') is otherwise known only from the Genesis 11 genealogy. These verses (24-27) compress Genesis 11:10-26 into four verses, stripping away all the age and lifespan data that Genesis provides. The Chronicler does not care how long these men lived; he cares only that they form the bridge from Shem to Abraham.
1 Chronicles 1:26
שְׂר֥וּג נָח֖וֹר תָּֽרַח׃
Serug, Nahor, and Terah,
KJV Serug, Nahor, Terah,
Notes & Key Terms
Translator Notes
Serug (Serug, possibly from a root meaning 'branch' or 'tendril') — the city of Sarugi in Upper Mesopotamia may preserve his name. Nahor (Nachor, 'snorer' or 'snorter') is Abraham's grandfather, not to be confused with Abraham's brother of the same name. Terah (Terach) is Abraham's father, who according to Genesis 11:31 initiated the migration from Ur of the Chaldees toward Canaan but stopped at Haran. Joshua 24:2 states that Terah served other gods — the Chronicler omits this, but the audience would know that Abraham's call required a break from his father's idolatry.
1 Chronicles 1:27
אַבְרָ֖ם ה֥וּא אַבְרָהָֽם׃ ס
Abram — that is, Abraham.
KJV Abram; the same is Abraham.
Notes & Key Terms
Translator Notes
The Chronicler notes the name change: Avram ('exalted father') to Avraham ('father of a multitude'). The explanatory phrase hu Avraham ('he is Abraham') is the Chronicler's way of linking the genealogical name with the covenant name. God changed Abram's name in Genesis 17:5 as part of the covenant ceremony that included circumcision and the promise of nations. The Chronicler does not recount the covenant — a single pronoun (hu, 'he') carries the entire weight of the Abrahamic narrative. This is the destination the genealogy has been driving toward since verse 1: Adam to Abraham, creation to covenant, in twenty-seven verses.
1 Chronicles 1:28
בְּנֵ֥י אַבְרָהָ֖ם יִצְחָ֥ק וְיִשְׁמָעֵֽאל׃ פ
These were the sons of Abraham: Isaac and Ishmael.
KJV The sons of Abraham; Isaac, and Ishmael.
Notes & Key Terms
Translator Notes
The Chronicler lists Isaac (Yitschaq, 'he laughs') first, though Ishmael (Yishma'el, 'God hears') was born first. This is not chronological but theological ordering — Isaac is the son of promise, the covenant heir. The entire drama of Genesis 16-22 (Hagar and Sarah, the birth of Ishmael, the binding of Isaac) is compressed into two names joined by a conjunction. The petuchah marker signals a structural break: Abraham has been reached, and now his descendants will be enumerated.
These are their descendants: The firstborn of Ishmael was Nebaioth, then Kedar, Adbeel, and Mibsam,
KJV These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,
Notes & Key Terms
Translator Notes
The Chronicler handles Ishmael's line first (the non-chosen branch) before turning to Isaac's — his consistent technique of clearing away side branches before following the main line. The formula elleh toledotam ('these are their descendants') echoes the toledot ('generations') formula that structures Genesis. Nebaioth (Nevayot) is associated with the Nabataeans, the powerful Arabian trading people. Kedar (Qedar, 'dark/swarthy') became a prominent north Arabian tribe mentioned frequently in prophetic literature (Isaiah 21:16-17, 42:11, 60:7). Adbeel and Mibsam are less well identified but represent Arabian clans.
1 Chronicles 1:30
מִשְׁמָ֥ע וְדוּמָ֖ה מַשָּׂ֑א חֲדַ֥ד וְתֵימָ֖א׃
Mishma, Dumah, Massa, Hadad, and Tema,
KJV Mishma, and Dumah, and Massa, Hadad, and Tema,
Notes & Key Terms
Translator Notes
Dumah (Dumah, 'silence') is connected with the oasis of Dumat al-Jandal in northern Arabia (modern al-Jawf). Isaiah 21:11 uses Dumah as an oracle heading. Massa (Massa, 'burden' or 'oracle') is the tribe whose wisdom tradition may stand behind Proverbs 30:1 and 31:1, where massa can be read as either 'oracle' or the tribal name. Tema (Teima) is the important Arabian oasis city of Tayma, mentioned in Job 6:19 and Isaiah 21:14. Hadad is a common Semitic name associated with the storm god — it appears frequently in Edomite king names later in this chapter.
These were jetur, Naphish and Kedemah. These are the sons of Ishmael.
KJV Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
Notes & Key Terms
Translator Notes
Jetur (Yetur) and Naphish (Nafish) reappear in 1 Chronicles 5:19, where the tribes of Reuben, Gad, and half-Manasseh wage war against them — the Chronicler is planting a cross-reference within his own work. Kedemah (Qedemah, 'eastward') appropriately closes the list as the tribes spread eastward into Arabia. The closing formula elleh hem benei Yishma'el ('these are the sons of Ishmael') with the emphatic pronoun hem ('they') wraps up the Ishmaelite branch. Twelve sons for Ishmael, fulfilling God's promise to Abraham in Genesis 17:20.
The sons of Keturah, Abraham's concubine — she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan.
KJV Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.
Notes & Key Terms
Translator Notes
Keturah (Qeturah, 'incense') is called pilegesh ('concubine') here, though Genesis 25:1 calls her Abraham's 'wife.' The Chronicler may be using the term to distinguish her status from Sarah's or reflecting an alternative tradition. Her sons represent peoples of the Arabian and Transjordanian regions. Midian (Midyan) is the most significant — the Midianites play major roles in the stories of Moses (who married a Midianite) and Gideon (who fought them). Shuah (Shuach) may be connected with Bildad the Shuhite in Job 2:11. Sheba and Dedan appear again — different from both the Cushite and Joktanite bearers of these names, illustrating how trading regions attracted multiple ethnic affiliations.
The sons of Midian: Ephah, Epher, Enoch, Abida, and Eldaah. All these were the sons of Keturah.
KJV And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah.
Notes & Key Terms
Translator Notes
Ephah (Efah) is mentioned in Isaiah 60:6 alongside Midian as bringing gold and incense — a trading people. Epher (Efer, 'young deer') is otherwise unattested. Enoch (Chanokh) shares a name with the pre-flood figure in verse 3 but is a different person entirely — name reuse across genealogies is common. Abida (Avida, 'my father knows') and Eldaah (Elda'ah, 'God has known') both contain theophoric elements suggesting divine knowledge. The closing formula kol elleh benei Qeturah ('all these were the sons of Keturah') wraps up all of Abraham's non-Israelite descendants before the narrative focuses on the chosen line.
Abraham fathered Isaac. The sons of Isaac: Esau and Israel.
KJV And Abraham begat Isaac. The sons of Isaac; Esau and Israel.
Notes & Key Terms
Translator Notes
Having cleared away Ishmael's and Keturah's lines, the Chronicler returns to the main line with decisive brevity: vayyoled Avraham et Yitschaq ('Abraham fathered Isaac'). Then immediately: benei Yitschaq — Esav ve-Yisra'el ('the sons of Isaac — Esau and Israel'). The Chronicler uses the name 'Israel' rather than 'Jacob,' choosing the covenant name God gave at Peniel (Genesis 32:28). This is deliberate — throughout Chronicles, Jacob is called Israel when the focus is on his role as the father of the nation. Esau is listed first (he was the elder twin) but will be dispatched first so the genealogy can follow Israel's line.
The sons of Esau: Eliphaz, Reuel, Jeush, Jaalam,, and Korah.
KJV The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.
Notes & Key Terms
Translator Notes
Esau's sons are listed before Israel's — again, the Chronicler clears the non-chosen branch first. Eliphaz (Elifaz, 'my God is fine gold') is the firstborn, and his name is shared with one of Job's friends (Job 2:11), who is identified as a Temanite — Teman being one of Eliphaz's sons (v. 36). Reuel (Re'u'el, 'friend of God') is also the name of Moses' father-in-law in some traditions (Exodus 2:18). Jeush, Jaalam, and Korah are Esau's sons by different wives (Genesis 36:4-5, 14). These five sons become the chiefs of Edom.
The sons of Eliphaz: Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.
KJV The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.
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Translator Notes
Teman (Teiman, 'south') became a major Edomite clan and region — the prophets use it as shorthand for Edom itself (Jeremiah 49:7, 20; Obadiah 9). Kenaz is the ancestor of the Kenizzites, a clan partially absorbed into Judah — Caleb is called a Kenizzite (Numbers 32:12), and Othniel was 'son of Kenaz' (Judges 3:9). This genealogical overlap between Edom and Judah is significant. Timna is listed as a son here but is a concubine of Eliphaz in Genesis 36:12, mother of Amalek. The Chronicler may have compressed the list or followed a variant tradition. Amalek — Israel's archetypal enemy (Exodus 17:8-16, 1 Samuel 15) — is thus genealogically related to Israel through the Esau-Abraham connection.
These were the sons of Reuel: Nahath, Zerah, and Shammah and Mizzah.
KJV The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.
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Translator Notes
Reuel's sons represent sub-clans of Edom. Nahath (Nachat, 'rest/descent') became one of the chiefs of Edom (Genesis 36:17). Zerah (Zerach, 'shining/dawning') shares a name with a Judahite clan (1 Chronicles 2:4) — another instance of name overlap between Edom and Judah. Shammah (Shammah, 'desolation' or 'astonishment') and Mizzah are attested only in these genealogical lists. The petuchah marker closes the Esau-Edom genealogy of descendants before transitioning to the Edomite tribal chiefs.
The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
KJV And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.
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Translator Notes
Seir (Se'ir, 'hairy/rough') is both a person and a geographic region — the mountainous territory southeast of the Dead Sea that became Edom's homeland. The 'sons of Seir' are the Horite (Chorite, 'cave-dweller') inhabitants who preceded Esau's clan in the region. Genesis 36:20 identifies them as Horites. The seven sons represent the original clans of the land that Esau's descendants would displace and absorb — Deuteronomy 2:12 states explicitly that the descendants of Esau drove out the Horites. The Chronicler includes them because they became part of the Edomite population through intermarriage.
The sons of Lotan: Hori and Homam. Lotan's sister was Timna.
KJV And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister.
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Translator Notes
Hori (Chori) gives his name to the Horites — the pre-Edomite inhabitants of Seir. Homam appears as Hemam in Genesis 36:22, another minor scribal variation. The note that Timna (Timna) was Lotan's sister is preserved from Genesis 36:22 and is significant: this Timna became a concubine of Eliphaz (Esau's son) and mother of Amalek (Genesis 36:12). By mentioning her parentage, the Chronicler shows how the Horite and Esau lines merged — the original inhabitants were incorporated into the Edomite ruling class through marriage.
The sons of Shobal: Alian, Manahath, Ebal, Shephi, and Onam. The sons of Zibeon: Aiah and Anah.
KJV The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah.
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Translator Notes
Alian appears as Alvan in Genesis 36:23 — another minor variant. Manahath may be connected with the town of Manahath near Jerusalem, suggesting some Horite clans migrated westward. Ebal (Eval) — not the mountain near Shechem but a Horite clan leader. Shephi appears as Shepho in Genesis 36:23. These consistent small variations between Chronicles and Genesis demonstrate independent manuscript transmission. Zibeon's sons include Anah, who according to Genesis 36:24 discovered hot springs in the wilderness — one of the rare personal details in these lists, though the Chronicler omits it.
The son of Anah: Dishon. The sons of Dishon: Hamran, Eshban, Ithran, and Cheran.
KJV The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.
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Translator Notes
Anah has only one son, Dishon (Dishon, possibly 'gazelle' or 'thresher'), who should not be confused with Dishan in verse 38 — the names are similar but represent different individuals. Hamran appears as Hemdan in Genesis 36:26. Eshban, Ithran (Yitran, 'excellent'), and Cheran (Keran) are Horite sub-clan leaders. The Chronicler faithfully reproduces these names even though they have no further role in Israel's story — their presence establishes the completeness of the genealogical record and maps the full population of the land of Edom.
The sons of Ezer: Bilhan; Zaavan,, and Jaakan. The sons of Dishan: Uz, and Aran.
KJV The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.
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Translator Notes
Ezer's (Etser's) sons — Bilhan ('timid'), Zaavan (Za'avan, 'trembling'), and Jaakan (Ya'aqan) — complete the Horite sub-clans. Jaakan is connected with Beeroth Bene-Jaakan ('wells of the sons of Jaakan'), a wilderness station in Israel's desert travels (Deuteronomy 10:6). Dishan's son Uz (Uts) shares a name with the land of Uz where Job lived (Job 1:1), though whether this is the same Uz is uncertain — the name appears in multiple genealogies. Aran closes the Horite genealogy. The petuchah marker signals the transition to Edom's kings.
These are the kings who reigned in the land of Edom before any king reigned over the sons of Israel: Bela son of Beor, and his city was named Dinhabah.
KJV Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor, whose city's name was Dinhabah.
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Translator Notes
The heading lifnei melokh melekh livnei Yisra'el ('before a king reigned over the sons of Israel') is loaded with implication. Edom had kings first — an organized monarchy — while Israel was still in its pre-monarchic period. For the Chronicler, who is building toward the Davidic dynasty, this note establishes that kingship as an institution predated Israel's version of it. Bela son of Beor shares a patronymic with Balaam son of Beor (Numbers 22:5), though they are different individuals. Dinhabah as a royal city is unidentified. Notably, none of these Edomite kings is succeeded by his son — each new king comes from a different city, suggesting an elective or charismatic kingship rather than a dynasty. This implicit contrast with the Davidic dynasty the Chronicler will establish is central to his purpose.
When Bela died, Jobab son of Zerah from Bozrah reigned in his place.
KJV And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.
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Translator Notes
The regnal formula vayyamot... vayyimlokh tachtav ('he died... and he reigned in his place') will repeat through the Edomite king list. Each king dies and is succeeded not by a son but by an unrelated figure from a different city. Jobab son of Zerah is from Bozrah (Botsrah, 'fortified'), the major Edomite city that the prophets will single out for judgment (Isaiah 34:6, 63:1; Amos 1:12). Bozrah was a major trading center controlling routes through Edom. The name Jobab appears earlier (v. 23) as a son of Joktan — different person, same name.
When Jobab died, Husham from the land of the Temanites reigned in his place.
KJV And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.
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Translator Notes
Husham (Chusham) comes from the land of the Temanites — the region associated with Teman, Eliphaz's son (v. 36). Teman was in the southern part of Edom. That Husham is not called 'son of' anyone specific may indicate he rose from a less prominent family, or that his patronymic was lost. The Temanites were known for wisdom — Eliphaz the Temanite in the book of Job represents this tradition (Job 2:11). The continuing pattern of non-dynastic succession reinforces the contrast with Israel's coming Davidic line.
When Husham died, Hadad son of Bedad reigned in his place — the one who defeated Midian in the territory of Moab. His city was named Avith.
KJV And when Husham was dead, Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.
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Translator Notes
Hadad (Hadad) bears the name of the Semitic storm god, common among Edomite and Aramean rulers. He is distinguished by a military achievement: hammakkeh et Midyan bisdeh Mo'av ('the one who struck Midian in the field of Moab'). This is the only narrative detail given for any Edomite king in this list — a victory over Midian in Moabite territory. This places the event in the Transjordan region and shows Edom projecting military power beyond its borders. The note gives Hadad the character of a deliverer-king, a gibbor figure. His city Avith is unidentified.
When Hadad died, Samlah from Masrekah reigned in his place.
KJV And when Hadad was dead, Samlah of Masrekah reigned in his stead.
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Translator Notes
Samlah (Samlah, possibly 'garment') from Masrekah (Masreqah, 'vineyard' — from the root saraq, 'choice vine'). The city name suggests a grape-growing region, which fits the agricultural potential of parts of Edom. Each new king comes from a different city, reinforcing the non-dynastic pattern. No son succeeds his father; no city produces two kings. This stands in stark structural contrast to the Davidic dynasty the Chronicler is constructing, where Jerusalem will be the permanent royal seat and succession will follow a single family line.
When Samlah died, Shaul from Rehoboth-on-the-River reigned in his place.
KJV And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead.
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Translator Notes
Shaul (Sha'ul, 'asked for') — the same name as Israel's first king Saul. The coincidence is noteworthy: an Edomite king named Shaul preceded Israel's Saul. Rehoboth-on-the-River (Rechovot hannahar, 'wide places of the river') is likely on the Euphrates or possibly a Wadi in Edom. The name Rehoboth ('broad places') appears in Genesis 26:22, where Isaac names a well, signifying that 'the LORD has made room for us.' The identification of this city remains debated.
When Shaul died, Baal-hanan son of Achbor reigned in his place.
KJV And when Shaul was dead, Baal-hanan the son of Achbor reigned in his stead.
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Translator Notes
Baal-hanan (Ba'al Chanan, 'Baal is gracious') is a theophoric name invoking the Canaanite deity Baal — evidence that Edomite religion included Baal worship. The Chronicler preserves the name without comment, as he does with all the Edomite names. Achbor (Akhbor, 'mouse') is also the name of a Judahite official in Josiah's time (2 Kings 22:12), though the two are unrelated. The persistence of Baal-compound names in Edom contrasts with the Israelite tendency (at least in the Chronicler's ideal) to use YHWH-compound names.
When Baal-hanan died, Hadad reigned in his place. His city was named Pai, and his wife's name was Mehetabel daughter of Matred, daughter of Me-zahab.
KJV And when Baal-hanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
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Translator Notes
This final king Hadad — a different Hadad from verse 46 — receives more detail than any other: his city (Pai, called Pa'u in Genesis 36:39), and uniquely, his wife's name and genealogy. Mehetabel (Meheitav'el, 'God does good') is traced through two generations of women: Matred (Matred, possibly 'thrusting forth') and Me-zahab (Mei Zahav, 'waters of gold'). This unusual inclusion of female genealogy for an Edomite king may reflect the importance of this particular dynasty or the availability of detailed source material. The name Me-zahab ('waters of gold') suggests wealth or a gold-bearing water source.
When Hadad died, the chiefs of Edom were: chief Timna, chief Aliah, chief Jetheth,
KJV Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,
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Translator Notes
After the king list, the Chronicler shifts to a list of tribal chiefs (allufim, singular alluf). The word alluf derives from elef ('thousand' or 'clan') and designates a tribal leader — not a king but a chief over a clan or district. This may represent a different period than the kings (perhaps after the monarchy collapsed) or a parallel administrative structure. Some of these names (Timna, Aliah) overlap with names in the earlier genealogies, suggesting clan names that persisted as territorial designations. The transition from kings to chiefs may indicate that Edom reverted from monarchy to tribal governance.
Oholibamah (Oholivamah, 'tent of the high place') is also the name of one of Esau's wives (Genesis 36:2) — here it designates a clan or district named after her. Elah (Elah, 'terebinth/oak') is a common name in the Hebrew Bible, shared with an Edomite chief, an Israelite king (1 Kings 16:8), and the valley where David fought Goliath. Pinon is likely connected with the copper-mining region of Punon in the Arabah (Numbers 33:42-43), an area of significant mineral wealth.
Kenaz and Teman reappear from the earlier genealogy (v. 36) — now as district or clan chiefs rather than personal names, showing how individual ancestors became eponymous territories. Mibzar (Mivtsar, 'fortification') suggests a fortified settlement, consistent with the rugged, defensible terrain of Edom. The overlap between personal names, clan names, and territorial designations is characteristic of ancient Near Eastern genealogies, where the boundary between person and people was fluid.
chief Magdiel, chief Iram. These are the chiefs of Edom.
KJV Duke Magdiel, duke Iram: these are the dukes of Edom.
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Translator Notes
Magdiel (Magdi'el, 'excellence of God' or 'God is my preciousness') is a theophoric name with El, suggesting that some Edomite clans worshipped the God El alongside or as equivalent to their other deities. Iram (Iram) closes the list. The concluding formula elleh allufei Edom ('these are the chiefs of Edom') wraps up the entire Edomite section that began with Esau in verse 35. The Chronicler has now accounted for all of Abraham's non-Israelite descendants — Ishmael, Keturah's sons, and Esau's line. With Edom fully documented, the Chronicler is ready to turn exclusively to Israel's twelve tribes, beginning with the sons of Israel in chapter 2.