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1 Chronicles 4:1 [study!]

American Standard Version (ASV 1901) [2]
— The sons of Judah: Perez, Hezron, and Carmi, and Hur, and Shobal.
King James Version (KJV 1769)
— The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.
New American Standard Bible (NASB ©1995)
— The sons of Judah [were] Perez, Hezron, Carmi, Hur and Shobal.
Webster's Revision of the KJB (WEB 1833)
— The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.
Darby's Translation (DBY 1890)
— The sons of Judah: Pherez, Hezron, and Carmi, and Hur, and Shobal.
Rotherham's Emphasized Bible (EBR 1902)
— the sons of Judah, Perez, Hezron, and Carmi, and Hur, and Shobal.
Young's Literal Translation (YLT 1898)
— Sons of Judah: Pharez, Hezron, and Carmi, and Hur, and Shobal.
Douay-Rheims Challoner Revision (DR 1750)
— The sons of Juda: Phares, Hesron, and Charmi and Hur, and Sobal.
Original King James Bible (AV 1611) [2]
— The sonnes of Iudah: Pharez, Hezron, and Carmi, and Hur, and Shobal.
Brenton Greek Septuagint (LXX, Restored Names)
— And the sons of Judah{gr.Juda}; Pharez{gr.Phares}, Hezron{gr.Esrom}, and Carmi{gr.Charmi}, and Or, Subal,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— The sons of Yehudah; Peretz, Chetzron, and Karmi, and Chur, and Shoval.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
The sons 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; 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, etc., (like H0001, H0251, etc.).
of Yh יְהוּדָה; 3063
{3063} Prime
יְהוּדָה
Y@huwdah
{yeh-hoo-daw'}
From H3034; celebrated; Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory.
Perex פֶּרֶץ, 6557
{6557} Prime
פֶּרֶץ
Perets
{peh'-rets}
The same as H6556; Perets, the name of two Israelites.
exrn חֶצרוֹן, 2696
{2696} Prime
חֶצְרוֹן
Chetsrown
{khets-rone'}
From H2691; courtyard; Chetsron, the name of a place in Palestine; also fo two Israelites.
and Carm כַּרמִי, 3756
{3756} Prime
כַּרְמִי
Karmiy
{kar-mee'}
From H3754; gardener; Karmi, the name of three Israelites.
and r חוּר, 2354
{2354} Prime
חוּר
Chuwr
{khoor}
The same as H2353 or H2352; Chur, the name of four Israelites and one Midianite.
and vl שׁוֹבָל. 7732
{7732} Prime
שׁוֹבָל
Showbal
{sho-bawl'}
From the same as H7640; overflowing; Shobal, the name of an Edomite and two Israelites.
Jamieson-Fausset-Brown Commentary

1 Chronicles 4:1

_ _ 1 Chronicles 4:1-8. Posterity of Judah by Caleb the Son of Hur.

_ _ the sons of Judah — that is, “the descendants,” for with the exception of Pharez, none of those here mentioned were his immediate sons. Indeed, the others are mentioned solely to introduce the name of Shobal, whose genealogy the historian intended to trace (1 Chronicles 2:52).

Matthew Henry's Commentary

1 Chronicles 4:1-10

_ _ One reason, no doubt, why Ezra is here most particular in the register of the tribe of Judah is because it was that tribe which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah, which not only long survived the other tribes in Canaan, but in process of time, now when this was written, returned out of captivity, when the generality of the other tribes were lost in the kingdom of Assyria. The most remarkable person in this paragraph is Jabez. It is not said whose son he was, nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned 1 Chronicles 4:8. Here is,

_ _ I. The reason of his name: his mother gave him the name with this reason, Because I bore him with sorrow, 1 Chronicles 4:9. All children are borne with sorrow (for the sentence upon the woman is, In sorrow shalt thou bring forth children), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten for joy that the child is born; but here it seems it was so extraordinary that it was remembered when the child came to be circumcised, and care was taken to perpetuate the remembrance of it while he lived. Perhaps the mother called Habez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it, 1. That it might be a continual memorandum to herself, to be thankful to God as long as she lived for supporting her under and bringing her through that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling. 2. That it might likewise be a memorandum to him what this world is into which she bore him, a vale of tears, in which he must expect few days and full of trouble. The sorrow he carried in his name might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in every thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents, 1 Timothy 5:4.

_ _ II. The eminence of his character: He was more honourable than his brethren, qualified above them by the divine grace and dignified above them by the divine providence; they did virtuously, but he excelled them all. Now the sorrow with which his mother bore him was abundantly recompensed. That son which of all her children cost her most dear she was most happy in, and was made glad in proportion to the affliction, Psalms 90:15. We are not told upon what account he was more honourable than his brethren, whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety, not only because these, above any thing, put honour upon a man, but because we have reason to think that in these Jabez was eminent. 1. In learning, because we find that the families of the scribes dwelt at Jabez (1 Chronicles 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this. 2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from God which added much to his honour. The way to be truly great is to be truly good and to pray much.

_ _ III. The prayer he made, probably like Solomon's prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge God in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer. Observe,

_ _ 1. To whom he prayed, not to any of the gods of the Gentiles; no, he called on the God of Israel, the living and true God, who alone can hear and answer prayer, and in prayer had an eye to him as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed and was thence called Israel.

_ _ 2. What was the nature of his prayer. (1.) As the margin reads it, it was a solemn vow — If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob's vow, or some such like — then thou shalt be my God. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to God. He does, as it were, give God a blank paper, let him write what he pleases: “Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever.” (2.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!

_ _ 3. What was the matter of his prayer. Four things he prayed for: — (1.) That God would bless him indeed: “That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings.” Perhaps he had an eye to the promise God made to Abraham (Genesis 22:17), In blessing, I will bless thee. “Let that blessing of Abraham come upon me.” Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. God's blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed. (2.) That he would enlarge his coast, that he would prosper his endeavours for the increase of what fell to his lot either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer. (3.) That God's hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deuteronomy 33:7; but Jabez expects not that this can be the case, unless he have God's hand with him and the presence of his power. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient. (4.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.

_ _ 4. What was the success of his prayer: God granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. God was of old always ready to hear prayer, and his ear is not yet heavy.

John Wesley's Explanatory Notes

1 Chronicles 4:1

The sons — The posterity: for only Pharez was his immediate son. But they are all mentioned here only to shew Shobal's descent from Judah.

Geneva Bible Translation Notes

1 Chronicles 4:1

The (a) sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.

(a) Meaning, they came from Judah, as nephews and kinsmen: for only Pharez was his natural son.

Cross-Reference Topical ResearchStrong's Concordance
am 2283, etc. bc 1721, etc

Pharez:

1 Chronicles 2:5 The sons of Pharez; Hezron, and Hamul.
Genesis 38:29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? [this] breach [be] upon thee: therefore his name was called Pharez.
Genesis 46:12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.
Numbers 26:20-21 And the sons of Judah after their families were; of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites. ... And the sons of Pharez were; of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites.
Ruth 4:18 Now these [are] the generations of Pharez: Pharez begat Hezron,
Matthew 1:3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
Luke 3:33 Which was [the son] of Aminadab, which was [the son] of Aram, which was [the son] of Esrom, which was [the son] of Phares, which was [the son] of Juda,
, Phares, Esrom

Carmi:

1 Chronicles 2:9 The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai.
, Chelubai,
1 Chronicles 2:18 And Caleb the son of Hezron begat [children] of Azubah [his] wife, and of Jerioth: her sons [are] these; Jesher, and Shobab, and Ardon.
, Caleb
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Gn 38:29; 46:12. Nu 26:20. Ru 4:18. 1Ch 2:5, 9, 18. Mt 1:3. Lk 3:33.

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