1 Chronicles 2 46

1 Chronicles 2:46 kjv

And Ephah, Caleb's concubine, bare Haran, and Moza, and Gazez: and Haran begat Gazez.

1 Chronicles 2:46 nkjv

Ephah, Caleb's concubine, bore Haran, Moza, and Gazez; and Haran begot Gazez.

1 Chronicles 2:46 niv

Caleb's concubine Ephah was the mother of Haran, Moza and Gazez. Haran was the father of Gazez.

1 Chronicles 2:46 esv

Ephah also, Caleb's concubine, bore Haran, Moza, and Gazez; and Haran fathered Gazez.

1 Chronicles 2:46 nlt

Caleb's concubine Ephah gave birth to Haran, Moza, and Gazez. Haran was the father of Gazez.

1 Chronicles 2 verses

1 Chronicles 2 46 Meaning

1 Chronicles 2:46 details part of the comprehensive genealogical record of Judah, specifically focusing on the descendants of Caleb through his concubine Ephah. It names her children, Haran, Moza, and Gazez, and further specifies that Haran (Ephah's son) in turn had a son also named Gazez. This verse serves to meticulously document the lineage within the tribe of Judah, establishing tribal identity and land claims for the post-exilic community in Jerusalem.

1 Chronicles 2 46 Context

1 Chronicles 2:46 is embedded within the extensive genealogies that open the book of 1 Chronicles, specifically detailing the tribe of Judah (1 Chr 2:3-4:43). The immediate context begins in 1 Chronicles 2:42, which starts a section on the "sons of Caleb the son of Hezron." This Caleb is distinct from Caleb son of Jephunneh, the famous spy. The Chronicler meticulously records the various branches of Caleb's descendants, including those through his wives (Azzubah, Jerioth) and concubines (Ephrath, Ephah).

Historically, the Book of Chronicles was compiled during the post-exilic period (after the return from Babylon, 5th-4th century BCE). For this returning community, these genealogies were crucial for re-establishing their identity, tribal affiliation, and land claims in the Promised Land. They provided a verifiable link to the promises of God to Abraham and David, assuring the remnant that they were indeed the covenant people. The detailed inclusion of concubines and their offspring, such as in this verse, underscores the comprehensive nature of these records, showing all legally recognized lineages. The purpose was to unify the scattered community, ground them in their past, and encourage fidelity to the Mosaic Law.

1 Chronicles 2 46 Word analysis

• And Ephah (וְעֵיפָה – ve’ephah):

  • "And" (וְ – ve): A simple conjunctive, continuing the list of Caleb's offspring or associates from previous verses.
  • "Ephah" (אֵיפָה – Ephah): A feminine proper noun. It is the name of one of Caleb’s concubines. The name may be related to a unit of dry measure or signify "darkness" or "gloominess," but here it simply identifies a person. Her inclusion highlights the thoroughness of the genealogical record, acknowledging all legitimate branches of the family, even through secondary wives. This reflects ancient Near Eastern practices where concubines’ children had specific legal statuses, often considered legitimate heirs, though secondary to those of primary wives.

• Caleb’s concubine (פִּילֶגֶשׁ כָלֵב – pîlegas Kalev):

  • "Caleb's" (כָלֵב – Kalev): Proper noun, possessive, identifying the specific individual whose concubine Ephah was. This refers to Caleb, son of Hezron (1 Chr 2:18, 42), not Caleb son of Jephunneh.
  • "concubine" (פִּילֶגֶשׁ – pilegesh): This Hebrew term refers to a secondary wife who typically lacked the full legal and social standing of a primary wife but whose children were considered legitimate. Her status usually conferred inheritance rights to her offspring, making their inclusion vital for a complete genealogy. The Old Testament has many examples of concubines (e.g., Hagar with Abraham, Bilhah and Zilpah with Jacob, the concubine of Bethlehem in Judges). The fact that her children are named confirms their recognized status within Caleb's family.

• bare (יָלְדָה – yalĕdâ):

  • "bare": This is the feminine singular perfect form of the verb יָלַד (yalad), meaning "to bear," "give birth to." It directly attributes the motherhood to Ephah, emphasizing the lineage stemming from her. It is the standard biblical term for procreation in genealogical lists.

• Haran, and Moza, and Gazez (חָרָן, וּמוֹצָא, וְגָזֵז – Haran, uMoṣa, veGazeẓ):

  • "Haran" (חָרָן – Haran): A masculine proper noun, one of Ephah's sons. The name "Haran" is seen elsewhere in the Bible (e.g., father of Lot, brother of Abram). Here it functions solely as a lineage marker.
  • "Moza" (מוֹצָא – Moṣa): A masculine proper noun, another son. The name can mean "source" or "origin," possibly hinting at a family line, but more likely a standard personal name.
  • "Gazez" (גָּזֵז – Gazeẓ): A masculine proper noun, the third son. The name could be related to "shearer" (one who shears sheep), implying a pastoral or agricultural connection for this branch of the family.

• and Haran begat Gazez (וְחָרָן הוֹלִיד אֶת־גָּזֵז – veHaran hôlîd et-Gazeẓ):

  • "and Haran" (וְחָרָן – veHaran): Connecting clause, shifting focus to the offspring of the previously mentioned Haran.
  • "begat" (הוֹלִיד – hôlîd): The Hiphil perfect form of יָלַד (yalad), meaning "he caused to be born" or "he fathered." This term explicitly marks patrilineal descent, common in biblical genealogies.
  • "Gazez" (גָּזֵז – Gazeẓ): Another masculine proper noun. This indicates that Haran had a son also named Gazez. The repetition of names within a short genealogical sequence (Ephah bore Gazez, then Haran begat another Gazez) is common in biblical and ancient Near Eastern naming conventions, often used to honor ancestors or signify continuity. It’s crucial to distinguish these as distinct individuals with the same name.

Words-group by words-group analysis:

• "Ephah, Caleb’s concubine": This phrase is critical for establishing the specific familial connection. It confirms Ephah's secondary status yet her legal right to bear children who are recognized within the lineage. This illustrates the legal framework of ancient Israelite family life where different tiers of marital unions existed. The inclusion demonstrates the Chronicler’s meticulous commitment to complete and accurate genealogical records, ensuring no recognized branch of Caleb's lineage was overlooked. This accuracy was paramount for tribal land inheritance and identity, especially after the Babylonian exile when the people needed to reclaim their tribal heritage.

• "bare Haran, and Moza, and Gazez": This lists the direct progeny of Ephah. These individuals are presented as legitimate offspring of Caleb despite Ephah's status as a concubine. Their inclusion highlights that children from secondary unions were integral to the broader family structure and the tribal census. This reflects the practical reality of population growth and succession in ancient Israel, where numerous offspring were a sign of blessing. Each name here contributes to the complex mosaic of the tribe of Judah.

• "and Haran begat Gazez": This final clause provides a further generation within this branch, illustrating continuity. It shows a sub-lineage developed from one of Ephah’s sons. The repetition of the name "Gazez" for both a son of Ephah and a grandson through Haran is noteworthy. This naming pattern was common and served to honor an ancestor, maintain family tradition, or perhaps even indicate a branch of the family that continued a particular craft or territorial claim associated with the name. It highlights the depth and specificity of these records.

1 Chronicles 2 46 Bonus section

The repeated mention of "Gazez" (Ephah's son, and Haran's son) indicates a deliberate choice, likely to honor the initial Gazez or to emphasize a continuation of a specific family line or trait associated with that name. This phenomenon, known as a 'filial name repetition', is observed throughout ancient Near Eastern onomastics and biblical genealogies. Such repetitions also help distinguish different individuals when similar names appear, preventing confusion for a reader attempting to trace the lines precisely. Furthermore, this genealogical entry reminds the audience that the Israelite heritage was complex and inclusive, embracing descendants from various maternal statuses as long as the paternal line was established, underpinning the principle of lineage as central to the covenant.

1 Chronicles 2 46 Commentary

1 Chronicles 2:46 serves as a granular piece in the elaborate tapestry of Judah’s lineage, primarily highlighting the meticulous nature of the post-exilic community’s records. The verse details descendants from Caleb through his concubine Ephah. The inclusion of "concubine" (פִּילֶגֶשׁ) affirms that children from secondary wives were legally recognized and had a valid place in the genealogical scheme, underscoring ancient Israelite legal and social customs concerning inheritance and tribal continuity. For the returning exiles, these detailed records were more than mere historical facts; they were vital documents that proved tribal affiliation, legitimized claims to ancestral lands, and confirmed one's place within the covenant community. The precise recording, down to the naming of a grandson with the same name as a direct son, showcases the Chronicler's commitment to completeness and historical integrity, ensuring that every valid lineage, no matter how obscure or through whom, was accounted for for the reconstitution of Israel.