1 Chronicles 2 55

1 Chronicles 2:55 kjv

And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab.

1 Chronicles 2:55 nkjv

And the families of the scribes who dwelt at Jabez were the Tirathites, the Shimeathites, and the Suchathites. These were the Kenites who came from Hammath, the father of the house of Rechab.

1 Chronicles 2:55 niv

and the clans of scribes who lived at Jabez: the Tirathites, Shimeathites and Sucathites. These are the Kenites who came from Hammath, the father of the Rekabites.

1 Chronicles 2:55 esv

The clans also of the scribes who lived at Jabez: the Tirathites, the Shimeathites and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab.

1 Chronicles 2:55 nlt

and the families of scribes living at Jabez ? the Tirathites, Shimeathites, and Sucathites. All these were Kenites who descended from Hammath, the father of the family of Recab.

1 Chronicles 2 verses

1 Chronicles 2 55 Meaning

1 Chronicles 2:55 identifies specific groups residing in Jabez—the Tirathites, Shimeathites, and Suchathites—as families of scribes. This verse further clarifies their lineage, stating that they originated from the Kenites, specifically from Hemath, who is identified as the father of the house of Rechab. The passage uniquely connects these learned individuals responsible for writing and preserving scripture to a traditionally non-Israelite group known for their nomadic lifestyle and fierce loyalty to ancestral vows, demonstrating an integration of diverse peoples into the spiritual and intellectual fabric of Israel.

1 Chronicles 2 55 Context

This verse is found within the extensive genealogies of the tribe of Judah, the longest tribal list in the Book of Chronicles (1 Chr 2-4). The Book of Chronicles, compiled after the Babylonian exile, served a crucial purpose for the returned exiles. It provided a sense of continuity, legitimate lineage for temple service and political authority (Davidic line), and highlighted faithful devotion to God. These genealogies are not merely dry lists but communicate identity, tribal associations, land claims, and, in this case, professional or spiritual roles. Verse 55, while part of a detailed lineage, stands out by specifying the professional identity ("scribes") and unusual origin ("Kenites," "Rechabites") of a group within Judah, hinting at the diverse composition and adaptive nature of Israelite society.

1 Chronicles 2 55 Word analysis

• And the families (וּמִשְׁפְּחוֹת, u-mishpekhot): Refers to extended family units or clans. In ancient Israel, identity and social structure were heavily rooted in one's family and clan affiliation. The use of "families" here emphasizes their lineage and collective identity as a distinct group within the broader society of Judah.
• of the scribes (הַסֹּפְרִים, ha-soferim): "Scribes" were much more than mere copyists. The Hebrew word sofer (plural soferim) implies those who write, but also those who interpret and teach the Law (Torah). They were scholars, legal experts, and preservers of sacred traditions, playing a crucial role in post-exilic Israel, as seen prominently in figures like Ezra. Their profession denotes intellectual and religious authority.
• which dwelt (יָשְׁבוּ, yashvu): Indicates that they settled or resided permanently in a specific location, contrasting with the nomadic reputation of the Kenites, yet these are presented as the "families of the scribes."
• at Jabez (בְּיַעְבֵּץ, be-Ya'bets): This refers to a specific geographic locality within Judah's territory. It is distinct from the person Jabez mentioned in 1 Chronicles 4:9-10. This Jabez may have been a center for scribal activity or a town where these particular families established their intellectual pursuits. Its inclusion ties the scribes to a tangible place.
• the Tirathites, the Shimeathites, and Suchathites. (תִרְעָתִים הַשִּׁמְעָתִים וְשׂוּכָתִים, Tir'atim, ha-Shim'atim, v'Sukhatim): These are specific named families or subgroups.
  • The "Suchathites" are particularly interesting, as Sukhatim (שׂוּכָתִים) can be linguistically connected to sukkoth (סֻכּוֹת), meaning "booths" or "tents." This subtle linguistic link could reinforce their traditional Kenite/Rechabite nomadic heritage, even as they now dwelled in a settled location as scribes. It bridges their ancient wandering lifestyle with their current sedentary, scholarly one.
• These are the Kenites (הֵמָּה הַקֵּינִי, hemmah ha-Qeyni): This is a crucial clarification. The Kenites were a people related to the Midianites, with strong ties to Moses through his father-in-law Jethro (also called Reuel or Hobab). They were known as metallurgists and nomadic tent-dwellers who had a complex relationship with Israel, sometimes hostile, sometimes allied, but often existing alongside them. Their designation here indicates their full integration into Israelite society, even into intellectual roles.
• that came of Hemath (אֲשֶׁר בָּאוּ מֵחֶמַת, asher ba'u me-Chematah): Hemath here likely functions as an ancestral figure, signifying their particular lineage within the broader Kenite group. It solidifies their specific branch.
• the father of the house of Rechab. (אֲבִי בֵּית רֵכָב, avi beyth Rekhav): This is the climactic identifier. The "house of Rechab" refers to the Rechabites, famously known from Jeremiah 35 for their unwavering loyalty to their ancestor Jonadab's commands, which included a strict rejection of wine, settled homes, and planting crops. This connection reveals a striking spiritual irony: a group known for staunch adherence to specific vows, embodying a form of rigid faithfulness, is here identified as producing or containing scribes, the very preservers of God's wider Law. It suggests that a tradition of disciplined commitment—even to their own unique ancestral code—translated into a devotion to God's Word through scribal service.

Words-group analysis:

• "families of the scribes which dwelt at Jabez": This phrase paints a picture of settled communities dedicated to the preservation and interpretation of God's Law. It emphasizes an organized, institutionalized aspect of their spiritual life.
• "These are the Kenites that came of Hemath, the father of the house of Rechab": This complete phrase highlights the remarkable and perhaps unexpected ethnic and cultural background of these scribal families. It demonstrates a lineage known for their strict adherence to a specific covenant (Rechabite vows) and their semi-nomadic origin (Kenites), now fully integrated and serving Israel in a crucial intellectual capacity. This showcases that devotion to God's word could transcend traditional Israelite bloodlines and draw upon the discipline found in diverse cultural traditions.

1 Chronicles 2 55 Bonus section

The mention of "Jabez" in 1 Chronicles 2:55 as a dwelling place for scribes, rather than referring to the individual Jabez of 1 Chronicles 4:9-10 (famous for his prayer), hints at a potentially significant locale within Judah's territory. This place "Jabez" might have served as an early "school of scribes" or a notable intellectual center where these specialized families operated, thus solidifying its identity beyond a mere list of names. The detail reinforces the idea that learning and preserving the Law were institutionalized within Israel. The transformation of a group associated with craftsmanship (Kenites, linked to metalworking) and a disciplined, simple lifestyle (Rechabites) into the custodians of sacred texts is a remarkable testimony to the transformative power of spiritual commitment and intellectual dedication within ancient Israel. This highlights how skills and values from seemingly disparate backgrounds could be repurposed for the service of God's Kingdom and His Word.

1 Chronicles 2 55 Commentary

1 Chronicles 2:55 is a small but profoundly significant verse embedded in lengthy genealogies. It unveils a unique detail about Israelite society, revealing that some of the highly esteemed scribes—the interpreters and preservers of the Mosaic Law—were descendants of Kenites, specifically connected to the steadfast house of Rechab. This is striking because Kenites were traditionally distinct from the Israelites, often nomadic. The Rechabites, known from Jeremiah 35, embodied exceptional loyalty to their ancestral vows of abstinence and tent-dwelling, commands that often paralleled prophetic calls to purity and simple living.

The integration of these Kenite-Rechabite families into the critical intellectual and religious role of "scribes" underscores several key principles. Firstly, it shows the fluidity and inclusive nature of Israelite society, where those from diverse backgrounds, if committed to God's ways or embodying a certain level of faithfulness, could find their place and serve a vital function within the covenant community. Their dedication to an inherited code of discipline may have predisposed them to the meticulous study and preservation required of scribes. Secondly, it highlights the divine economy, where God uses varied backgrounds and past fidelities (even to human covenants, if righteous) to serve His broader purposes. These individuals, already known for their adherence to vows, could well appreciate the sanctity and importance of God's divine Law. Lastly, the verse suggests that spiritual devotion and adherence to God's truth are not confined to birthright alone, but can be embraced and diligently upheld by those who choose to integrate and dedicate themselves to God's Word and people. This verse subtly praises a heritage of commitment and shows how such qualities contribute to the ongoing preservation of divine revelation.