I Chronicles 8:17-18 · Bible study
1 Chronicles 8:17-18 Commentary: The Sons of Elpaal
Hebrew · 5 what the commentators say
Meaning in one sentence
Explore the sons of Elpaal in 1 Chronicles 8:17-18. Discover their place in the Benjaminite genealogy and the chronicler's purpose.
Research Summary
- Meaning: A list of seven Benjaminite men identified as sons of Elpaal, part of a larger genealogy of the tribe of Benjamin.
- Key words: Zebadiah (Yahweh has endowed), Meshullam (friend), Hizki (strong), Heber (comrade), Ishmerai (He keeps me), Izliah (whom God will preserve), Jobab (desert), Elpaal (God has acted).
- Main debate: Whether the Elpaal of 8:17-18 is the same person mentioned in 8:11-12, and why his sons are listed separately from Beriah’s line.
- Theological theme: God’s faithful preservation of tribal identities and the value of every individual in His covenant community.
- Best use: To teach that God knows and remembers His people, and that genealogies testify to His ongoing work through families.
Translation Comparison
BSB Berean Standard Bible 2020
17Zebadiah, Meshullam, Hizki, Heber,
18Ishmerai, Izliah, and Jobab were the sons of Elpaal.
WEB World English Bible 2000
17Zebadiah, Meshullam, Hizki, Heber,
18Ishmerai, Izliah, Jobab, the sons of Elpaal,
KJV King James Version 1769
17And Zebadiah, and Meshullam, and Hezeki, and Heber,
18Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal;
ASV American Standard Version 1901
17and Zebadiah, and Meshullam, and Hizki, and Heber,
18and Ishmerai, and Izliah, and Jobab, the sons of Elpaal,
YLT Young's Literal Translation 1898
17and Zebadiah, and Meshullam, and Hezeki, and Heber,
18and Ishmerai, and Jezliah, and Jobab, sons of Elpaal;
Darby Darby Bible 1890
17And Zebadiah, and Meshullam, and Hiski, and Heber,
18and Jishmerai, and Jizliah, and Jobab were the sons of Elpaal.
Douay-Rheims Douay-Rheims Bible 1899
17And Zabadia, and Mosollam, Hezeci, and Heber,
18And Jesamari, and Jezlia, and Jobab, sons of Elphaal,
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 8:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that 1 Chronicles 8:17-18 presents a list of seven Benjaminite names identified as the sons of Elpaal. Gill’s Exposition plainly states that “these were the sons of Elpaal.” Keil and Delitzsch observe that “nothing further is known” of these descendants, noting that the chronicler draws from genealogical accounts of the tribe of Benjamin. Reformed commentators like Matthew Henry connect these verses to the broader summary in verse 28: “These were heads of the fathers by their generations, chief men. These dwelt in Jerusalem.” The consensus is that the passage functions as part of the chronicler’s record of Benjaminite families who settled in Jerusalem. The listing serves a broader purpose, showing God’s faithfulness in preserving tribal identities through the exile, even when individual names leave no other biblical trace.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The passage lists seven individuals identified as sons of Elpaal within the Benjaminite genealogy of 1 Chronicles 8.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Elpaal | That Elpaal is a Benjaminite man, son of Shaharaim (1 Chron 8:11). | Whether the Elpaal in 8:17-18 is the same person as the one in 8:11-12, or a later descendant. Keil & Delitzsch question if they are the same. |
| Significance of the names | The names are personal names given to Benjaminite individuals and carry meanings related to God (e.g., Zebadiah = 'Yahweh has endowed'). | Whether these meanings are theologically significant or simply conventional. Some commentators see them as expressions of faith, others as standard naming practices. |
| Purpose of the genealogy | The chronicler documents Benjaminite families that settled in Jerusalem after the exile. | Whether the list aims to show historical accuracy, to legitimize certain families, or to provide a complete record. Matthew Henry focuses on the heads of fathers; Keil notes the difficulty of identifying all names. |
| Relationship to Beriah's sons | Both groups belong to the same tribe of Benjamin and descend from Elpaal. | Why the chronicler separates the sons of Beriah (vv. 15-16) from the other sons of Elpaal (vv. 17-18). It may reflect different branches or time periods. |
Historical & Cultural Context
The genealogies of 1 Chronicles were compiled after the Babylonian exile, likely in the fifth century BC. The chronicler aimed to re-establish the identity of the returned community by tracing tribal lines back to the patriarchs. The tribe of Benjamin, though one of the smallest, held significant importance: it produced Israel’s first king, Saul, and later the apostle Paul. Chapter 8 offers a more detailed Benjaminite genealogy than the summary in chapter 7, evidently drawing from older records. The names in 8:17-18, such as Zebadiah (“Yahweh has endowed”) and Ishmerai (“He keeps me”), reflect a culture that embedded faith and divine dependence in personal names. The chronicler’s repeated phrase “these dwelt in Jerusalem” (v. 28) signals a key concern: establishing which families had rightful place in the restored capital after the exile. Elpaal first appears in 8:11 as a son of Shaharaim; his sons listed here constitute a separate branch from the line through Beriah (vv. 13-16). The careful separation of these lists suggests the chronicler worked from multiple sources, preserving distinct family lines even when their historical details are lost to us. For the post-exilic audience, such records confirmed continuity and God’s ongoing faithfulness.
Textual Notes
The consulted sources note no significant textual variants for these verses. The names appear consistently across major manuscripts and translations, with minor spelling differences (e.g., Hezeki in KJV vs. Hizki in WEB; Jezliah in KJV vs. Izliah in WEB). These variations reflect standard orthographic differences and do not affect interpretation.
Reception History
The Geneva Bible (1599) and Matthew Henry’s commentary (1710) treat this passage as part of the faithful record of Israel’s tribes. Keil and Delitzsch (1876) offer detailed analysis of the genealogical structure, noting that “nothing further is known” of these descendants. Modern scholarship has explored the chronicler’s theological purpose in shaping post-exilic identity. The listing of individual names, though obscure, has reminded readers across generations that God remembers His people.
Preaching This Verse
Three-point outline
- God remembers the obscure. These names appear nowhere else in Scripture, but the chronicler records them. They show that no person is forgotten before God.
- Families matter in God’s plan. The genealogy traces not just individuals but households and lineages. Faith is passed down through families.
- Dwelling in Jerusalem as a picture of belonging. Verse 28 frames these names with “these dwelt in Jerusalem.” For the returned exiles, Jerusalem was the heart of identity and worship.
Five-point outline
- Each name is recorded. Careful preservation of names demonstrates God’s attention to individuals.
- The chronicler’s meticulous work. The existence of such lists shows the seriousness with which God’s people treasured heritage.
- The importance of heritage. Knowing where we come from helps us know who we are in God’s story.
- God’s faithfulness across generations. The survival of Benjamin as a tribe, despite near-extinction in Judges, testifies to divine preservation.
- Our place in the ongoing story. Even if our names won’t be in a biblical genealogy, we are recorded in the Book of Life.
Illustration hooks
- A church directory listing every member, including those you never see but who form the congregation.
- A family reunion with a long family tree: branches that connect to ancestors you never met but who shaped your heritage.
- A restored building whose cornerstone bears names of ordinary donors, their names are visible even though they did nothing famous.
Questions your congregation is asking
- Why does the Bible include long lists of names I can barely pronounce?
- If these names mean nothing to us now, why did they matter then?
- How can a genealogy like this help my faith today?
Leading a Discussion
These verses are part of a longer genealogical record. At first glance, a list of unfamiliar names may seem irrelevant. But the chronicler included them for a reason: to show that God knows His people by name and that every family line matters in His redemptive story. Use the following questions to help your group see the value of genealogies in Scripture.
Discussion questions
- What stands out to you about this list of names? Is there any detail that surprises you?
- Why do you think the chronicler took care to separate the sons of Elpaal from the sons of Beriah (vv. 15-16)?
- How does knowing that these names were preserved encourage or challenge you?
- What does the phrase “these dwelt in Jerusalem” (v. 28) tell us about the chronicler’s priorities?
- How do genealogies like this connect to the rest of the biblical story, especially the promises to Abraham and David?
- In what ways do we “record” our family’s faith story today?
- How can we affirm that every person in our church matters to God, even those whose names no one knows?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Interlinear and lexical data from STEPBible (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
3 public-domain commentaries, condensed into plain language.
Geneva Bible Notes Reformed 1599
The Geneva Notes simply list these names as part of the genealogical record, noting they are the sons of Elpaal. No further interpretation or comment is given on these figures.
Gill's Exposition of the Bible Baptist 1748
Gill simply identifies these men as the sons of Elpaal. He offers no elaboration beyond clarifying their parentage in the genealogical record.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that the phrase “heads of fathers’-houses” means the named men are themselves the living heads, not mere family representatives. They reject the idea that these are progenitors of clans. The note that they “dwelt in Jerusalem” includes their entire households, even if only the heads are listed.