Who was Amminadab in the Bible?

Prince of the tribe of Judah, father of Naashon, Naasson, or Nahshon, and of Elisheba wife of Aaron. Ex. 6:23; Num. 1:7; Num. 2:3; Num. 7:12; Num. 10:14; Ruth 4:19; 1 Chr. 2:10; Matt. 1:4; Luke 3:33.

Son of Amminadab, and a prince of Judah. Num. 1:7; Num. 2:3; Num. 7:12, 17; Num. 10:14; Ruth 4:20; 1 Chr. 2:10-11. Called NAASSON in Matt. 1:4; Luke 3:32. Apparently the same as NAASHON in Ex. 6:23.

This table of lineage unaccompanied by comment is of importance, forming as it does plain proof of the descent of David from the tribe of Judah, to which tribe the sceptre and the lawgiver in Israel belonged, according to the inspired promise and prophecy of Jacob on his deathbed (Gen. 49). The evidence afforded by this short list of names is sufficient in itself to invalidate all rival claims to royalty either by the tribe of Ephraim or by the tribe of Benjamin. It therefore connects the Book of Ruth with the histories of king Saul of Gibeah in Benjamin and king David of Bethlehem in Judah, which follow in the Books of Samuel. The period covered by the table extends from the calling of the Israelites out of Egypt to be Jehovah's people and nation to the time when Jehovah raised up David to reign over them as His king.

The list contains ten generations, and these may be divided into two groups of five. The first five names — Pherez to Nahshon — are connected mainly with Israel when in Egypt and in the wilderness; the second — Salmon to David — with Israel in the land up to the time when monarchy was established under God's chosen king. The pedigree shows the distinct line of constitutional royalty promised to the nation. The names given in it are not always those of the eldest in the family. David himself, for instance, was the seventh son of Jesse (1 Chron. 2:15). The line of descent from Pherez was decreed to end with the Messiah, and it was therefore continuously under the superintendence of Jehovah. Elimelech's name does not appear in the list, but that of Boaz, the son of Salmon. This selection shows the religious value attached to the marriage of Ruth and the redemption of the inheritance, of which perhaps the happy couple themselves were entirely unaware.

Some historical items connected with the names in this list may be noted. Pherez (Perez), the son of Judah and Tamar is always given precedence over his twin-brother Zarah or Zerah, so that he possessed the right of primogeniture. The family of Pherez (Num. 26:20) held highest rank in the tribe of Judah in David's reign (1 Chron. 27:3), and seems to have been distinguished by its fertility and virility. This rapid increase of the family explains the allusion to "the house of Pherez" by the people at the marriage of Boaz (4:12). The list in Ruth begins with Pherez, and not with his father, Judah, who died prior to the time of the Exodus, which was the beginning of national life for the children of Israel. Hezron was the firstborn of Pherez. Ram is sometimes called Aram (Matt. 1:3). Amminadab was the father of Elisheba, who became the wife of Aaron, brother of Moses, and first of the hereditary high-priests of Israel (Ex. 6:23). Nahshon (Naason) was brother-in-law of Aaron (Ex. 6:23), and prince or head of the tribe of Judah (Num. 1:7; Num. 2:3; 1 Chron. 2:10). Salmon (Salma), son of Nahshon, married Rahab the harlot, and was the father of Boaz (Matt. 1:5). Salmon was probably one of the two men whom Joshua sent to Jericho and the neighbourhood secretly, and who lodged in Rahab's house (Joshua ii). Obed has been already noticed. Jesse the Bethlehemite (1 Sam. 16:1, 18; 1 Sam. 17:58) had eight sons (1 Sam. 16:10-11; 1 Sam. 17:12). Jesse is described as "that Ephrathite of Bethlehem-Judah," and "was old in the days of Saul; advanced in years among men" (1 Sam. 17:12). He was a wealthy man, but his great distinction in the nation seems to have been that he was the father of David, his youngest son, who rose to the throne of Israel, having been chosen by Jehovah to be the ruler of His people.

The brief narrative in this Book shows how, through the providential over-ruling of Jehovah, Ruth the Moabitess became naturalized in Bethlehem-Judah in the land of Israel. The narrative ends with the statement that Obed, the son of Boaz and Ruth, "is the father of Jesse, the father of David," this brief sentence expressing the main object of the record. But a fuller genealogy is added, which extends David's pedigree backwards as far as Pherez, the son of Judah. "Now these are the generations of Pherez. Pherez begot Hezron, and Hezron begot Ram, and Ram begot Amminadab, and Amminadab begot Nahshon, and Nahshon begot Salma, and Salma begot Boaz, and Boaz begot Obed, and Obed begot Jesse, and Jesse begot David" (Ruth 4:18-22).

The tribe of Levi is passed over here, for that tribe was separated from the others for sanctuary service. Therefore Judah is next mentioned, with Nahshon, the son of Amminidab its prince (v.7). Nahshon means "a diviner." some diviners were satanically inspired, but others were inspired by God, and the latter is intended here, for Judah's name means "praise" and one who is a true worshiper of God will be given grace to divine, or discern all things, even the future, as he takes in the word of God. this place of nearness to God is important too in regard to spiritual warfare. Amminidab (the father of Nahshon) means "the people of the liberal giver." Certainly God is the Liberal Giver. Praise and discernment of God's ways are always associated with the realization of God's grace freely giving us all things to enjoy.

Nahshon then means "a diviner," not necessarily in a bad sense. It is a word used for diligent observation (1 Kings 20:33); and divining, apart from the heathenism so much associated with it, is but the discernment in the present of the future: and so may the child of God divine. In that which makes him a worshiper he may find what will give him prophetic insight into the future. Nahshon is therefore the son of Amminadab, or, as the last word means, of "the people of the Liberal Giver." Here faith gets then its foresight, in the knowledge of His free grace to whom we belong. How beautiful is this genealogy of a prophet! and how this spirit breathes throughout the psalms, so largely Judah's! Still more should we be able to take as the ground of a happy confidence, "He that spared not His own Son, but delivered Him up for us all how shall He not with Him also freely give us all things?" Thus the spirit of praise is nursed within us.

From Judah to David there is only a succession of names without any distinguishing mark with the exception of three, and two of these are prominent through their sin. Er, whom the Lord slew, Achar, the troubler of Israel, and Nahshon, the prince of the children of Judah. Having brought the line down to David, the Holy Spirit, as it were, pauses and notes the sons of Hezron (Esrom, Matt. 1) other than Ram (Aram, Matt. 1), i.e. to Jerahmeel, and to Chelubai, the same is called Caleb (see vers. 9 and 18). The honoured line passed through Ram, but his natural connections have a place in the archives of Judah. Doubtless every one named was prominent for some quality or excellence, or for some special blessing conferred which would confer still greater eminence. Hur is the son of Caleb. This is the Hur that with Aaron held up the hands of Moses when Israel fought and overcame Amalek, and was associated with Aaron in the care of the people when Moses went up the mount (Ex. 17:12). Bezaleel, grandson of Hur, was named of God and endowed with wisdom for a very special purpose, taught to make all the furniture for the tabernacle (Ex. 31). This gave greater eminence than all the riches of Jain, who had twenty-three cities, and took sixty more. But even Segub is named, though only half-brother to Ram. Is it not because of his connection with the ancestry of David, with that line which was always so choice with God that even the least affinity with it entitles to a place in these genealogies? Were not these named ones counted among God's elect ones? Would they be mentioned at all if among those who fell in the wilderness through unbelief? Unless such as Achar, whose sin brought such momentous consequences upon Israel, all whose names appear here, are among the worthies of that people. This special mention of Hezron's family and descendants is not a mere genealogical list from Judah to David where the evil take their place in successional order with the good; but these are men of renown, and while the book of God is read, their names will stand forth as of those whom God would honour.

Son of Pharez, and grandson of Judah. Gen. 46:12; Num. 26:21; Ruth 4:18-19; 1 Chr. 2:5-25; 1 Chr. 4:1.

Son of Nahshon and father of Boaz, the husband of Ruth. Ruth 4:20-21; 1 Chr. 2:11; Matt. 1:4-5; Luke 3:32.

Son of Esrom, and father of Aminadab. Matt. 1:3-4; Luke 3:33: called RAM, Ruth 4:19; 1 Chr. 2:9-10.