1 Chronicles 2:13

Translation
King James Version
And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third,
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KJV (with Strong's)
And Jesse H3448 begat H3205 his firstborn H1060 Eliab H446, and Abinadab H41 the second H8145, and Shimma H8092 the third H7992,
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Complete Jewish Bible
and Yishai fathered Eli'av his firstborn, Avinadav second, Shim'a third,
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Berean Standard Bible
Jesse was the father of Eliab his firstborn; Abinadab was born second, Shimea third,
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American Standard Version
and Jesse begat his first-born Eliab, and Abinadab the second, and Shimea the third,
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World English Bible Messianic
and Jesse became the father of his firstborn Eliab, and Abinadab the second, and Shimea the third,
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Geneva Bible (1599)
And Ishai begate his eldest sonne Eliab, and Abinadab the second, and Shimma the third,
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Young's Literal Translation
and Jesse begat his first-born Eliab, and Abinadab the second, and Shimea the third,
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See also
1 Samuel 17:131 Chronicles 20:71 Samuel 16:61 Samuel 16:131 Chronicles 27:181 Samuel 17:28
In the KJVVerse 10,320 of 31,102

Study This Verse

SUMMARY

1 Chronicles 2:13 meticulously lists three of Jesse's sons—Eliab, Abinadab, and Shimma—as part of the extensive genealogies that open the book. This verse serves as a vital link in establishing the lineage of King David within the tribe of Judah, underscoring the Chronicler's emphasis on the divinely preserved family line through which God's covenant promises would be fulfilled. While seemingly a simple enumeration, it lays foundational groundwork for understanding God's sovereign plan in selecting David and highlights the meticulousness of divine providence in redemptive history.

CONTEXT

  • Literary Context: 1 Chronicles 2:13 is situated within the expansive genealogical sections that comprise the first nine chapters of 1 Chronicles. Specifically, it falls within the detailed lineage of Judah, which receives particular emphasis due to its direct connection to the Davidic monarchy. The Chronicler, writing for a post-exilic audience, meticulously traces the descendants of Jacob, focusing on Judah's line, then narrowing to Jesse's family in Bethlehem. This verse immediately precedes the listing of Jesse's other sons, most notably David, and sets the stage for the subsequent narrative focus on David's reign and the establishment of the temple. Unlike the more narrative-driven books of Samuel and Kings, 1 Chronicles prioritizes these detailed genealogies to establish legitimacy, continuity, and the fulfillment of divine promises, offering reassurance and a sense of heritage to a people seeking to re-establish their identity and worship in the land.
  • Historical & Cultural Context: In ancient Israel, genealogies were far more than mere lists of names; they were indispensable documents for establishing tribal identity, validating land inheritance rights, determining eligibility for priestly service, and confirming royal succession. Jesse, a man from Bethlehem in the territory of Judah, was a relatively obscure figure until God chose one of his sons, David, to be king. The cultural norm of primogeniture, where the firstborn son (Eliab in this case) held preeminent status, authority, and a double portion of the inheritance, makes the subsequent divine rejection of Eliab and the unexpected selection of David a profound theological statement. The Chronicler, likely writing centuries later in the post-exilic period (c. 450-400 BC), uses these records to affirm the historical continuity of Israel, the legitimacy of the Davidic line, and the enduring nature of God's covenant promises, providing hope and a sense of belonging to a people recently returned from exile and seeking to rebuild their national and spiritual life.
  • Key Themes: This verse contributes significantly to several overarching themes in 1 Chronicles and the broader biblical narrative. Firstly, it underscores the theme of Genealogical Precision, highlighting the meticulous record-keeping that validates Israel's identity and the divine promises tied to specific lineages, particularly the Davidic line. Secondly, the explicit mention of Eliab as "firstborn" subtly introduces the profound theme of Divine Sovereignty in Selection, foreshadowing God's unconventional choice of David over his older, seemingly more qualified brothers. This concept is powerfully articulated elsewhere, such as when God tells Samuel, "man looketh on the outward appearance, but the LORD looketh on the heart. This demonstrates that God's choices are not based on human expectations, societal norms, or physical stature, but on His own wise and sovereign purpose. Finally, this verse is a foundational piece in establishing the Legitimacy and Continuity of the Davidic Line, which is central to the Chronicler's theological agenda. By meticulously tracing David's direct ancestry, the text affirms his rightful place as king and reinforces the enduring nature of the Davidic covenant, which ultimately points to the Messiah. The Chronicler's focus on the Davidic line is a consistent thread throughout 1 Chronicles.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • begat (Hebrew, yâlad', H3205): From the primitive root H3205 (yâlad), meaning "to bear young" or "to beget." In biblical genealogies, this verb consistently emphasizes direct, lineal descent and the unbroken chain of generations. In this context, it underscores the biological and familial connection that establishes Jesse as the patriarch of this particular branch of Judah's lineage, leading directly to David. Its repeated use highlights the historical veracity and divine preservation of the family lines.
  • firstborn (Hebrew, bᵉkôwr', H1060): (bᵉkôwr), meaning "firstborn" or "eldest." This term designates the eldest son, who traditionally held a position of honor, authority, and a double portion of the inheritance in ancient Israelite society. The explicit mention of Eliab as "firstborn" here is significant because, in the subsequent narrative found in 1 Samuel, God famously rejects him as king in favor of his younger brother, David. This detail, though seemingly minor in a list, sets up a contrast that highlights God's sovereign choice over human custom or expectation.
  • Shimma (Hebrew, Shimʻâʼ', H8092): (Shimʻâʼ), referring to Jesse's third son. This name, meaning "rumor" or "fame," is also known as Shammah in other biblical texts, such as 1 Samuel 16:9, and Shimeah in 2 Samuel 13:3. The variation in spelling is common for biblical names across different texts and translations but refers to the same individual, further anchoring David's family within the broader genealogical record and demonstrating the Chronicler's meticulous attention to detail.

Verse Breakdown

  • "And Jesse begat his firstborn Eliab": This opening clause establishes Jesse as the father and Eliab as his eldest son. The designation "firstborn" immediately sets up a cultural expectation of prominence and inheritance, which the broader biblical narrative will later subvert through God's unexpected choice of David for kingship. It firmly places Eliab at the beginning of Jesse's male offspring.
  • "and Abinadab the second": This continues the precise enumeration of Jesse's sons, listing Abinadab as the second in birth order. Along with Eliab and Shimma, he is presented to Samuel as a potential candidate for kingship before David is called, highlighting that God's selection process differed from human assessment.
  • "and Shimma the third": This clause completes the initial list of three sons, providing a precise numerical sequence of Jesse's offspring. The inclusion of these names, along with their ordinal positions, contributes to the meticulous detail of the Chronicler's genealogical record, affirming the historical reality and divine preservation of David's family line.

Literary Devices

The primary literary device at play in 1 Chronicles 2:13, and indeed throughout the opening chapters of the book, is Genealogy. This is not merely a dry list of names but a purposeful structuring of information designed to establish lineage, validate claims, and demonstrate continuity, particularly for the post-exilic community. The Chronicler employs Enumeration, systematically listing each son and their birth order ("firstborn," "second," "third"), which provides a clear, precise, and verifiable record, underscoring the historical accuracy of the lineage. While not explicitly stated within this single verse, the mention of Eliab as "firstborn" subtly employs Foreshadowing, hinting at the later narrative in 1 Samuel where God's rejection of Eliab and selection of David will become a pivotal moment, demonstrating God's sovereign and often counter-intuitive choices that defy human expectations. This seemingly simple verse, therefore, serves as a foundational building block in the larger theological and historical narrative of God's unfolding redemptive plan.

THEOLOGICAL AND THEMATIC CONNECTIONS

This seemingly simple listing of names in 1 Chronicles 2:13 is pregnant with profound theological significance. It underscores God's meticulous care for history and His unwavering faithfulness in preserving the lineage through which His covenant promises would be fulfilled. The very act of recording these names, particularly within the tribe of Judah and the family of Jesse, affirms the divine orchestration behind the unfolding of redemptive history. It highlights that God works through specific individuals and families, meticulously preparing the way for His grand purposes. The implicit contrast between the cultural expectation of the firstborn (Eliab) and God's eventual choice of David foreshadows a recurring biblical theme: God often chooses the overlooked, the humble, and the unexpected to accomplish His will, demonstrating that His power is perfected in weakness and His wisdom transcends human understanding. This verse, therefore, is not just a historical record but a testament to God's sovereign hand guiding the course of human events towards His ultimate redemptive goal, culminating in the Messiah.

REFLECTION AND APPLICATION

The detailed genealogies in 1 Chronicles, including this verse, serve as a powerful reminder that God is a God of meticulous detail and sovereign purpose. Even seemingly insignificant names or historical facts are part of His grand, unfolding narrative. For believers today, this means that our lives, though perhaps feeling ordinary or overlooked, are not inconsequential to God. He knows our lineage, our story, and our unique place within His larger plan for humanity. Just as God chose David, the youngest and least expected, over his older, more prominent brothers, this verse encourages us to trust God's unconventional ways. It challenges our human tendency to value outward appearance, status, or conventional qualifications. Instead, we are called to embrace humility, recognizing that God often uses the weak and foolish things of the world to confound the wise and manifest His glory. Our spiritual heritage in Christ connects us to a vast family of faith, rooted in God's faithfulness across generations, providing a profound sense of belonging, identity, and purpose in His eternal kingdom.

Questions for Reflection

  • How does God's choice of David over Eliab challenge your assumptions about what qualifies someone for God's service or blessing?
  • In what ways do you see God working through seemingly ordinary or overlooked details in your own life or in the community around you?
  • How does understanding your spiritual heritage, as part of God's continuous plan, impact your sense of identity and purpose today?

FAQ

Why does 1 Chronicles spend so much time on genealogies?

Answer: The extensive genealogies in 1 Chronicles serve several crucial purposes for the Chronicler's original audience, who were likely a post-exilic community. They established tribal identity and land rights, particularly for those returning to their ancestral lands, ensuring proper inheritance and tribal distinctions. They validated the legitimacy of the priesthood and the temple worship by meticulously tracing the lineage of the Levites and priests, ensuring proper adherence to Mosaic law. Most importantly, they affirmed the continuity of God's covenant promises, especially the Davidic covenant, by meticulously tracing the royal line to David. These records provided a historical anchor and a sense of continuity for a people who had experienced displacement and disruption, reassuring them of God's unwavering faithfulness to His promises and their enduring place within His ongoing plan for Israel.

Who were Eliab, Abinadab, and Shimma?

Answer: Eliab, Abinadab, and Shimma were three of Jesse's sons, and thus older brothers of David. Eliab was the firstborn, and when the prophet Samuel came to anoint a new king from Jesse's sons, Eliab was initially considered due to his impressive stature and appearance. However, God famously rejected him, stating, "man looketh on the outward appearance, but the LORD looketh on the heart". Abinadab was the second son, and Shimma (also known as Shammah or Shimeah in other texts, such as 1 Samuel 16:9) was the third. While they were not chosen for kingship, their inclusion in the genealogy is vital for precisely tracing David's direct lineage and highlighting God's sovereign and often surprising choice of the youngest, David, over his older, more conventionally qualified brothers.

Is "Shimma" the same as "Shammah" or "Shimeah"?

Answer: Yes, "Shimma" in 1 Chronicles 2:13 refers to the same individual who is called "Shammah" in 1 Samuel 16:9 and "Shimeah" in 2 Samuel 13:3. These variations are common in biblical names due to different transliterations from Hebrew into English or slight textual variations across ancient manuscripts. Regardless of the spelling, it consistently refers to Jesse's third son, one of David's older brothers, whose inclusion further confirms the meticulous nature of the Chronicler's genealogical record.

CHRIST-CENTERED FULFILLMENT

The meticulous recording of Jesse's sons in 1 Chronicles 2:13, leading to David, finds its ultimate fulfillment in Jesus Christ. The entire purpose of these detailed genealogies in Chronicles is to establish the legitimacy and continuity of the Davidic line, a lineage through which God promised an eternal kingdom and a perpetual throne. Jesus is repeatedly identified in the New Testament as the Son of David, the one who perfectly embodies and fulfills the Davidic covenant. The subtle foreshadowing in this verse, where Eliab, the firstborn, is passed over for David, the unexpected choice, powerfully prefigures God's unconventional method of salvation through Christ. Jesus, though the eternal Son of God, came not in worldly power or kingly pomp, but in humility, born in Bethlehem, a direct descendant of this very Jesse and David. He was rejected by the religious elite and crucified, yet through His sacrificial death and glorious resurrection, He established an eternal kingdom not of this world (John 18:36). The seemingly dry list of names in 1 Chronicles 2:13 is thus a vital thread in the tapestry of redemptive history, affirming the historical reality of the lineage from which the Savior of the world would come, demonstrating God's unwavering faithfulness to His promises and His sovereign plan to redeem humanity through the Lamb of God who takes away the sin of the world.

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Commentary on 1 Chronicles 2 verses 1–17

Here is, I. The family of Jacob. His twelve sons are here named, that illustrious number so often celebrated almost throughout the whole Bible, from the first to the last book of it. At every turn we meet with the twelve tribes that descended from these twelve patriarchs. The personal character of several of them was none of the best (the first four were much blemished), and yet the covenant was entailed on their seed; for it was of grace, free grace, that it was said, Jacob have I loved - not of works, lest any man should boast.

II. The family of Judah. That tribe was most praised, most increased, and most dignified, of any of the tribes, and therefore the genealogy of it is the first and largest of them all. In the account here given of the first branches of that illustrious tree, of which Christ was to be the top branch, we meet, 1. With some that were very bad. Here is Er, Judah's eldest son, that was evil in the sight of the Lord, and was cut off, in the beginning of his days, by a stroke of divine vengeance: The Lord slew him, Ch1 2:3. His next brother, Onan, was no better, and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, Ch1 2:4. And here is Achan, called Achar - a troubler, that troubled Israel by taking of the accursed thing, Ch1 2:7. Note, The best and most honourable families may have those belonging to them that are blemishes. 2. With some that were very wise and good, as Heman and Ethan, Calcol and Dara, who were not perhaps the immediate sons of Zerah, but descendants from him, and are named because they were the glory of their father's house; for, when the Holy Ghost would magnify the wisdom of Solomon, he declares him wiser than these four men, who, though the sons of Mahol, are called Ezrahites, from Zerah, Kg1 4:31. That four brothers should be eminent for wisdom and grace was a rare thing. 3. With some that were very great, as Nahshon, who was prince of the tribe of Judah when the camp of Israel was formed in the wilderness, and so led the van in that glorious march, and Salman, or Salmon, who was in that post of honour when they entered into Canaan, Ch1 2:10, Ch1 2:11.

III. The family of Jesse, of which a particularly account is kept for the sake of David, and the Son of David, who is a rod out of the stem of Jesse, Isa 11:1. Hence it appears that David was a seventh son, and that his three great commanders, Joab, Abishai, and Asahel, were the sons of one of his sisters, and Amasa of another. Three of the four went down slain to the pit, though they were the terror of the mighty.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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