TRV
Translation
King James Version
The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith:
Complete Jewish Bible
the third, Avshalom, the son of Ma'akhah the daughter of Talmai king of G'shur; the fourth, Adoniyah the son of Haggit;
Berean Standard Bible
the third was Absalom the son of Maacah daughter of King Talmai of Geshur; the fourth was Adonijah the son of Haggith;
American Standard Version
the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;
World English Bible Messianic
the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;
Geneva Bible (1599)
The third Absalom the sonne of Maachah daughter of Talmai King of Geshur: the fourth Adoniiah the sonne of Haggith:
Young's Literal Translation
the third Absalom, son of Maachah daughter of Talmai king of Geshur; the fourth Adonijah, son of Haggith;
See also
In the KJVVerse 10,364 of 31,102
Study This Verse
Commentary on 1 Chronicles 3 verses 1–9
1 ¶ Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess:
2 The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith:
3 The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife.
4 These six were born unto him in Hebron; and there he reigned seven years and six months: and in Jerusalem he reigned thirty and three years.
5 And these were born unto him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of Bathshua the daughter of Ammiel:
6 Ibhar also, and Elishama, and Eliphelet,
7 And Nogah, and Nepheg, and Japhia,
8 And Elishama, and Eliada, and Eliphelet, nine.
9 These were all the sons of David, beside the sons of the concubines, and Tamar their sister.
We had an account of David's sons, Sa2 3:2, etc., and Sa2 5:14, etc. 1. He had many sons; and no doubt wrote as he thought, Psa 127:5. Happy is the man that hath his quiver full of these arrows. 2. Some of them were a grief to him, as Amnon, Absalom, and Adonijah; and we do not read of any of them that imitated his piety or devotion except Solomon, and he came far short of it. 3. One of them, which Bath-sheba bore to him, he called Nathan, probably in honour of Nathan the prophet, who reproved him for his sin in that matter and was instrumental to bring him to repentance. It seems he loved him the better for it as long as he lived. It is wisdom to esteem those our best friends that deal faithfully with us. From this son of David our Lord Jesus descended, as appears Luk 3:31. 4. Here are two Elishamas, and two Eliphelets, Ch1 3:6, Ch1 3:8. Probably the two former were dead, and therefore David called two more by their names, which he would not have done if there had been any ill omen in this practice as some fancy. 5. David had many concubines; but their children are not named, as not worthy of the honour (Ch1 3:9), the rather because the concubines had dealt treacherously with David in the affair of Absalom. 6. Of all David's sons Solomon was chosen to succeed him, perhaps not for any personal merits (his wisdom was God's gift), but so, Father, because it seemed good unto thee.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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SUMMARY
1 Chronicles 3:2 meticulously continues the enumeration of King David's sons born in Hebron, specifically identifying Absalom, the third son, born to Maachah, daughter of Talmai king of Geshur, and Adonijah, the fourth son, born to Haggith. This verse is an integral component of the Chronicler's comprehensive genealogical record, serving to establish the legitimate and unbroken lineage of David, a lineage divinely ordained to culminate in the Messiah, even as it subtly introduces figures whose lives would be marked by significant rebellion and profound personal tragedy within the royal family.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several subtle yet powerful literary devices within this seemingly straightforward genealogical entry. Conciseness is a primary characteristic, as the text efficiently conveys vital information about lineage and parentage without extensive narrative elaboration, typical of genealogical lists. However, beneath this brevity lies profound Irony, particularly evident in the names of Absalom ("father of peace") and Adonijah ("Yahweh is my Lord"). Their subsequent actions—Absalom's violent rebellion and Adonijah's self-exaltation against God's chosen king—stand in stark and tragic contrast to the noble meanings of their names, highlighting the profound disconnect between an individual's given identity and their actual character. The inclusion of the mothers' names and their specific origins (like Maachah, daughter of a foreign king) also serves as a form of Historical Detail and Verisimilitude, lending authenticity and depth to the record by emphasizing the real-world political and social dynamics that influenced the composition and continuity of the Davidic line.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though a mere genealogical entry, profoundly underscores God's unwavering faithfulness to His covenant promises, particularly the Davidic Covenant. The meticulous preservation of the lineage, even through individuals like Absalom and Adonijah who brought great turmoil and rebellion, testifies to God's absolute sovereignty over human sin and His remarkable ability to achieve His divine purposes despite and even through human failings. It serves as a powerful reminder that God's redemptive plan is not contingent on human perfection or obedience but on His own unchangeable divine will and infinite power. The continuity of this line, despite internal strife and external threats, points forward with prophetic certainty to the ultimate fulfillment of the covenant in the Messiah, the true and eternal Son of David.
REFLECTION AND APPLICATION
The seemingly dry list of names in 1 Chronicles 3:2 carries profound spiritual weight, inviting us to deeper reflection. It serves as a powerful reminder of God's meticulous attention to detail and His unwavering commitment to His covenant promises across generations. Even when the human instruments of His grand plan are deeply flawed, as Absalom and Adonijah demonstrably were, God's overarching purpose remains steadfast and unstoppable. For us today, this passage powerfully reinforces the reliability of God's Word and His absolute faithfulness to His redemptive purposes, which ultimately culminate in Jesus Christ, the promised Son of David. It also subtly reminds us that lineage, position, or even a noble name does not guarantee character or righteousness; personal choices and humble submission to God's will are paramount. We are called to live in alignment with God's purposes, learning from the tragic consequences of unchecked ambition and rebellion, and trusting in His sovereign hand to guide all of history toward His glorious and perfect end.
Questions for Reflection
FAQ
Why does the Chronicler include these specific details about Absalom and Adonijah, given their rebellious actions?
Answer: The Chronicler's primary aim in these genealogies is to establish the legitimate and unbroken lineage of David, which was of paramount importance for the post-exilic community in re-establishing their identity and hope. Including Absalom and Adonijah, despite their well-known flaws and rebellious acts, maintains the historical accuracy and completeness of the royal genealogy, demonstrating that the Chronicler is presenting a factual record. Furthermore, their stories, which would have been well-known to the original audience from the detailed accounts in 2 Samuel and 1 Kings, serve as stark reminders that even within the divinely chosen line, human sin and rebellion occurred. This paradoxically highlights God's sovereignty, demonstrating that His covenant promises are not dependent on human perfection or obedience but on His own unchangeable faithfulness. It also sets the stage for the subsequent narrative, where the Chronicler often emphasizes the critical importance of obedience and faithfulness as key to national blessing and continuity.
What is the significance of Maachah being the daughter of Talmai, king of Geshur?
Answer: The detail that Maachah was the daughter of Talmai, king of Geshur, is significant for several compelling reasons. Firstly, it highlights David's astute political acumen. Marriages to foreign royalty were a common and effective means for ancient Near Eastern kings to forge strategic alliances and expand their influence. This union likely secured David's northern border and fostered diplomatic ties with a neighboring kingdom. Secondly, this familial connection provides a crucial narrative explanation for Absalom's later actions; after he murdered his half-brother Amnon, he found immediate refuge with his maternal grandfather in Geshur, as recorded in 2 Samuel 13:37. This demonstrates the enduring and practical ties of such familial and political connections. Lastly, it underscores the diverse origins within David's own family, reflecting the complex social and political fabric of the burgeoning Israelite kingdom and the broader ancient Near Eastern world.
CHRIST-CENTERED FULFILLMENT
The seemingly dry genealogical entry of 1 Chronicles 3:2, by meticulously tracing the Davidic lineage through figures like Absalom and Adonijah, ultimately points to the unwavering faithfulness of God in preserving the very line from which the Messiah would come. Despite the tragic rebellions, profound personal failings, and internal strife brought about by these sons, God's covenant with David for an eternal kingdom and an enduring dynasty (as promised in 2 Samuel 7:16) remained unbroken and sovereignly maintained. This divine perseverance culminates perfectly in Jesus Christ, who is the ultimate and true "Son of David" (Matthew 1:1), the rightful heir to David's throne. While Absalom, whose name ironically means "father of peace," brought only strife, division, and bloodshed to his family and kingdom, Jesus is the true Prince of Peace (Isaiah 9:6), who reconciles humanity to God and brings a profound, genuine peace that surpasses all understanding (Philippians 4:7). Similarly, Adonijah, whose name means "Yahweh is my Lord," sought to usurp the throne for himself through human ambition, but Jesus truly embodies "Yahweh is my Lord," as He is the rightful, divinely appointed King of Kings and Lord of Lords (Revelation 19:16), whose reign is eternal and righteous. The very imperfections and struggles within David's family underscore the absolute necessity of a perfect King, one whose reign is not marked by human ambition, sin, or failure, but by divine righteousness, perfect obedience, and eternal salvation, fulfilled perfectly and completely in Christ.