TRV
Translation
Complete Jewish Bible
the fifth, Sh'fatyah, whose mother was Avital; and the sixth, Yitre'am, whose mother was his wife 'Eglah.
Berean Standard Bible
the fifth was Shephatiah by Abital; and the sixth was Ithream by his wife Eglah.
American Standard Version
the fifth, Shephatiah of Abital; the sixth, Ithream by Eglah his wife:
World English Bible Messianic
the fifth, Shephatiah of Abital; the sixth, Ithream by Eglah his wife:
Young's Literal Translation
the fifth Shephatiah, of Abital; the sixth Ithream, of Eglah his wife.
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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 3:3 is a concise yet significant entry within the extensive genealogies of David's sons, meticulously detailing "The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife." This verse, part of the Chronicler's post-exilic emphasis on the Davidic line, underscores God's faithfulness in preserving the royal lineage through which the promised Messiah would ultimately emerge, affirming the continuity of God's covenant promises despite historical disruptions and the challenges faced by the returning exiles.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary devices at play in 1 Chronicles 3:3, and indeed throughout much of Chapters 1-9, are Enumeration and Genealogy. The meticulous listing of names, birth order, and parental relationships serves to establish a clear and unbroken lineage. This is not merely a historical record but a profound theological statement, demonstrating God's faithfulness in preserving the promised Davidic line. The Repetition of the pattern "son of mother" (or "by mother his wife") provides a consistent structure that emphasizes the individual identity and legitimate parentage of each son. This detailed approach highlights the Chronicler's concern for historical accuracy and the divine order underlying the succession of the monarchy, reinforcing the idea that God works through specific individuals and their precise relationships to fulfill His overarching purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly dry list of names in 1 Chronicles 3:3 serves as a profound theological statement. It underscores God's meticulous attention to detail and His unwavering faithfulness in preserving the lineage through which His covenant promises would be fulfilled. The very existence of these sons, born to David, is a tangible sign of the flourishing of the Davidic dynasty, which God had promised to establish forever. This careful documentation of the royal line was essential for the post-exilic community, providing assurance that the divine promise of a future king from David's house remained valid and active. It points to a God who works through generations, orchestrating human history to bring about His redemptive plan, culminating in the ultimate Son of David.
REFLECTION AND APPLICATION
While a simple enumeration of names, 1 Chronicles 3:3 offers profound insights for contemporary believers. It reminds us that God is a God of order, precision, and unwavering faithfulness. Every detail, every life, and every lineage, no matter how seemingly insignificant, plays a part in His sovereign plan. This verse reinforces the certainty of God's promises; just as He meticulously preserved David's line to ensure the coming of the Messiah, so too can we trust that He is faithful to His word in our lives. It encourages us to see our own lives, our families, and our personal histories as part of God's larger narrative, trusting that He works through generations and through seemingly ordinary details to accomplish His extraordinary purposes. Our seemingly small contributions or obscure positions are not overlooked by a God who counts every hair on our heads and knows the precise lineage of His chosen ones, demonstrating His intimate involvement in human affairs.
Questions for Reflection
FAQ
Why are these genealogies so detailed in 1 Chronicles?
Answer: The detailed genealogies in 1 Chronicles, including 1 Chronicles 3:3, served multiple crucial purposes for the post-exilic community in Judah. They were vital for establishing tribal identities, confirming land rights, validating claims to priestly and Levitical service, and most importantly, affirming the legitimate continuity of the Davidic royal line. For a people returning from exile and rebuilding their nation, these records provided a foundational sense of identity, continuity with their past, and hope for the future, particularly concerning the Messianic promise of an eternal king. They underscored God's faithfulness in preserving His chosen lineage despite the disruptions of exile.
Who were Abital and Eglah, and why are their names included?
Answer: Abital and Eglah were two of David's wives, and their names are included in 1 Chronicles 3:3 as the mothers of Shephatiah and Ithream, respectively. Beyond their mention as mothers of these sons, the Bible provides very little specific information about them. The inclusion of mothers' names in genealogies is not universal in the Old Testament, but when present, it often serves to clearly identify the specific son and his lineage, especially in polygamous contexts where multiple sons might share the same father. Eglah is sometimes traditionally identified with Michal, Saul's daughter and David's first wife, based on some rabbinic interpretations, but the biblical text itself does not explicitly state this connection.
Are the lists of David's sons consistent across different books of the Bible?
Answer: Generally, the lists of David's sons are remarkably consistent across different books of the Bible, such as 1 Chronicles, 2 Samuel, and 2 Kings. Minor variations in spelling or the inclusion/exclusion of certain names can occur, often due to different scribal traditions, the specific purpose of the author, or the focus of the particular genealogy (e.g., sons born in Hebron vs. Jerusalem). For instance, 1 Chronicles 3:3 parallels 2 Samuel 3:4-5 for the sons born in Hebron. These minor differences do not undermine the overall historical reliability but rather highlight the ancient methods of record-keeping and the specific theological or historical emphasis of each biblical author.
CHRIST-CENTERED FULFILLMENT
The meticulous recording of David's sons in 1 Chronicles 3:3, though seemingly a mere historical detail, serves as a crucial thread in the grand tapestry of God's redemptive plan, ultimately finding its profound fulfillment in Jesus Christ. This verse, along with the broader Davidic genealogy, testifies to God's unwavering faithfulness to His covenant with David, where He promised an eternal dynasty and an everlasting throne (see 2 Samuel 7:12-16). Every name, including Shephatiah and Ithream, represents a link in the unbroken chain that leads directly to the promised Messiah. The New Testament genealogies in Matthew 1 and Luke 3 explicitly trace Jesus' lineage back through David, confirming Him as the rightful heir to the Davidic throne. Thus, 1 Chronicles 3:3 is not just about ancient kings; it's a testament to the divine orchestration of history, ensuring that the Son of David would indeed come, fulfilling all the hopes and promises of Israel and establishing an eternal kingdom that transcends all earthly dynasties. Jesus is the ultimate "abundance of people" and the "defense" of His people, embodying the very meanings embedded in the names of David's sons, bringing about God's perfect judgment and salvation.