1 Chronicles 4:18

KJV

And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these [are] the sons of Bithiah the daughter of Pharaoh, which Mered took.

KJV (with Strong's)

And his wife {H802} Jehudijah {H3057} bare {H3205} Jered {H3382} the father {H1} of Gedor {H1446}, and Heber {H2268} the father {H1} of Socho {H7755}, and Jekuthiel {H3354} the father {H1} of Zanoah {H2182}. And these are the sons {H1121} of Bithiah {H1332} the daughter {H1323} of Pharaoh {H6547}, which Mered {H4778} took {H3947}.

Berean Standard Bible

And Mered’s wife Bithiah gave birth to Miriam, Shammai, and Ishbah the father of Eshtemoa. These were the children of Pharaoh’s daughter Bithiah. Mered also took a Judean wife, who gave birth to Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah.

American Standard Version

And his wife the Jewess bare Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, whom Mered took.

Commentary

### SUMMARY
This verse, nestled within the extensive genealogies of Judah, highlights the family of Mered, detailing the children born to his wife Jehudijah, who became the progenitors of specific towns in Judah. Critically, it also introduces Mered's second wife, Bithiah, famously identified as "the daughter of Pharaoh," whose inclusion in the lineage of Judah profoundly underscores God's sovereign plan of inclusion and His ability to bring individuals from diverse, even opposing, backgrounds into His covenant family.

### CONTEXT
* **Literary Context:** 1 Chronicles 4:18 is situated within a lengthy and meticulous genealogical record of the tribe of Judah, specifically from [1 Chronicles 4:1](/1_chronicles/4 "1 Chronicles 4 - Descendants of Judah") through [1 Chronicles 4:23](/1_chronicles/4-23 "1 Chronicles 4:23 - Potters and Dwellers"). This chapter serves as a detailed account of the descendants of Judah, the royal tribe from which King David and, ultimately, the Messiah would emerge. The preceding verses detail various branches of Judah's family, including those of Caleb, emphasizing the establishment of families and their connections to specific territories within the land. The inclusion of Mered and his wives, particularly Bithiah, adds a unique and theologically significant detail to what might otherwise appear as a mere list of names, demonstrating the Chronicler's careful preservation of key lineages and divine interventions within them.

* **Historical & Cultural Context:** The book of 1 Chronicles was likely compiled in the post-exilic period, when the returning exiles sought to re-establish their identity, land claims, and spiritual heritage. Genealogies were critically important for this purpose, serving as legal documents for inheritance, tribal affiliation, and priestly qualifications. The mention of "the daughter of Pharaoh" is highly unusual and culturally striking. In ancient Near Eastern societies, royal intermarriage was often for political alliance. However, the inclusion of an Egyptian princess, particularly one whose name suggests devotion to Yahweh, into an Israelite genealogy, speaks volumes about God's work across national boundaries. It hints at a divine purpose that transcends typical political or ethnic considerations, emphasizing God's prerogative to incorporate anyone into His people, regardless of their origin, provided they embrace His covenant.

* **Key Themes:** This verse, despite its brevity, contributes significantly to several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, it reinforces the theme of **God's meticulous preservation of lineage**, particularly the line of Judah, through whom the Davidic covenant and the Messiah would come. Secondly, it powerfully illustrates **God's inclusive nature** and His sovereignty over all nations, as seen in the integration of an Egyptian princess into the Israelite family. This foreshadows the New Testament truth that salvation is not limited by ethnicity or birthright, but extends to all who believe, echoing the inclusion of figures like Rahab the Canaanite or Ruth the Moabitess in the lineage of David (cf. [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab and Ruth in Jesus' Genealogy")). Finally, Bithiah's implied conversion to the worship of Yahweh underscores the theme of **faith transcending heritage**, emphasizing that true belonging to God's people is ultimately defined by spiritual allegiance rather than mere physical descent, a concept central to the teachings in [Romans 9:6-8](/romans/9-6 "Romans 9:6-8 - Not all Israel is Israel").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Jehudijah (Hebrew, _Yehudiyyah_):** This name literally means "Jewess" or "Jewish woman." Its significance lies in its clear declaration of Israelite identity, contrasting with Mered's other wife, Bithiah. The Chronicler's specific mention of her name and its meaning highlights the distinct heritage from which her sons, the progenitors of Gedor, Socho, and Zanoah, sprang, firmly rooting them within the established tribal structure of Judah.
* **Bithiah (Hebrew, _Bityah_):** This name is profoundly significant, meaning "Daughter of Yahweh" or "Daughter of the Lord." For a woman identified as "the daughter of Pharaoh" to bear such a name strongly implies a conversion from the polytheistic religion of Egypt to the monotheistic worship of the God of Israel. This name change, or perhaps a name given to her by her adopted Israelite family, marks a radical spiritual transformation and signifies her allegiance to the covenant God, making her a remarkable figure within the genealogical records.
* **Pharaoh (Hebrew, _Par'oh_):** While simply a title for the Egyptian king, its presence here is loaded with historical and theological weight. Pharaoh represented the epitome of gentile power, often in opposition to God's people. The fact that a "daughter of Pharaoh" is not only mentioned but integrated into the lineage of Judah underscores God's ability to redeem and transform individuals from the most unlikely and even hostile backgrounds, drawing them into His redemptive plan.

#### Verse Breakdown
* **"And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah."**: This clause identifies Mered's first wife, Jehudijah, and lists her three sons: Jered, Heber, and Jekuthiel. The phrase "father of" in this genealogical context indicates that these individuals were either the founders, prominent leaders, or the ancestral heads of the respective towns or regions: Gedor, Socho, and Zanoah. These locations were situated within the territory of Judah, further solidifying the connection of this lineage to the tribe. This section clearly establishes the Israelite line through Jehudijah.
* **"And these [are] the sons of Bithiah the daughter of Pharaoh, which Mered took."**: The KJV phrasing here can be ambiguous. Most modern translations and scholarly interpretations clarify that the sons mentioned in the first clause (Jered, Heber, Jekuthiel) are indeed Jehudijah's. The second clause introduces Bithiah as Mered's *other* wife, the "daughter of Pharaoh," whom Mered "took" (married). The phrase "And these [are] the sons of Bithiah" in the KJV is often understood as a parenthetical note or a general statement referring to Mered's offspring, with the primary purpose of identifying Bithiah as Mered's second, highly significant, wife. The emphasis is on Bithiah's unique identity and her remarkable inclusion into the lineage of Judah, rather than attributing the previously named sons to her. Her status as "daughter of Pharaoh" is highlighted, immediately followed by the detail of her marriage to Mered, an Israelite.

#### Literary Devices
The primary literary device at play in this genealogical entry is **Juxtaposition** and **Contrast**. The Chronicler deliberately places Jehudijah, whose name signifies her clear Israelite identity ("Jewess"), alongside Bithiah, the "daughter of Pharaoh." This stark contrast highlights the remarkable nature of Bithiah's inclusion. While Jehudijah represents the expected and normative lineage within Judah, Bithiah represents the extraordinary, a testament to God's expansive and inclusive grace. The very names of the wives function as **Symbolism**: Jehudijah symbolizes the established covenant people, while Bithiah, with her name "Daughter of Yahweh," symbolizes the potential for outsiders, even those from the most powerful and opposing nations, to be brought into covenant relationship and truly become "daughters of the Lord." The entire genealogical record, while seemingly dry, functions as a **Theological Statement**, demonstrating God's faithfulness in preserving His chosen line while simultaneously revealing His universal redemptive purposes.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 4:18, though a brief genealogical note, carries profound theological weight, serving as a subtle yet powerful commentary on God's redemptive plan. It underscores that God's covenant faithfulness is not limited by human expectations or ethnic boundaries. The inclusion of Bithiah, an Egyptian princess, into the lineage of Judah, the very tribe from which the Messiah would come, is a striking testament to God's sovereign ability to bring individuals from the most unlikely and even historically antagonistic backgrounds into His family. Her name, "Daughter of Yahweh," further emphasizes a personal conversion and allegiance to the God of Israel, highlighting that true spiritual lineage is ultimately defined by faith and relationship with God, not merely by birthright. This narrative thread prefigures the expansive nature of God's grace, foreshadowing the New Covenant reality where all who believe, regardless of their origin, are united in Christ.

* [Ruth 4:22](/ruth/4-22 "Ruth 4:22 - Ruth in David's Genealogy")
* [Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")

### REFLECTION AND APPLICATION
This seemingly obscure verse from a genealogy offers rich ground for reflection on God's character and His ongoing work in the world. It reminds us that God's plan is far grander and more inclusive than we often imagine. Just as He brought an Egyptian princess into the covenant family of Israel, He continues to draw people from every nation, tribe, and tongue into His kingdom. This challenges any narrow or exclusive views we might hold about who belongs to God's people. It affirms that true spiritual identity is not based on earthly lineage, social status, or national origin, but on a transformed heart that embraces God as Father. We are called to embody this same inclusive love, recognizing that God is at work in unexpected places and through unexpected people, building a family united by faith in Him.

#### Questions for Reflection
* **How does the inclusion of Bithiah, the "daughter of Pharaoh," challenge your preconceived notions about who God includes in His family?**
* **In what ways might we, like the Chronicler, be called to recognize and celebrate God's work in individuals from diverse backgrounds, even those seemingly "outside" our usual circles?**
* **What does Bithiah's name, "Daughter of Yahweh," suggest about the nature of true spiritual identity and belonging? How does this apply to your own walk with God?**

### FAQ
**Was Bithiah, the daughter of Pharaoh, the same person who rescued Moses from the Nile?**

Answer: The Bible does not explicitly state that Bithiah, Mered's wife, is the same Pharaoh's daughter who rescued Moses (as recounted in [Exodus 2:5-10](/exodus/2-5 "Exodus 2:5-10 - Pharaoh's Daughter Rescues Moses")). While Jewish tradition, particularly in the Midrash, often identifies her as such, the biblical text in 1 Chronicles 4:18 only identifies her as "the daughter of Pharaoh" and Mered's wife. The most compelling evidence for her conversion to the God of Israel, and thus her inclusion in this genealogy, comes from her name, "Bithiah," meaning "Daughter of Yahweh." This name strongly suggests a personal allegiance to the God of Israel, regardless of whether she was Moses' rescuer. The Chronicler's purpose in including her was likely to highlight this remarkable instance of God's inclusive grace and the integration of a prominent outsider into the lineage of Judah.

### CHRIST-CENTERED FULFILLMENT
The inclusion of Bithiah, "the daughter of Pharaoh," into the lineage of Judah, the tribe from which the Messiah would come, serves as a powerful Old Testament foreshadowing of the radical inclusivity of the Gospel in Jesus Christ. In a world defined by ethnic and national divisions, Bithiah's story subtly prefigures the breaking down of such barriers through Christ's atoning work. Just as she, an outsider from a powerful, pagan nation, was brought into the covenant family of God, so too does Christ's redemption extend to all peoples, making them "fellow citizens with the saints and members of the household of God" ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). Through His cross, Jesus abolished the dividing wall of hostility ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")), creating one new humanity out of Jew and Gentile ([Ephesians 2:15](/ephesians/2-15 "Ephesians 2:15 - One New Humanity")). In Christ, there is no longer "Jew or Gentile, slave or free, male or female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - All One in Christ Jesus")). Bithiah's presence in this genealogy, marked by a name signifying her devotion to Yahweh, stands as an ancient testament to the truth that spiritual lineage, defined by faith and adoption into God's family, ultimately supersedes all earthly distinctions, culminating in the universal embrace of the church, the body of Christ, drawn from every nation, tribe, people, and language ([Revelation 7:9](/revelation/7-9 "Revelation 7:9 - A Great Multitude from Every Nation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Chronicles 4:4

And Penuel the father of Gedor, and Ezer the father of Hushah. These [are] the sons of Hur, the firstborn of Ephratah, the father of Bethlehem.

Joshua 15:58

Halhul, Bethzur, and Gedor,

1 Chronicles 2:42

Now the sons of Caleb the brother of Jerahmeel [were], Mesha his firstborn, which was the father of Ziph; and the sons of Mareshah the father of Hebron.

1 Chronicles 4:39

And they went to the entrance of Gedor, [even] unto the east side of the valley, to seek pasture for their flocks.

Joshua 15:34

And Zanoah, and Engannim, Tappuah, and Enam,

Joshua 15:35

Jarmuth, and Adullam, Socoh, and Azekah,

Joshua 15:48

And in the mountains, Shamir, and Jattir, and Socoh,