TRV
Translation
King James Version
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)
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.
World English Bible Messianic
His wife Yehudiyah bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah. These are the sons of Bithiah the daughter of Pharaoh, whom Mered took.
Geneva Bible (1599)
Also his wife Iehudiiah bare Iered the father of Gedor, and Heber the father of Socho, and Iekuthiel the father of Zanoah: and these are the sonnes of Bithiah ye daughter of Pharaoh which Mered tooke.
Young's Literal Translation
And his wife Jehudijah bare Jered father of Gedor, and Heber father of Socho, and Jekuthiel father of Zanoah. And these are sons of Bithiah daughter of Pharaoh, whom Mered took,
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In the KJVVerse 10,404 of 31,102
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Commentary on 1 Chronicles 4 verses 11–23
11 ¶ And Chelub the brother of Shuah begat Mehir, which was the father of Eshton.
12 And Eshton begat Bethrapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah.
13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.
14 And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen.
15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz.
16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel.
17 And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa.
18 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.
19 And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite.
20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth.
21 The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea,
22 And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things.
23 These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.
We may observe in these verses, 1. That here is a whole family of craftsmen, handicraft tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, Ch1 4:14. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation. 2. That one of these married the daughter of Pharaoh (Ch1 4:18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court. 3. That another is said to be the father of the house of those that wrought fine linen, Ch1 4:21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, etc. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed. 4. That another family had had dominion in Moab, but were now in servitude in Babylon, Ch1 4:22, Ch1 4:23. (1.) It was found among the ancient things that they had the dominion in Moab. Probably in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind. (2.) Their posterity were now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–23. 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
This verse, embedded within the extensive genealogies of Judah, meticulously details the family of Mered. It first records the sons born to his wife Jehudijah, who became the ancestral heads of specific towns in Judah. Crucially, it then introduces Mered's second wife, Bithiah, uniquely identified as "the daughter of Pharaoh," whose remarkable inclusion in the lineage of Judah profoundly illustrates God's sovereign plan of inclusion and His ability to integrate individuals from diverse, even opposing, backgrounds into His covenant family.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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"), directly 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 also function as powerful 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 profound 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.
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, urging us to broaden our understanding of God's redemptive reach. 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 and Savior. We are called to embody this same inclusive love, recognizing that God is at work in unexpected places and through unexpected people, building a diverse family united by faith in Him, reflecting His boundless grace to the world.
Questions for Reflection
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 in 1 Chronicles 4:18, is the same Pharaoh's daughter who rescued Moses (as recounted in Exodus 2:5-10). While some Jewish traditions, particularly in the Midrash, often identify 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 primary 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, emphasizing God's sovereign work beyond conventional boundaries.
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 perpetually defined by ethnic, national, and religious 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). Through His cross, Jesus abolished the dividing wall of hostility (Ephesians 2:14), creating one new humanity out of Jew and Gentile (Ephesians 2:15). 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). 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).