TRV
Translation
American Standard Version
And the sons of Shemida were Ahian, and Shechem, and Likhi, and Aniam.
World English Bible Messianic
The sons of Shemida were Ahian, and Shechem, and Likhi, and Aniam.
Young's Literal Translation
And the sons of Shemida are Ahian, and Shechem, and Likhi, and Aniam.
In the KJVVerse 10,555 of 31,102
Study This Verse
Commentary on 1 Chronicles 7 verses 1–19
1 ¶ Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimron, four.
2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred.
3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.
4 And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons.
5 And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand.
6 The sons of Benjamin; Bela, and Becher, and Jediael, three.
7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four.
8 And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher.
9 And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred.
10 The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar.
11 All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle.
12 Shuppim also, and Huppim, the children of Ir, and Hushim, the sons of Aher.
13 The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah.
14 The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead:
15 And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters.
16 And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem.
17 And the sons of Ulam; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh.
18 And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah.
19 And the sons of Shemida were, Ahian, and Shechem, and Likhi, and Aniam.
We have here a short view given us,
I. Of the tribe of Issachar, whom Jacob had compared to a strong ass, couching between two burdens (Gen 49:14), an industrious tribe, that minded their country business very closely and rejoiced in their tents, Deu 33:18. And here it appears, 1. That they were a numerous tribe; for they had many wives. So fruitful their country was that they saw no danger of over-stocking the pasture, and so ingenious the people were that they could find work for all hands. Let no people complain of their numbers, provided they suffer none to be idle. 2. That they were a valiant tribe, men of might (Ch1 7:2, Ch1 7:5), chief men, Ch1 7:3. Those that were inured to labour and business were of all men the fittest to serve their country when there was occasion, The number of the respective families, as taken in the days of David, is here set down, amounting in the whole to above 145,000 men fit for war. The account, some think, was taken when Joab numbered the people, 2 Sa. 24. But I rather think it refers to some other computation that was made, perhaps among themselves, because it is said (Ch1 27:24) that that account was not inserted in the chronicles of king David, it having offended God.
II. Of the tribe of Benjamin. Some account is here given of this tribe, but much larger in the next chapter. The militia of this tribe scarcely reached to 60,000; but they are said to be mighty men of valour, Ch1 7:7, Ch1 7:9, Ch1 7:11. Benjamin shall ravin as a wolf, Gen 49:27. It was the honour of this tribe that it produced Saul the first king, and more its honour that it adhered to the rightful kings of the house of David when the other tribes revolted. Here is mention (Ch1 7:12) of Hushim the sons of Aher. The sons of Dan are said to be Hushim (Gen 46:23), and therefore some read Aher appellatively, Hushim - the sons of another (that is, another of Jacob's sons) or the sons of a stranger, which Israelites should not be, but such the Danites were when they set up Micah's graven and molten image among them.
III. Of the tribe of Naphtali, Ch1 7:13. The first fathers only of that tribe are named, the very same that we shall find, Gen 46:24, only that Shillem there is Shallum here. None of their descendents are named, perhaps because their genealogies were lost.
IV. Of the tribe of Manasseh, that part of it which was seated within Jordan; for of the other part we had some account before, Ch1 5:23, etc. Of this tribe observe, 1. That one of them married an Aramitess, that is, a Syrian, Ch1 7:14. This was during their bondage in Egypt, so early did they begin to mingle with the nations. 2. That, though the father married a Syrian, Machir, the son of that marriage, perhaps seeing the inconvenience of it in his father's house, took to wife a daughter of Benjamin, Ch1 7:15. It is good for the children to take warning by their father's mistakes and not stumble at the same stone. 3. Here is mention of Bedan (Ch1 7:17), who perhaps is the same with that Bedan who is mentioned as one of Israel's deliverers, Sa1 12:11. Jair perhaps, who was of Manasseh (Jdg 10:3), was the man.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. Public domain.
Copy as
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.
Copy as
Continue studying 1 Chronicles 7:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Chronicles 7:19 meticulously records the lineage of the tribe of Manasseh, specifically identifying four sons of Shemida: Ahian, Shechem, Likhi, and Aniam. This verse, embedded within the extensive genealogies of 1 Chronicles, serves as more than a mere historical record; it acts as a vital theological document, affirming the unbroken continuity of God's covenant people, safeguarding tribal identities and land rights, and subtly highlighting God's meticulous care for every individual within His divine plan, even those seemingly minor figures.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 7:19, and indeed throughout the initial chapters of the book, is Genealogy. This is not merely a dry list of names but a foundational literary and theological tool. Genealogies serve to establish historical continuity, validate tribal and land claims, and reinforce the identity of God's covenant people. They are a testament to God's faithfulness in preserving a chosen lineage from Adam to the post-exilic community. The device of Enumeration is also prominently featured, as the verse meticulously lists each son by name, emphasizing thoroughness and precision. This detailed listing, while seemingly repetitive, reinforces the concept of every individual's significance within the divine plan and the importance of each family unit. Furthermore, the Conciseness of the presentation, focusing solely on names and lineage, highlights the functional purpose of these records over narrative embellishment, emphasizing their role as authoritative historical and legal documents.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 7:19, though a simple list of names, carries profound theological weight, serving as a powerful testament to God's unwavering faithfulness to His covenant promises, particularly those made to Abraham regarding a numerous offspring and a land inheritance. The meticulous preservation of these genealogies, even for seemingly minor branches, underscores God's intimate knowledge and meticulous care for every individual within His people. It reminds us that no life is insignificant in God's grand narrative; each person is known and valued by their Creator. These genealogies were essential for the post-exilic community to re-establish their identity, claim their rightful inheritance, and understand their place in the ongoing story of God's redemption, affirming that despite exile and dispersion, God's covenant people remained intact and cherished.
REFLECTION AND APPLICATION
While a list of ancient names might initially seem distant from contemporary life, 1 Chronicles 7:19 offers timeless truths and profound encouragement for the believer today. It powerfully reminds us that God is a God of meticulous detail, who knows each of us intimately by name and has a specific place for us in His grand, unfolding story of redemption. Just as He faithfully preserved the intricate lineage of Israel, ensuring the continuity of His people and the eventual arrival of the Messiah, so too does He uphold His promises to us, demonstrating unwavering faithfulness across generations. This verse encourages us to value our own spiritual heritage, recognizing that we are part of a continuous narrative of faith that spans millennia, connecting us to a vast cloud of witnesses. It calls us to consider how our individual lives, however ordinary they may seem, contribute meaningfully to God's larger purposes, and how we might live with a greater awareness of His watchful care and enduring faithfulness in every season of our lives.
Questions for Reflection
FAQ
Why are these genealogies so long and detailed in Chronicles?
Answer: The extensive genealogies in 1 Chronicles, including this verse, served several critical purposes for the post-exilic community. They were essential for re-establishing tribal identity and belonging after the profound disruption of exile, validating claims to ancestral land inheritances, and confirming eligibility for priestly and Levitical service. Theologically, they powerfully affirmed God's unwavering faithfulness to His covenant promises, demonstrating the unbroken continuity of His people despite national catastrophe. They provided a vital historical anchor, connecting the returning exiles to their patriarchal roots and assuring them of their rightful place in God's ongoing redemptive plan, as seen throughout the broader historical narrative of 1 Chronicles.
Do the names in this verse have any special significance?
Answer: While the text of 1 Chronicles 7:19 itself does not offer explicit commentary on the meanings of these specific names, ancient Hebrew names often carried significant meaning, reflecting hopes, circumstances, or characteristics. For instance, "Shechem" (שְׁכֶם) means "shoulder" or "back," often associated with strength or responsibility, and is also the name of an important biblical city. "Shemida" (שְׁמִידָע) can mean "name of knowledge" or "renowned for knowledge." "Ahian" (אחין) means "brotherly," and "Aniam" (אניעם) means "groaning of (the) people." While we cannot definitively apply these meanings to the individuals listed without further biblical context, understanding this cultural practice adds a layer of depth to these ancient records, suggesting that even seemingly obscure names were part of a rich tapestry of meaning and significance within their cultural milieu.
Is there a practical takeaway for me from a list of ancient names?
Answer: Absolutely, 1 Chronicles 7:19 and similar passages offer profound spiritual lessons that are deeply relevant today. Firstly, they highlight God's meticulous care for every individual; if He records seemingly minor figures in His grand narrative, how much more does He know and value your unique life and story? Secondly, they testify to God's enduring faithfulness across countless generations, assuring us that His promises are steadfast and His purposes will prevail. Lastly, they underscore the importance of our spiritual heritage, reminding us that we are part of a continuous story of faith that began long before us and continues through us, providing essential context for understanding God's full redemptive plan and our place within it. This historical grounding helps us appreciate the vastness of God's work and our role in His kingdom.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 7:19 is a specific genealogical entry within the tribe of Manasseh, its deeper significance is found in how it contributes to the overarching biblical narrative that ultimately culminates in Jesus Christ. The meticulous preservation of these lineages, even for seemingly minor branches of the Israelite tribes, underscores God's unwavering faithfulness in maintaining a chosen people through whom His redemptive plan would unfold. Every name recorded, however obscure, is a vital thread in the vast tapestry leading to the ultimate "seed" promised to Abraham (Genesis 22:18). Jesus Christ is the glorious fulfillment of these genealogies, the one in whom all the covenant promises find their resounding "Yes" and "Amen" (2 Corinthians 1:20). He is the true Son of David, the rightful heir to the throne of Israel (Matthew 1:1), and supremely, the Lamb of God who takes away the sin of the world (John 1:29). The very existence of these detailed records in the Old Testament, culminating in the genealogies of Jesus found in Matthew 1:1-17 and Luke 3:23-38, powerfully demonstrates God's precise, sovereign, and unswerving commitment to bringing forth the Messiah at the appointed time, ensuring that every generation played its indispensable part in the divine drama of salvation.