1 Chronicles 9:3

KJV

And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh;

KJV (with Strong's)

And in Jerusalem {H3389} dwelt {H3427} of the children {H1121} of Judah {H3063}, and of the children {H1121} of Benjamin {H1144}, and of the children {H1121} of Ephraim {H669}, and Manasseh {H4519};

Complete Jewish Bible

In Yerushalayim lived some descendants of Y'hudah, some descendants of Binyamin and some descendants of Efrayim and of M'nasheh:

Berean Standard Bible

These were some of the descendants of Judah, Benjamin, Ephraim, and Manasseh who lived in Jerusalem:

American Standard Version

And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim and Manasseh:

Commentary

### SUMMARY
Meticulously records the initial inhabitants of Jerusalem following the Babylonian exile, highlighting God's faithfulness in beginning the restoration of His covenant people to their ancestral land. This verse specifically lists descendants from the tribes of Judah and Benjamin, who formed the core of the post-exilic community, alongside representatives from Ephraim and Manasseh, significant tribes of the former northern kingdom, thereby underscoring a broader, symbolic reunification of Israel in the Holy City.

### CONTEXT
* **Literary Context:** 1 Chronicles 9:3 is situated within a lengthy and detailed genealogical record spanning chapters 1-9 of 1 Chronicles. This section serves a crucial purpose: to establish the continuous lineage of God's chosen people from Adam through the patriarchs, the twelve tribes, and finally, to the post-exilic community. Chapter 9 specifically transitions from broad tribal genealogies to a focused account of those who resettled in Jerusalem and other towns after the return from Babylonian captivity. This chapter acts as a vital bridge, connecting the historical roots of Israel to the immediate reality of the rebuilt community, thus setting the stage for the subsequent narrative of David's reign and the eventual construction of the temple. The meticulous listing of names and tribal affiliations, including those in this verse, serves to affirm the identity, legitimacy, and continuity of the covenant people, emphasizing their rightful claim to the land and their ongoing role in God's redemptive plan, paralleling and complementing accounts found in [Nehemiah 11](/nehemiah/11 "Nehemiah 11 - Inhabitants of Jerusalem").
* **Historical & Cultural Context:** The historical backdrop for 1 Chronicles 9:3 is the post-exilic period, specifically after the decree of Cyrus in 538 BC, which permitted the Jewish exiles to return to Judah. Jerusalem, the once-glorious capital, lay largely in ruins, devastated by the Babylonians in 586 BC. The act of "dwelling in Jerusalem" was therefore far more than a simple residential choice; it was a profound act of faith, national commitment, and spiritual re-anchoring. The returnees faced immense challenges, including the arduous tasks of rebuilding the city walls, the Temple, and re-establishing their societal and religious structures. The inclusion of tribes from both the former northern kingdom (Ephraim and Manasseh) and the southern kingdom (Judah and Benjamin) reflects the complex demographic reality of the return, where remnants from various tribes, not exclusively those from Judah, participated in the restoration, signifying a broader, albeit partial, fulfillment of ancient prophecies concerning a reunited Israel.
* **Key Themes:** This verse powerfully contributes to several overarching themes prominent in the book of Chronicles. First, it vividly illustrates the theme of **Restoration and Repopulation**, showcasing God's unwavering covenant faithfulness in bringing His people back from judgment and dispersion to their land, thereby signifying a new chapter for Jerusalem and the Israelite nation. Second, the **Tribal Representation** is profoundly significant; while Judah and Benjamin formed the core of the returnees from the southern kingdom's exile, the presence of Ephraim and Manasseh, major tribes of the long-scattered northern kingdom, points towards a broader, symbolic **Reunification of Israel**. This hints at the prophetic hope for a complete gathering of all twelve tribes, as envisioned in passages such as [Ezekiel 37:21-22](/ezekiel/37-21-22 "Ezekiel 37:21-22 - The Reunification of Israel"). Third, the verse underscores the **Continuity of God's People**, affirming that despite centuries of upheaval, exile, and the destruction of their capital, the identity and presence of God's chosen people endured, maintaining their religious and national heritage through their return to Jerusalem.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Dwelt (Hebrew, _yâshab'_):** This primitive root signifies "to sit down, to remain, to inhabit, to settle." In the context of 1 Chronicles 9:3, it conveys more than temporary residence; it implies the intentional act of establishing a permanent home and community in Jerusalem. It speaks to the commitment of the returning exiles to rebuild the city and its life, marking a foundational step in the post-exilic restoration and the re-anchoring of Israel's spiritual and national identity in its historic center.
* **Children (Hebrew, _bên'_):** Derived from a root meaning "to build," this word primarily denotes "a son" but extends to include descendants, offspring, and members of a family, tribe, or nation. In this verse, "children of Judah," "children of Benjamin," "children of Ephraim," and "children of Manasseh" refers to the tribal descendants who returned to inhabit Jerusalem. It emphasizes the continuity of the tribal identities and the generational link to the covenant people, even after the disruption of exile.
* **Ephraim (Hebrew, _’Ephrayim'_):** Meaning "double fruit," Ephraim was a prominent tribe and, along with Manasseh, represented the largest and most influential tribes of the northern kingdom of Israel. Their inclusion in this list of returnees to Jerusalem is highly symbolic. While the northern tribes had been largely dispersed by Assyria centuries before Judah's Babylonian captivity, the presence of Ephraimites (and Manassites) in post-exilic Jerusalem indicates that a remnant from the northern kingdom had either assimilated into Judah or returned alongside them, signifying a broader, albeit partial, reunification of Israel. This inclusion foreshadows the prophetic vision of a united Israel under one king, as seen in [Ezekiel 37:22](/ezekiel/37-22 "Ezekiel 37:22 - One Nation, One King").

#### Verse Breakdown
* **"And in Jerusalem dwelt":** This opening phrase immediately establishes the central geographical and spiritual focus of the narrative: Jerusalem. The verb "dwelt" (Hebrew _yāšab'_) denotes a settled, permanent residence, emphasizing the deliberate re-establishment of a community in the desolate capital after the Babylonian exile. It signifies the commencement of the city's repopulation and the re-anchoring of Israel's spiritual and national life in its historic center, foundational to their identity.
* **"of the children of Judah, and of the children of Benjamin":** These two tribes constituted the core of the southern kingdom, Judah, which was the primary entity exiled to Babylon. Their return and resettlement in Jerusalem were expected and foundational, as they represented the direct lineage of the Davidic covenant and the traditional custodians of the Temple. Their presence confirms the continuity of the covenant line and the primary group of returnees, essential for the re-establishment of the nation.
* **"and of the children of Ephraim, and Manasseh;":** The inclusion of these two tribes is profoundly significant. Ephraim and Manasseh were the two largest tribes of the northern kingdom of Israel, which had been conquered and largely dispersed by Assyria over a century and a half before Judah's exile. Their presence in Jerusalem indicates that a remnant from the northern tribes either had migrated south before the Babylonian exile, assimilated with Judah, or returned alongside the southern exiles. This detail underscores the Chronicler's theological emphasis on the unity of all Israel and the hope for a comprehensive restoration beyond just the southern kingdom, hinting at a broader fulfillment of God's promises to all twelve tribes.

#### Literary Devices
The primary literary device employed in 1 Chronicles 9:3 is **Enumeration**, as the verse explicitly lists the specific tribal groups that resettled in Jerusalem. This detailed listing serves to provide a precise historical record, validating the identity and lineage of the post-exilic community and emphasizing the continuity of God's people. Furthermore, there is significant **Symbolism** at play, particularly in the inclusion of Ephraim and Manasseh. Their presence symbolizes the broader, albeit partial, reunification of the scattered tribes of Israel, hinting at the prophetic vision of a restored and undivided nation. This symbolic representation reinforces the Chronicler's overarching theological agenda of emphasizing the continuity and unity of all Israel under God's covenant, even after centuries of division and dispersion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:3 serves as a profound testament to God's unwavering faithfulness to His covenant promises, even in the face of national apostasy and divine judgment. The repopulation of Jerusalem, especially with representatives from both the northern and southern kingdoms, signifies the beginning of a new phase in God's redemptive plan for Israel. It underscores the truth that God does not abandon His people, but orchestrates their return and restoration, demonstrating His sovereign control over history and His commitment to His chosen remnant. This act of resettlement in Jerusalem was not merely a physical return but a spiritual re-engagement with their identity as God's people, establishing the foundation for the rebuilding of their national and religious life, a testament to enduring hope.

* [Ezra 2:70](/ezra/2-70 "Ezra 2:70 - Settlers by Town")
* [Nehemiah 11:3](/nehemiah/11-3 "Nehemiah 11:3 - Inhabitants of Jerusalem")
* [Jeremiah 30:3](/jeremiah/30-3 "Jeremiah 30:3 - Return from Captivity")

### REFLECTION AND APPLICATION
1 Chronicles 9:3 offers a powerful message of hope and resilience for believers today. Just as God faithfully brought His people back to Jerusalem after a devastating period of exile and desolation, He continues to work in our lives, bringing restoration and renewal even after periods of spiritual wandering, personal setbacks, or communal brokenness. This verse reminds us that God's plans for His people endure, and His promises are steadfast. It encourages us to actively participate in the rebuilding of our spiritual communities, to be present and committed to the places where God calls us to dwell, and to embrace the hope that even from ruins, God can raise up new life and purpose. The inclusion of diverse tribes also speaks to the unity God desires among His people, calling us to welcome and integrate all who are part of His family, transcending historical divisions for the sake of His kingdom and the advancement of the Gospel.

#### Questions for Reflection
* **In what areas of your life or community do you need to see God's restoration at work?**
* **How does the return to Jerusalem, an act of commitment and rebuilding, challenge you to be more present and active in your own spiritual community?**
* **What significance does the inclusion of "lost" tribes like Ephraim and Manasseh hold for your understanding of God's inclusive grace and His desire for unity among His people?**

### FAQ

**Why is it significant that Ephraim and Manasseh are mentioned alongside Judah and Benjamin?**

Answer: The mention of Ephraim and Manasseh is highly significant because they were major tribes of the northern kingdom of Israel, which had been conquered and largely dispersed by the Assyrians in 722 BC, long before the Babylonian exile of Judah and Benjamin. Their inclusion in this list of returnees to Jerusalem suggests that remnants from these northern tribes either migrated south and assimilated with Judah before the exile, or returned alongside the southern exiles. This detail underscores the Chronicler's theological emphasis on the unity of all Israel and the fulfillment of prophetic hopes for a reunited nation, even if only symbolically or partially at this stage. It highlights God's enduring covenant with all twelve tribes, not just the southern kingdom, and His desire to gather His scattered people, as prophesied in [Ezekiel 37:15-22](/ezekiel/37-15-22 "Ezekiel 37:15-22 - The Two Sticks").

**What was the state of Jerusalem when these people returned to dwell there?**

Answer: When the exiles returned, Jerusalem was largely in ruins, having been devastated by the Babylonians in 586 BC. The city walls were broken down, the Temple had been destroyed, and much of the population had been deported. The act of "dwelling in Jerusalem" (1 Chronicles 9:3) was therefore not a return to a thriving metropolis but a courageous commitment to rebuild a desolate city. This is vividly described in books like [Nehemiah](/nehemiah/1 "Nehemiah 1 - Nehemiah's Prayer") and [Ezra](/ezra/3 "Ezra 3 - Rebuilding the Altar and Temple Foundation"), which chronicle the immense challenges and efforts involved in restoring the city, the Temple, and the community's life amidst significant opposition and hardship.

### CHRIST-CENTERED FULFILLMENT
The physical return of the remnant to Jerusalem in 1 Chronicles 9:3, and the re-establishment of the community, profoundly foreshadows the ultimate spiritual restoration found in Jesus Christ. While the Old Testament return brought a physical people back to a physical city, Christ's work accomplishes a far greater and more comprehensive gathering and dwelling. He is the true Temple, the ultimate meeting place between God and humanity, fulfilling the purpose of the earthly temple in Jerusalem ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus Predicts His Death and Resurrection")). Through His atoning sacrifice and resurrection, Jesus gathers people from "every tribe and language and people and nation" ([Revelation 5:9](/revelation/5-9 "Revelation 5:9 - The Lamb's Worthiness")), creating a new, spiritual Israel—the Church—composed of both Jew and Gentile, united in Him ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")). The dwelling of diverse tribes in Jerusalem points to the ultimate dwelling of God's people with Him in the New Jerusalem, where there will be no more curse, and God Himself will be their light and their God ([Revelation 21:3](/revelation/21-3 "Revelation 21:3 - God's Dwelling with Man"); [Revelation 21:23](/revelation/21-23 "Revelation 21:23 - No Need for Sun or Moon")). Thus, the partial restoration in Chronicles anticipates the complete and eternal restoration and unity found in Christ, the King of a heavenly and eternal kingdom.

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

Nehemiah 11:1

¶ And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts [to dwell] in [other] cities.

2 Chronicles 30:11

Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.

Nehemiah 11:4

And at Jerusalem dwelt [certain] of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez;

Nehemiah 11:9

And Joel the son of Zichri [was] their overseer: and Judah the son of Senuah [was] second over the city.

2 Chronicles 11:16

And after them out of all the tribes of Israel such as set their hearts to seek the LORD God of Israel came to Jerusalem, to sacrifice unto the LORD God of their fathers.