1 Chronicles 9:35

Translation
King James Version
¶ And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah:
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KJV (with Strong's)
And in Gibeon H1391 dwelt H3427 the father H1 of Gibeon H1391 H25, Jehiel H3273, whose wife's H802 name H8034 was Maachah H4601:
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Complete Jewish Bible
In Giv'on lived the father of Giv'on, Ye'i'el, whose his wife's name was Ma'akhah;
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Berean Standard Bible
Jeiel the father of Gibeon lived in Gibeon. His wife’s name was Maacah.
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American Standard Version
And in Gibeon there dwelt the father of Gibeon, Jeiel, whose wife’s name was Maacah;
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World English Bible Messianic
In Gibeon there lived the father of Gibeon, Jeiel, whose wife’s name was Maacah:
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Geneva Bible (1599)
And in Gibeon dwelt ye father of Gibeon, Ieiel, and the name of his wife was Maachah.
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Young's Literal Translation
And in Gibeon dwelt hath the father of Gibeon, Jehiel, and the name of his wife is Maachah;
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See also
1 Chronicles 8:291 Chronicles 8:401 Chronicles 2:231 Chronicles 2:241 Chronicles 2:501 Chronicles 2:521 Chronicles 2:45
In the KJVVerse 10,651 of 31,102

Study This Verse

SUMMARY

1 Chronicles 9:35 serves as a precise genealogical entry within the Chronicler's meticulous records of the post-exilic community, specifically identifying Jehiel as "the father of Gibeon" and his wife, Maachah. This verse not only underscores the Chronicler's diligent attention to detail in tracing family lines but also reinforces tribal identity, validates land claims for the returning exiles, and highlights the enduring presence and significance of key cities like Gibeon within the re-established nation of Israel.

CONTEXT

  • Literary Context: This verse is intricately woven into the expansive genealogical sections of 1 Chronicles 1-9, which meticulously trace the lineage of Israel from Adam through the various tribes, culminating in the inhabitants of Jerusalem and Benjamin after the exile. Specifically, 1 Chronicles 9:35-44 provides a detailed genealogy of the family of Jehiel, a lineage connected to the tribe of Benjamin and specifically to the historically significant city of Gibeon. This section functions as a crucial bridge, connecting the broad tribal lists to the more narrative account of Saul's lineage that immediately follows, thereby emphasizing the continuity of God's covenant people and their re-establishment in the promised land after the Babylonian captivity. The Chronicler's overarching purpose here transcends mere historical record-keeping; it is a profound theological affirmation of God's unwavering faithfulness in preserving His people and their sacred heritage.
  • Historical & Cultural Context: The book of 1 Chronicles was most likely compiled in the post-exilic period, roughly between the late 5th and early 4th centuries BCE, for the community that had returned from Babylonian exile. For this nascent community, genealogies were of paramount importance, serving as indispensable legal and social documents. They were essential for confirming tribal identity, establishing legitimate claims to ancestral land allotments, and verifying eligibility for priestly and Levitical service in the re-established temple. The inclusion of specific family heads like Jehiel and Maachah in Gibeon speaks directly to the practical necessity of re-organizing and repopulating the land, ensuring that the covenant promises related to land and people were being fulfilled. Gibeon itself was a strategically vital city, located in the territory of Benjamin, renowned for its prominence in earlier biblical narratives, such as the Gibeonites' clever deception of Joshua in Joshua 9 and King Solomon's pivotal vision at the high place there in 1 Kings 3:4-15.
  • Key Themes: The meticulous genealogical records, including the specific detail in 1 Chronicles 9:35, contribute significantly to several overarching themes woven throughout 1 Chronicles. Firstly, they powerfully highlight the continuity of God's covenant people, demonstrating that despite the devastating experience of exile and dispersion, God remained utterly faithful to His promises to Abraham to make him a great nation, as seen in Genesis 12:2. Secondly, the profound emphasis on identity and heritage was absolutely crucial for the post-exilic community, providing a foundational sense of belonging and a clear understanding of their unique place within God's unfolding redemptive plan. The detailed lineage, even down to individual family units like Jehiel and Maachah, underscores God's meticulous care and intimate knowledge of each person within His grand narrative. Finally, the specific inclusion of cities like Gibeon reinforces the vital theme of land possession and re-establishment, a concept intrinsically linked to the covenant and essential for a people returning to their ancestral home.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Gibeon (Hebrew, Gibʻôwn', H1391): Derived from a root meaning "hilly," Gibeon was a prominent city in the territory of Benjamin, known for its strategic location and significant historical role throughout Israel's history. Its mention here grounds the genealogy in a specific, recognizable geographical and historical reality, indicating the re-population and re-organization of key Israelite settlements after the exile, signifying a return to normalcy and covenant fulfillment.
  • dwelt (Hebrew, yâshab', H3427): A primitive root meaning "to sit down," this word implies not merely temporary residence but a settled, abiding presence. It can also carry connotations of establishing, enduring, or even marrying. In this context, it signifies that Jehiel and his family were firmly established in Gibeon, indicating a permanent re-settlement and the re-establishment of community life in the city after the disruption of the exile.
  • father (Hebrew, ʼâb', H1): While literally meaning "biological father," in ancient Near Eastern contexts, "father" could also denote a founder, a chief, a leading family head, a respected elder, or the progenitor of a significant clan associated with a particular locality. In the phrase "father of Gibeon," it signifies Jehiel's prominent status, leadership, or perhaps his instrumental role in the re-establishment or significant development of the community in Gibeon, rather than merely being the first inhabitant.

Verse Breakdown

  • "And in Gibeon dwelt the father of Gibeon, Jehiel": This clause precisely establishes the primary location and the central figure of this genealogical entry. The phrase "father of Gibeon" identifies Jehiel not just as a resident but as a person of considerable standing and influence, likely a patriarch, founder, or principal leader of the community residing in Gibeon. This highlights the critical importance of strong leadership and established families in the re-settlement efforts after the Babylonian exile, ensuring order and continuity.
  • "whose wife's name [was] Maachah": The inclusion of Maachah's name is noteworthy and significant. While ancient genealogies often focused exclusively on male lines for tracing lineage and inheritance, the Chronicler occasionally includes the names of wives or mothers. This detail indicates their importance within the family structure and contributes to the completeness of the record, underscoring the meticulous nature of the Chronicler's work. It acknowledges the full family unit, even if her specific role or deeds are not elaborated upon, implicitly affirming the value of women within God's covenant community.

Literary Devices

The primary literary device at play in 1 Chronicles 9:35, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This involves the systematic listing of ancestors and descendants, serving not merely as a historical record but as a profound theological statement. The Chronicler's meticulous use of Genealogy here emphasizes the enduring continuity of God's covenant people, the preservation of tribal identity, and the legitimacy of land claims for the post-exilic community. Furthermore, the specific naming of "Jehiel" and "Maachah" within this lineage also employs Nomenclatural Significance, where the very act of naming and recording individuals, even seemingly minor ones, affirms their integral place within God's grand redemptive narrative and His meticulous care for each member of His covenant family. This precise detail underscores the divine attention to every individual life within the unfolding of God's sovereign plan.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Chronicles 9:35, though seemingly a minor detail, powerfully reiterates God's unwavering faithfulness to His covenant promises, particularly concerning the preservation of His people and their lineage. In a post-exilic context where identity, continuity, and the re-establishment of community were paramount, this meticulous record-keeping served as a tangible assurance that God had not forgotten His people, even through generations of dispersion and hardship. It highlights the divine orchestration behind human history, where every individual, no matter how seemingly obscure, plays a part in the unfolding of God's sovereign plan. The inclusion of Maachah's name further emphasizes the comprehensive nature of God's care, extending to women within the family unit, underscoring the holistic preservation of the covenant community and the divine valuing of each member.

REFLECTION AND APPLICATION

The inclusion of Jehiel and Maachah in the biblical record, a seemingly small and easily overlooked detail, offers profound and enduring lessons for contemporary believers. It serves as a powerful reminder that every life, every family, and every individual story is intimately known to God and holds profound significance within His overarching redemptive narrative. In a world that often values only the prominent, the powerful, or the publicly acclaimed, this verse quietly but firmly affirms the inherent value of the "ordinary" and the "unseen." It encourages us to appreciate and thoughtfully consider our own heritage—whether biological, spiritual, or communal—recognizing that we are part of a larger, sacred story of faith, connected to generations past and future. Moreover, it speaks volumes about God's meticulous attention to detail and His unwavering faithfulness in preserving His people through all circumstances, no matter how challenging. Our lives, too, are meticulously woven into His divine tapestry, and even our seemingly small contributions matter immensely to Him, playing a part in His grand design.

Questions for Reflection

  • How does the meticulous record-keeping in genealogies like this verse powerfully affirm God's faithfulness to His covenant promises?
  • In what specific ways does understanding your own family heritage or spiritual lineage contribute to your sense of identity and belonging in Christ?
  • How does the inclusion of seemingly "minor" figures like Maachah encourage you about your own unique place and significance in God's grand plan?
  • What does this verse teach us about God's providential care for communities and the enduring importance of re-establishing order, identity, and purpose after periods of disruption or exile?

FAQ

Why are genealogies so important in books like 1 Chronicles, and what is the significance of "the father of Gibeon"?

Answer: Genealogies in books like 1 Chronicles were critically important for the post-exilic community returning to Judah. They served multiple vital purposes: establishing tribal identity, confirming legitimate claims to ancestral land, and verifying eligibility for priestly and Levitical service in the re-established temple. These records provided a tangible link to God's covenant promises and demonstrated His faithfulness in preserving His people despite the exile. The phrase "father of Gibeon" for Jehiel signifies more than just a biological father. In ancient Near Eastern contexts, "father" could denote a founder, a chief, a leading family head, or a respected elder who played a significant role in establishing or leading a community. Thus, Jehiel was likely a prominent figure or patriarch associated with the re-settlement or leadership of Gibeon, a historically significant city in Benjamin's territory, known from earlier accounts like Joshua 9 and 1 Kings 3.

CHRIST-CENTERED FULFILLMENT

While 1 Chronicles 9:35 appears to be a simple genealogical detail, it contributes profoundly to the grand narrative of God's meticulous preservation of a lineage that ultimately leads to the Messiah. The Chronicler's painstaking effort to record every family and individual, even those seemingly obscure, underscores God's sovereign hand in history, ensuring the continuity of His covenant people through whom the promised Redeemer would come. Every name recorded, every family line preserved, serves as a testament to God's faithfulness in upholding His promises, culminating in the birth of Jesus Christ, the ultimate "seed" of Abraham, as affirmed in Galatians 3:16, and the "son of David," as introduced in Matthew 1:1. The very existence of these detailed Old Testament genealogies, including the seemingly minor entry of Jehiel and Maachah, points forward with divine precision to the New Testament genealogies of Jesus found in Matthew 1 and Luke 3, demonstrating that God's plan of salvation was unfolding with divine exactitude through human history, ultimately fulfilled in the person and redemptive work of the Lamb of God who takes away the sin of the world.

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Commentary on 1 Chronicles 9 verses 35–44

These verses are the very same with Ch1 8:29-38, giving an account of the ancestors of Saul and the posterity of Jonathan. There it is the conclusion of the genealogy of Benjamin; here it is an introduction to the story of Saul. We take the repetition as we find it; but if we admit that there are in the originals, especially in these books, some errors of the transcribers, I should be tempted to think this repetition arose from a blunder. Some one, in copying out these genealogies, having written those words, Ch1 9:34 (These dwelt in Jerusalem), cast his eye on the same words, Ch1 8:28 (These dwelt in Jerusalem), and so went on with what followed there, instead of going on with what followed here; and, when he perceived his mistake, was loth to make a blot in his book, and so let it stand. We have a rule in our law, Redundans non nocet - Redundancies do no harm.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 35–44. 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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