TRV
Translation
King James Version
And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren.
Complete Jewish Bible
Miklot fathered Shim'am. In contrast with some of their kinsmen, they and their families lived in Yerushalayim.
Berean Standard Bible
Mikloth was the father of Shimeam. They too lived alongside their relatives in Jerusalem.
American Standard Version
And Mikloth begat Shimeam. And they also dwelt with their brethren in Jerusalem, over against their brethren.
World English Bible Messianic
Mikloth became the father of Shimeam. They also lived with their brothers in Jerusalem, over against their brothers.
Geneva Bible (1599)
And Mikloth begate Shimeam: they also dwelt with their brethren at Ierusalem, euen by their brethren.
Young's Literal Translation
And Mikloth begat Shimeam, and they also, over-against their brethren, have dwelt in Jerusalem with their brethren.
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Commentary on 1 Chronicles 9 verses 35–44
35 ¶ And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah:
36 And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab,
37 And Gedor, and Ahio, and Zechariah, and Mikloth.
38 And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren.
39 And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
40 And the son of Jonathan was Meribbaal: and Meribbaal begat Micah.
41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz.
42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;
43 And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.
44 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.
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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SUMMARY
Mikloth and Shimeam in Jerusalem is a concise yet significant genealogical entry nestled within the Chronicler's detailed record of the post-exilic inhabitants of Jerusalem. It specifically identifies Mikloth as the progenitor of Shimeam and emphasizes that their descendants, like many others listed, had re-established their dwelling in Jerusalem, living in close proximity to their kinsmen. This seemingly brief verse serves as a powerful affirmation of the enduring continuity of Israelite lineage, underscores the crucial theme of restoration and repopulation of the holy city after the Babylonian exile, and highlights the profound importance of communal identity and kinship in the arduous process of rebuilding the nation and its spiritual life.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 9:38 and its broader context is Genealogy itself, functioning as a foundational literary and theological tool. The meticulous listing of names, often appearing repetitive across various chapters, serves multiple purposes: it establishes historical continuity, legitimizes claims to land and status for the returning exiles, and underscores the unbroken covenant relationship between God and His people, even through periods of profound disruption like the Babylonian exile. Within this genealogical framework, Repetition is also evident, particularly in the phrase "with their brethren" and "over against their brethren." This repetition is not redundant but serves to emphasize and reinforce the crucial theme of communal solidarity, kinship, and the re-establishment of a unified society in Jerusalem. The Chronicler skillfully uses these devices to affirm the identity of the post-exilic community, demonstrate God's unwavering faithfulness in preserving His people, and highlight the indispensable importance of community in the process of national and spiritual restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:38, though a seemingly minor genealogical note, resonates with profound theological themes that underscore God's sovereign hand in history. It testifies to God's unwavering faithfulness in fulfilling His covenant promises, particularly the restoration of His people to their land and the rebuilding of Jerusalem after the Babylonian exile. The meticulous record-keeping of lineages underscores the divine preservation of Israel's identity, affirming that the post-exilic community was indeed the legitimate inheritors of God's promises and the continuity of His redemptive plan. Furthermore, the emphasis on dwelling "with their brethren" highlights the biblical importance of community, kinship, and mutual support as essential for the flourishing of God's people and the re-establishment of true worship. This small verse, therefore, quietly but powerfully testifies to God's active involvement in the lives of His people, ensuring the continuity of His redemptive purposes and the gathering of His chosen ones.
REFLECTION AND APPLICATION
While a genealogical entry might initially seem distant from contemporary life, 1 Chronicles 9:38 offers rich and enduring insights for believers today. It serves as a powerful reminder of the profound value of spiritual heritage. Just as the Israelites meticulously tracked their physical lineage to affirm their identity and place within God's covenant, we are called to appreciate our spiritual lineage—the "cloud of witnesses" who have gone before us (Hebrews 12:1), the rich history of God's faithfulness throughout the ages, and the unbroken line of faith that connects us to Christ. This verse also profoundly underscores the indispensable importance of Christian community. The emphasis on dwelling "with their brethren" is a timeless call to fellowship, mutual support, and shared life in the body of Christ. In a world that often promotes individualism and isolation, this verse reminds us that our identity in Christ is often best lived out within the context of a local church, where we can encourage, challenge, and grow alongside fellow believers (Ephesians 4:16). Ultimately, 1 Chronicles 9:38, set against the backdrop of post-exilic restoration, is a powerful testament to God's unwavering faithfulness. Even after periods of disruption, judgment, or personal hardship, God is capable of gathering, restoring, and re-establishing His people for His divine purposes. This offers profound hope that God can bring order out of chaos, rebuild what is broken, and faithfully lead us back to our true home and purpose in Him.
Questions for Reflection
FAQ
Why are genealogies, like the one in 1 Chronicles 9:38, so prominent in the Bible?
Answer: Genealogies are crucial in the Bible for several profound reasons. They establish historical continuity, demonstrating God's faithfulness across generations and meticulously preserving the identity of His covenant people. For the Israelites, they affirmed tribal affiliations, validated claims to ancestral land, and confirmed eligibility for priestly or royal service. In the post-exilic context of 1 Chronicles 9, they were vital for the returning exiles to prove their heritage and legitimate their place in the rebuilt community of Jerusalem. Ultimately, these genealogies also serve a redemptive purpose, meticulously tracing the lineage through which the Messiah, Jesus Christ, would eventually come, fulfilling God's promises to Abraham and David (Matthew 1:1-17).
What is the significance of the phrase "over against their brethren" in this verse?
Answer: The phrase "over against their brethren" (Hebrew: neged 'ahêhem) does not imply opposition or conflict, but rather signifies proximity, a designated dwelling area, or a spatial arrangement where these families lived in relation to other kinsmen. The Hebrew word neged means "in front of," "opposite," or "corresponding to." In the context of 1 Chronicles 9:38, it emphasizes an organized, communal resettlement within Jerusalem. It highlights that the returning exiles were not scattered but intentionally settled in close proximity to their fellow Israelites, reinforcing the vital themes of community, kinship, and mutual support essential for rebuilding their nation and spiritual life after the exile.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 9:38 is a seemingly minor genealogical note, it finds its ultimate and profound fulfillment in Christ. The meticulous preservation of lineage throughout the Old Testament, exemplified here by the Chronicler's detailed records, culminates in the genealogies of Jesus found in Matthew 1:1-17 and Luke 3:23-38. These genealogies demonstrate His legitimate claim as the promised Messiah, the Son of David, and the true heir of all God's covenant promises, proving His right to reign as King. Furthermore, the theme of restoration and the re-gathering of God's people to Jerusalem, so central to this verse's post-exilic context, is perfectly fulfilled in Christ. He is the one who gathers a new, spiritual Israel—the Church—not to a physical city, but into Himself, the true temple (John 2:19-21). The emphasis on dwelling "with their brethren" foreshadows the new community formed by Christ, where believers from every tribe and tongue are united as one body in Him (Ephesians 2:19-22). Through His atoning work, Jesus brings about the ultimate restoration, reconciling humanity to God and to one another, establishing a spiritual Jerusalem where all His redeemed "dwell with their brethren" in eternal fellowship and perfect unity in the new heavens and new earth (Revelation 21:1-4).