1 Chronicles 2 35

1 Chronicles 2:35 kjv

And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai.

1 Chronicles 2:35 nkjv

Sheshan gave his daughter to Jarha his servant as wife, and she bore him Attai.

1 Chronicles 2:35 niv

Sheshan gave his daughter in marriage to his servant Jarha, and she bore him Attai.

1 Chronicles 2:35 esv

So Sheshan gave his daughter in marriage to Jarha his slave, and she bore him Attai.

1 Chronicles 2:35 nlt

Sheshan gave one of his daughters to be the wife of Jarha, and they had a son named Attai.

1 Chronicles 2 verses

1 Chronicles 2 35 Meaning

1 Chronicles 2:35 concisely establishes Sheshan's challenging dynastic situation, where he lacks male heirs but has daughters. Crucially, it then introduces Jarha, an Egyptian servant within Sheshan's household, setting the stage for an unconventional but divinely sanctioned marriage that would secure Sheshan's family line.

1 Chronicles 2 35 Context

1 Chronicles 2 begins the detailed genealogies of Judah, specifically highlighting the lineage from whom the Davidic kings would emerge. This chapter, spanning from Jacob through Judah's sons, primarily details the descendants of Judah's son Hezron. Sheshan is a descendant through Jerahmeel, one of Hezron's sons. The broader context of the Book of Chronicles is post-exilic Israel, where maintaining accurate genealogies was crucial for re-establishing tribal identities, land claims, priestly roles, and importantly, validating the continuity of the covenant promises, especially concerning the Davidic line. For the returning exiles, this meticulous recording of ancestry reaffirmed God's faithfulness despite periods of unfaithfulness and displacement. The seemingly minor detail in verse 35 – a daughter inheriting, and that through an Egyptian servant – is remarkable as it demonstrates how God works through unconventional means to preserve the lineage vital to His larger redemptive plan for His people. It implicitly addresses concerns about intermarriage and continuity of family lines while presenting an alternative.

1 Chronicles 2 35 Word analysis

• And Sheshan (וְשֵׁשָׁן - ve-Sheshan): Sheshan is a specific individual within the detailed Jerahmeelite branch of Judah. His name marks him as a distinct personality in the lineage. The meticulous naming underlines the Chronicler's emphasis on every link in the ancestral chain, even seemingly minor ones, to affirm God's sovereign oversight of the lineage leading to David and ultimately the Messiah.

• had no sons (בָּנִים אֵין לֹו - banim ein lo): "Sons" (בָּנִים - banim) refers to male offspring, traditionally paramount for perpetuating the family name, lineage, and especially the inheritance of property and status in ancient Israel. The phrase "no sons" (אֵין לֹו - ein lo, literally "not to him") signifies a critical challenge to Sheshan's line, as the absence of a male heir posed a threat of extinction to his family branch within Judah, implying the loss of land and name. This lack creates the necessity for the extraordinary solution presented next.

• but daughters (כִּי בָנוֹת - ki banot): "But daughters" (כִּי בָנוֹת - ki banot, literally "for daughters") highlights the presence of female offspring. In ancient Israelite society, daughters would typically marry outside their paternal household, thereby not carrying on their father's lineage directly. However, in certain circumstances (as seen with Zelophehad's daughters in Num 27), they could inherit, though rules were usually in place to keep the inheritance within the tribe. This seemingly common observation (having daughters) becomes central to the subsequent narrative as it provides the means for Sheshan's line to continue through an unconventional marital arrangement.

• And Sheshan had a servant (וּלְשֵׁשָׁן עֶבֶד - u-le-Sheshan `eved): "Servant" (עֶבֶד - `eved) typically denotes a bondservant or slave. In the biblical context, this could refer to someone purchased, taken captive, or indentured due to debt. The presence of a "servant" in the household of a Judahite elder is not unusual, but for such a servant to become integral to the family's survival, through marriage, is highly significant. This suggests a bond of trust and perhaps a recognition of loyalty and capability in Jarha that elevates him beyond his typical social status.

• an Egyptian (מִצְרִי - Mitsri): "Egyptian" (מִצְרִי - Mitsri) explicitly identifies Jarha as a foreigner, an ethnic non-Israelite from Egypt. This detail is highly important because it usually implied separation from the Israelite community, and intermarriage with foreigners was often forbidden due to the risk of idolatry and compromise of covenant identity (Deut 7:3-4). Jarha's origin thus adds another layer of exceptionality to the situation, underlining the divine wisdom and unusual pathways God orchestrates to maintain the promised lineage, even incorporating those who are seemingly 'outsiders'.

• whose name was Jarha (וּשְׁמוֹ יַרְחָא - u-sh'mo Yarha): "Jarha" (יַרְחָא - Yarḥa) is a proper name, distinctly identifying this individual. His specific naming indicates his future role and significance. The fact that an Egyptian servant's name is explicitly recorded in these sacred genealogies speaks volumes about the divine approval of his integration into Sheshan's family, legitimizing the descendants that would come from his union with Sheshan's daughter.

• "And Sheshan had no sons, but daughters": This phrase succinctly sets up the problem (lack of male heirs for lineage continuation) and introduces the unusual solution (reliance on daughters), foregrounding the exceptional circumstances under which the upcoming marriage will occur. It highlights the vulnerability of the family line and the divine provision.

• "And Sheshan had a servant, an Egyptian whose name was Jarha": This grouping introduces the solution, emphasizing two key elements that make it remarkable: Jarha's status as a "servant" and his ethnic identity as an "Egyptian." Both details underscore the highly unconventional nature of his future role in preserving a prominent Israelite lineage, contrasting with the typical laws and customs of the time, thereby emphasizing divine sovereignty over human distinctions.

1 Chronicles 2 35 Bonus section

This seemingly minor genealogical detail carries significant weight as an example of an early "mixed marriage" recorded within a major Israelite lineage (Judaite), and explicitly within the covenant line that eventually leads to David and the Messiah. While Ezra and Nehemiah later severely condemn foreign marriages post-exile (due to issues of idolatry and syncretism), the Chronicler's inclusion of Jarha's story, without any negative comment, suggests a specific circumstance under divine favor or an exemplary integration. It indicates that the primary concern for the Chronicler was the preservation of the sacred lineage itself. This highlights a nuanced view within the biblical narrative where specific individuals or situations are integrated due to faith, loyalty, or unique divine leading, irrespective of their origin. It underscores the broader biblical truth that those who fully integrate into God's covenant community through allegiance and adoption of its ways become part of Israel's heritage, serving as a testament to God's inclusive grace. Jarha, an "outsider," becomes an integral ancestor in a direct line of Christ, underscoring the gospel truth that membership in God's family is not solely by birth but by spiritual connection and divine decree.

1 Chronicles 2 35 Commentary

1 Chronicles 2:35 is a pivotal verse within the dense genealogies of Judah, remarkable not for a dramatic event but for its quiet revelation of God's sovereign hand in maintaining His covenantal promises through unexpected means. The conventional path for a family's continuity in ancient Israel was through male heirs; Sheshan's lack of sons presented a crisis to his lineage within the important tribe of Judah. His possession of daughters provided a potential, though irregular, avenue for continuation. The verse then introduces Jarha, an Egyptian servant, as a seemingly unlikely candidate to perpetuate this Israelite line. This inclusion of a foreigner, especially a servant, into the prestigious Judahite genealogy highlights a theological theme often woven through scripture: God's ability and willingness to work beyond conventional societal boundaries, integrating individuals into His redemptive plan who might otherwise be considered outsiders. It subtly counters rigid ethnocentrism, foreshadowing the broad inclusion of Gentiles into God's covenant family, demonstrating that God's grace transcends social status, national origin, and even prevailing cultural norms to fulfill His divine purposes. This detailed record in the Chronicler's post-exilic context would reassure a people grappling with identity and continuity that God's plan, culminating in the Davidic line, remains unbroken, even by obscure but divinely directed choices.