1 Chronicles 3 2

1 Chronicles 3:2 kjv

The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith:

1 Chronicles 3:2 nkjv

the third, Absalom the son of Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah the son of Haggith;

1 Chronicles 3:2 niv

the third, Absalom the son of Maakah daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;

1 Chronicles 3:2 esv

the third, Absalom, whose mother was Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah, whose mother was Haggith;

1 Chronicles 3:2 nlt

The third was Absalom, whose mother was Maacah, the daughter of Talmai, king of Geshur.
The fourth was Adonijah, whose mother was Haggith.

1 Chronicles 3 verses

1 Chronicles 3 2 Meaning

1 Chronicles 3:2 identifies two more of King David's sons born to him during his reign in Hebron: Shephatiah, born to Abital, and Ithream, born to Eglah, who is explicitly noted as "his wife." This verse continues a detailed genealogical record, establishing the legitimacy and extent of David's immediate family and consolidating his royal line from its earliest stages in Hebron.

1 Chronicles 3 2 Context

This verse is an integral part of 1 Chronicles Chapter 3, which is primarily a detailed genealogy of David's royal line, extending through his immediate sons and subsequent kings of Judah, concluding with a list of descendants up to the post-exilic period. Specifically, 1 Chronicles 3:1-4 enumerates David's sons born in Hebron, where he reigned for seven and a half years before moving his capital to Jerusalem. These listings establish the legitimacy of David's household during a critical foundational period of his kingship. From a broader biblical perspective, genealogies in Chronicles serve as crucial threads connecting the post-exilic community to their historical and covenantal roots, particularly validating the Davidic covenant and the legitimate succession for temple worship and future leadership. The meticulous inclusion of mothers' names for these early sons reinforces their proper place within the family, signifying their birth under lawful marriage.

1 Chronicles 3 2 Word analysis

• the fifth, Shephatiah:
  • Shephatiah (שְׁפַטְיָה - Shephatyah): This Hebrew name means "Jehovah has judged" or "Jehovah is judge." It reflects a common ancient Israelite practice of incorporating the name of God (Yah/Jehovah) into personal names, indicating a theological truth or parental dedication. The name suggests a recognition of divine sovereignty and justice.
• of Abital:
  • Abital (אֲבִיטַל - Avital): This Hebrew feminine name translates to "My father is dew" or "father of dew." It could signify freshness, delicate beauty, or refreshment, possibly referring to a quality associated with the individual or reflecting parental aspirations. Her inclusion as a mother highlights the distinct identity of each royal child.
• the sixth, Ithream:
  • Ithream (יִתְרְעָם - Yitre'am): This Hebrew name is derived from roots meaning "remnant" or "abundance" and "people." Thus, it can mean "remnant of the people" or "the abundance of the people," perhaps indicating a person of significant value, a survivor, or one who contributes to the proliferation of his family.
• of Eglah his wife:
  • Eglah (עֶגְלָה - Eglah): This Hebrew feminine name means "heifer" or "young cow." Such names, often derived from animal or nature terms, were common in ancient times and held symbolic or descriptive connotations within the cultural context.
  • his wife (אִשְׁתּוֹ - 'ishtô): This specific phrase explicitly confirms Eglah's marital status to David. Its inclusion, especially when compared to the parallel account in 2 Samuel 3:5 which uses "David's wife," emphasizes that Ithream was a son born in lawful wedlock, rather than to a concubine. This detail serves to underline the legitimacy and rightful claim of Ithream as an heir in the royal lineage, a point of significant concern for the Chronicler in affirming proper succession and continuity.

1 Chronicles 3 2 Bonus section

• The Chronicler's Purpose: The book of 1 Chronicles, more so than the parallel book of Samuel, heavily emphasizes genealogies. The Chronicler's primary aim was to trace the religious history of Israel, affirm the continuity of God's covenant with David, and establish the legitimacy of the post-exilic community by connecting them to their tribal and royal heritage. Including specific mothers, even minor figures like Abital and Eglah, reinforces the integrity of these genealogies and the divine preservation of the chosen line.
• Eglah and Michal Hypothesis: While the biblical text simply identifies Eglah as David's wife, some ancient Jewish traditions, notably found in the Babylonian Talmud (Sanhedrin 21a), speculate that "Eglah" was another name for Michal, David's first wife and daughter of Saul. This hypothesis arises from the observation that 2 Samuel 3:5 calls Eglah "David's wife" (implying special distinction, similar to how Michal is often highlighted as his first wife) and no other children are attributed to Michal elsewhere, despite her being David's legal wife. However, the biblical narrative itself does not explicitly connect the two names, leaving this theory as an interpretative tradition rather than a textual fact. The Chronicler’s straightforward listing maintains the simple identification of Eglah as one of David’s wives, emphasizing her role in the royal succession without further elaboration.

1 Chronicles 3 2 Commentary

1 Chronicles 3:2, though seemingly a simple listing of names, serves a crucial function within the Chronicler's narrative. It meticulously continues the registration of David's sons born in Hebron, emphasizing the solid foundation of his kingdom and family life during those formative years. The chronicler, writing for a post-exilic audience, painstakingly preserved these genealogies to affirm the unbroken continuity of God's covenant with David, underscoring the legitimate lineage of the Davidic monarchy. The detailed mention of the mothers (Abital and Eglah), particularly Eglah explicitly as "his wife," underscores the legitimate status of these sons as heirs, born within recognized marital unions. This meticulous attention to lineage details served to reinforce Israel's historical identity, tribal boundaries, and, most importantly, the validity of the Davidic line from which the Messiah would eventually come. It sets the stage for the fulfillment of the divine promise that David would never lack a man to sit on his throne, rooting that hope firmly in the recorded history of his family.