1 Chronicles 3 3

1 Chronicles 3:3 kjv

The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife.

1 Chronicles 3:3 nkjv

the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah.

1 Chronicles 3:3 niv

the fifth, Shephatiah the son of Abital; and the sixth, Ithream, by his wife Eglah.

1 Chronicles 3:3 esv

the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah;

1 Chronicles 3:3 nlt

The fifth was Shephatiah, whose mother was Abital.
The sixth was Ithream, whose mother was Eglah, David's wife.

1 Chronicles 3 verses

1 Chronicles 3 3 Meaning

1 Chronicles 3:3 lists two more of David's sons born in Hebron: Shephatiah, born to Abital, and Ithream, born to Eglah, uniquely identified as David's wife. This verse meticulously continues the enumeration of David's direct descendants, foundational to the genealogical focus of Chronicles and affirming the continuity of the royal line.

1 Chronicles 3 3 Context

1 Chronicles 3:3 is embedded within the lengthy genealogical record that begins the book of 1 Chronicles, specifically detailing the lineage of David. Chapters 1-9 are primarily dedicated to tracing the families of Israel, with a particular emphasis on Judah, the kingly tribe, and Levi, the priestly tribe. Chapter 3 focuses solely on the royal line of David, listing all his sons, both those born in Hebron (vv. 1-4) and those born in Jerusalem (vv. 5-9).

Historically, these genealogies were crucial for post-exilic Israel, confirming land claims, priestly qualifications, and maintaining identity as God's covenant people. For the Chronicler, asserting the legitimate Davidic line was paramount, emphasizing the continuity of God's covenant with David (2 Sam 7) despite the exile and loss of earthly kingship. This meticulous list ensures that every legitimate heir is accounted for, providing hope for the future restoration of the Davidic dynasty and, ultimately, pointing to the promised Messiah who would descend from this very line.

1 Chronicles 3 3 Word analysis

• the fifth, Shephatiah:

  • Shephatiah (שְׁפַטְיָה - Shephatyah): A Hebrew name meaning "Yah has judged" or "Yah has defended." This common biblical name reflects a recognition of God's justice or His role as a deliverer. In a Davidic son, it can subtly evoke divine oversight and protection over the royal line.

• of Abital:

  • Abital (אֲבִיטָל - Avital): A Hebrew name meaning "my father is dew" or "my father is fresh (or vital) dew." This imagery suggests refreshing life or abundance. Abital is listed as one of David's six wives during his seven-and-a-half-year reign in Hebron. She is known solely through her son Shephatiah in these royal lists, highlighting the primacy of lineage in this text.

• the sixth, Ithream:

  • Ithream (יִתְרְעָם - Yithre'am): A Hebrew name meaning "abundance of people," "excellence of people," or "kinsman of abundance." The meaning hints at fertility, large family, or prosperity. Similar to Shephatiah, Ithream's primary significance here is his contribution to the growing lineage of King David.

• of Eglah his wife:

  • Eglah (עֶגְלָה - Eglah): A Hebrew name meaning "heifer" or "calf." This animal name is unique among David's wives.
  • his wife: This phrase (אִשְׁתּוֹ - ishto) directly translates to "his wife." Eglah is the only one among David's wives in this list explicitly called "his wife." The other mothers are simply identified with "of X" or "by Y." This seemingly redundant phrase has led to significant scholarly discussion.
    • One major view suggests Eglah might be identified with Michal, Saul's daughter and David's first wife (cf. 2 Sam 3:5). 2 Samuel 6:23 states Michal had no child until the day of her death after David brought the Ark to Jerusalem. If Eglah is Michal, the Chronicler's specific phrasing "his wife" could serve to reconcile her barrenness by implying an earlier child from the Hebron period, or it could subtly restore her standing in David's line, providing an heir after her ostracization from the royal narrative in Samuel. This interpretation posits that 2 Samuel 6:23 implies future barrenness rather than total barrenness throughout her life with David. This would be an instance of the Chronicler's unique theological agenda and selective presentation of history, often aimed at positive portrayal of David and continuity of the royal line.
    • Another view maintains that Eglah is simply another distinct wife of David, and the phrase "his wife" is merely a clarifying descriptor without deeper hidden meaning. The uniqueness might just be stylistic. However, given the Chronicler's precision elsewhere, the explicit addition warrants attention.

1 Chronicles 3 3 Bonus section

The genealogies in Chronicles, including this verse, emphasize the whole of Israel's tribal structure and David's lineage to convey a message of identity and hope to a post-exilic community. By meticulously detailing the offspring, even less prominent ones, the Chronicler builds an unshakeable case for the continuity of God's covenant with David. The potential connection between Eglah and Michal highlights a pattern where the Chronicler sometimes softens negative details or expands on positive ones from Samuel and Kings to align with a vision of a unified, legitimate, and divinely favored Israel, centered around the Davidic throne and the Jerusalem temple. These lists were not just records, but living documents reaffirming identity, property rights, priestly duties, and above all, the divine promise of a future king from David's seed.

1 Chronicles 3 3 Commentary

1 Chronicles 3:3, part of a crucial genealogy, serves not merely as a dry list of names but as a cornerstone for the Chronicler's overarching theological agenda. By meticulously naming Shephatiah and Ithream, along with their mothers Abital and Eglah, the text validates the diverse branches of David's offspring. This genealogical precision underscores the Chronicler's dedication to demonstrating the unbroken, legitimate succession of the Davidic line, which was paramount for the post-exilic community.

The naming of the mothers is significant as it provides context to the lineage and helps distinguish between sons with the same name. The unique phrasing "Eglah his wife" draws particular scholarly attention, potentially reconciling narratives or subtly reinserting a figure like Michal (David's first wife) back into the productive Davidic line. If Eglah is Michal, it speaks to the Chronicler's selective presentation of history, aimed at upholding the integrity and continuity of David's house, even correcting prior narratives to suit a broader theological message of divine faithfulness through the royal seed. Regardless, the verse reinforces God's faithfulness to David, fulfilling the covenant promises of abundant offspring and an enduring kingdom through the generations. The emphasis on progeny, from diverse mothers, highlights the growing strength and breadth of David's family and by extension, his nascent kingdom in Hebron.