1 Chronicles 9 3

1 Chronicles 9:3 kjv

And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh;

1 Chronicles 9:3 nkjv

Now in Jerusalem the children of Judah dwelt, and some of the children of Benjamin, and of the children of Ephraim and Manasseh:

1 Chronicles 9:3 niv

Those from Judah, from Benjamin, and from Ephraim and Manasseh who lived in Jerusalem were:

1 Chronicles 9:3 esv

And some of the people of Judah, Benjamin, Ephraim, and Manasseh lived in Jerusalem:

1 Chronicles 9:3 nlt

Some of the people from the tribes of Judah, Benjamin, Ephraim, and Manasseh came and settled in Jerusalem.

1 Chronicles 9 verses

1 Chronicles 9 3 Meaning

1 Chronicles 9:3 describes the initial inhabitants of Jerusalem following the return from Babylonian exile. It details that some of the people from the tribes of Judah, Benjamin, Ephraim, and Manasseh resided in the rebuilt holy city. This verse highlights the re-establishment of communal life and the repopulation of Jerusalem, reflecting a significant step in the restoration of Israel.

1 Chronicles 9 3 Context

1 Chronicles chapter 9 transitions from extensive genealogies of Israel, emphasizing the lineages leading to the Davidic kingdom and the return from exile (Chapters 1-8), to focus specifically on those who resettled Jerusalem. The book of Chronicles, written for the post-exilic community, seeks to establish a continuous national identity rooted in God's covenants, particularly with David and the priesthood. It aims to offer hope and encourage faithfulness by recounting Israel's history from a distinct theological perspective.

Historically, this verse describes the situation after the Babylonian captivity (586 BC) when Persian kings like Cyrus allowed the exiled Jews to return to their homeland, particularly Jerusalem and Judah, beginning around 538 BC. While Ezra and Nehemiah provide detailed narratives of the physical rebuilding and administrative efforts, Chronicles highlights the composition of the community in the holy city. The listing of tribes here is not merely a demographic record but a statement about the reconstitution of "all Israel" even in a truncated form. It counters any belief that God had abandoned His people or that the twelve tribes had completely vanished, demonstrating His faithfulness to His covenant promises by gathering a remnant to restore His dwelling place.

1 Chronicles 9 3 Word analysis

• and in Jerusalem: The conjunction "and" (וְ / wə) links this specific enumeration to the general listing of those who returned to their towns (1 Chr 9:2). "in Jerusalem" (בִּירוּשָׁלַיִם / biyrūshālāyim) signifies the divine priority and centrality of this city. It was the chosen dwelling place of God's presence, the administrative and spiritual capital. Its re-population was critical for the restoration of the covenant community, demonstrating God's renewed favor towards His city and His people after the exile.
• lived: The Hebrew verb is יָשַׁב (yāšab), meaning "to sit, dwell, inhabit, remain." This word implies not just a temporary visit or return, but a permanent resettlement and establishing of a home. It speaks of stability and the foundation of a new life in the rebuilt city, signifying the physical re-establishment of the community following a period of displacement.
• some of the people: The phrase indicates that not every member of these tribes returned or settled in Jerusalem, but representatives, or a significant portion thereof. This emphasizes the concept of the "remnant" – a group preserved by God's grace and brought back to fulfill His purposes. It points to a selection and continuation, rather than a full, immediate tribal return in ancient numbers.
• of Judah: (מִיְּהוּדָה / mîhūḏâ). Judah was the pre-eminent Southern Kingdom tribe, from which the Davidic lineage came, and the majority of exiles. Their presence in Jerusalem was essential, confirming the continuity of the covenant and the potential for a renewed Davidic future. Their centrality affirms the Messianic hope associated with this tribe.
• Benjamin: (וּבִנְיָמִן / ūḇinyāmin). Benjamin's proximity to Jerusalem (part of the city actually lay within its historical borders) and its close historical ties with Judah meant its presence was natural and expected. This tribe was also integral to the Southern Kingdom. Its inclusion alongside Judah further grounds the restored community in the historical heartland of Israel.
• Ephraim, and Manasseh: (וְאֶפְרַיִם וּמְנַשֶּׁה / wə’ep̄rayim ūmənaššeh). These two tribes were the largest and most prominent of the Northern Kingdom, often representing the entire "House of Israel." Their presence in Jerusalem is highly significant from the Chronicler's perspective. It highlights a vision of a restored "all Israel" – not just the remnant of the Southern Kingdom – gathered around Jerusalem. This challenges the historical schism and emphasizes the ultimate theological ideal of a united Israel under one God and one king (the Davidic line). It underscores God's persistent covenant with all twelve tribes, despite their historical division and scattering.

1 Chronicles 9 3 Bonus section

The inclusion of Ephraim and Manasseh in this listing of Jerusalem's inhabitants is a strong theological statement by the Chronicler. While only remnants from the Northern Kingdom were exiled to Babylon (most were taken captive by Assyria much earlier), their presence in the returned community highlights the Chronicler's unwavering commitment to the idea of an undivided, unified Israel—the twelve tribes belonging to God, centered in Jerusalem. This perspective often contrasts with more narrow views found in other post-exilic texts (like Ezra and Nehemiah) that sometimes focus predominantly on the "returnees of Judah and Benjamin." The Chronicler intentionally frames history to show a continuum of God's covenant with all His people, underscoring the universal hope for Israel's ultimate reunion. This theological emphasis is a key characteristic of the book and reflects the prophetic promises of a future time when Judah and Ephraim will be united once more (e.g., Ezek 37).

1 Chronicles 9 3 Commentary

1 Chronicles 9:3 serves as a pivotal verse, bridging the extensive genealogies with the active restoration of Israel. It emphasizes divine faithfulness in gathering a remnant of diverse tribes—Judah, Benjamin, and notably Ephraim and Manasseh from the former northern kingdom—to resettle Jerusalem. This composition of returnees reflects the Chronicler's vision of "all Israel" as God's unified people, centered once again in His chosen city. It speaks not only of a physical return but also a theological re-establishment of God's covenant community, offering hope for a complete, future ingathering and the full restoration of Israel. This detail is crucial for understanding the post-exilic identity and aspirations for a reunited kingdom, foreshadowing the ultimate restoration of all believers in the Heavenly Jerusalem.