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24-28]]), it became the duty of one of the brothers of the deceased to marry his brother's widow, that he might raise up seed, i.e., posterity, to the deceased brother; and the first son born of this marriage would be legally incorporated with the family of the deceased, and registered as his son. After Shealtiel's death, his second brother Pedaiah fulfilled this Levirate duty, and begat, in his marriage with his sister-in-law, Zerubbabel, who was now regarded, in all that related to laws of heritage, as Shealtiel's son, and propagated his race as his heir. According to this right of heritage, Zerubbabel is called in the passages quoted from Haggai and Ezra, as also in the genealogy in Matthew, the son of Shealtiel. The בּנו seems to hint at this peculiar position of Shealtiel with reference to the proper descendants of Jeconiah, helping to remind us that he was son of Jeconiah not by natural birth, but only because of his right of heritage only, on his mother's side. As to the orthography of the name שׁאלתיאל, see on Hag 1:1. The six persons named in 1Ch 3:18 are not sons of Shealtiel, as Kimchi, Hiller, and others, and latterly Hitzig also, on Hag 1:1, believe, but his brothers, as the cop. ו before מלפּירם requires. The supposition just mentioned is only an attempt, irreconcilable with the words of the text, to form a series, thus: Shealtiel, Pedaiah his son, Zerubbabel his son, - so as to get rid of the differences between our verse and Hag 1:1; Ezr 3:2. In 1Ch 3:19 and 1Ch 3:20, sons and grandsons of Pedaiah are registered. Nothing further is known of the Bne Jeconiah mentioned in 1Ch 3:18. Pedaiah's son Zerubbabel is unquestionably the prince of Judah who returned to Jerusalem in the reign of Cyrus in the year 536, at the head of a great host of exiles, and superintended their settlement anew in the land of their fathers (Ezra 1-6). Of Shimei nothing further is known. In 1Ch 3:19 and 1Ch 3:20, the sons of Zerubbabel are mentioned, and in 1Ch 3:21 two grandsons are named. Instead of the singular וּבן some MSS have וּבני, and the old versions also have the plural. This is correct according to the sense, although וּבן cannot be objected to on critical grounds, and may be explained by the writer's having had mainly in view the one son who continued the line of descendants. By the mention of their sister after the first two names, the sons of Zerubbabel are divided into two groups, probably as the descendants of different mothers. How Shelomith had gained such fame as to be received into the family register, we do not know. Those mentioned in [[Bible_(King_James)/1_Chronicles|1Ch 3: