These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad, and Asher. The sons of Judah: Er, Onan, and Shelah; which three were born to him of Shua’s daughter the Canaanitess. Er, Judah’s firstborn, was wicked in Yahweh’s sight; and he killed him. Tamar his daughter-in-law bore him Perez and Zerah. All the sons of Judah were five. The sons of Perez: Hezron and Hamul. The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara; five of them in all. The son of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing. The son of Ethan: Azariah. The sons also of Hezron, who were born to him: Jerahmeel, Ram, and Chelubai. Ram became the father of Amminadab, and Amminadab became the father of Nahshon, prince of the children of Judah; and Nahshon became the father of Salma, and Salma became the father of Boaz, and Boaz became the father of Obed, and Obed became the father of Jesse; and Jesse became the father of his firstborn Eliab, and Abinadab the second, and Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, David the seventh; and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.
Caleb the son of Hezron became the father of children of Azubah his wife, and of Jerioth; and these were her sons: Jesher, Shobab, and Ardon. Azubah died, and Caleb married Ephrath, who bore him Hur. Hur became the father of Uri, and Uri became the father of Bezalel.
Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he took as wife when he was sixty years old; and she bore him Segub. Segub became the father of Jair, who had twenty-three cities in the land of Gilead. Geshur and Aram took the towns of Jair from them, with Kenath, and its villages, even sixty cities. All these were the sons of Machir the father of Gilead. After Hezron died in Caleb Ephrathah, Abijah Hezron’s wife bore him Ashhur the father of Tekoa. The sons of Jerahmeel the firstborn of Hezron were Ram the firstborn, Bunah, Oren, Ozem, and Ahijah. Jerahmeel had another wife, whose name was Atarah. She was the mother of Onam. The sons of Ram the firstborn of Jerahmeel were Maaz, Jamin, and Eker. The sons of Onam were Shammai and Jada. The sons of Shammai: Nadab and Abishur. The name of the wife of Abishur was Abihail; and she bore him Ahban and Molid. The sons of Nadab: Seled and Appaim; but Seled died without children. The son of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai. The sons of Jada the brother of Shammai: Jether and Jonathan; and Jether died without children. The sons of Jonathan: Peleth and Zaza. These were the sons of Jerahmeel. Now Sheshan had no sons, but daughters. Sheshan had a servant, an Egyptian, whose name was Jarha. Sheshan gave his daughter to Jarha his servant as wife; and she bore him Attai. Attai became the father of Nathan, and Nathan became the father of Zabad, and Zabad became the father of Ephlal, and Ephlal became the father of Obed, and Obed became the father of Jehu, and Jehu became the father of Azariah, and Azariah became the father of Helez, and Helez became the father of Eleasah, and Eleasah became the father of Sismai, and Sismai became the father of Shallum, and Shallum became the father of Jekamiah, and Jekamiah became the father of Elishama. The sons of Caleb the brother of Jerahmeel were Mesha his firstborn, who was the father of Ziph; and the sons of Mareshah the father of Hebron. The sons of Hebron: Korah, Tappuah, Rekem, and Shema. Shema became the father of Raham, the father of Jorkeam; and Rekem became the father of Shammai. The son of Shammai was Maon; and Maon was the father of Beth Zur. Ephah, Caleb’s concubine, bore Haran, Moza, and Gazez; and Haran became the father of Gazez. The sons of Jahdai: Regem, Jothan, Geshan, Pelet, Ephah, and Shaaph. Maacah, Caleb’s concubine, bore Sheber and Tirhanah. She bore also Shaaph the father of Madmannah, Sheva the father of Machbena, and the father of Gibea; and the daughter of Caleb was Achsah. These were the sons of Caleb, the son of Hur, the firstborn of Ephrathah: Shobal the father of Kiriath Jearim, Salma the father of Bethlehem, and Hareph the father of Beth Gader. Shobal the father of Kiriath Jearim had sons: Haroeh, half of the Menuhoth. The families of Kiriath Jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from them came the Zorathites and the Eshtaolites. The sons of Salma: Bethlehem, the Netophathites, Atroth Beth Joab, and half of the Manahathites, the Zorites. The families of scribes who lived at Jabez: the Tirathites, the Shimeathites, and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab.
Geneva Bible translators 1599 · Public Domain On vv3, 6, 7, 9, 10, 12, 13, 18, 21, 23, 24, 31, 42, 46, 52, 54, 55 Though Judah was not Jacob’s eldest son, yet he…
Though Judah was not Jacob’s eldest son, yet he first beginneth at him, because he would come to the genealogy of David, of whom came Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3, 4, 6, 7, 8, 10, 15, 16, 17, 24, 26, 42, 54, 55 1Ch 2:3 The sons of Judah; Er, and Onan,…
1Ch 2:3 The sons of Judah; Er, and Onan, and Shelah: [which] three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the LORD; and he slew him.
Ver. 3. The sons of Judah.] These are first set down, (1.) For the royal dignity; (2.) For the descent of the Messiah.
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Was evil in the sight of the Lord.] Quem nihil latet , Who seeth and punisheth secret sins.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 6, 7, 13, 15, 17, 18, 21, 22, 23, 24, 25, 31, 34, 42, 45, 47, 49, 51, 52, 53, 54, 55 He puts
He puts
Judah first, because the best part of the right of the first-born, to wit, the dominion, was conferred upon him, Gen 49:8, and because the Messiah was to come out of his loins.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 18 Here is, I. The family of Jacob. His twelve…
Here is, I. The family of Jacob. His twelve sons are here named, that illustrious number so often celebrated almost throughout the whole Bible, from the first to the last book of it. At every turn we meet with the twelve tribes that descended from these twelve patriarchs. The personal character of several of them was none of the best (the first four were much blemished), and yet the covenant was entailed on their seed; for it was of grace, free grace, that it was said, Jacob have I loved - not of works, lest any man should boast.
II. The family of Judah. That tribe was most praised, most increased, and most dignified, of any of the tribes, and therefore the genealogy of it is the first and largest of them all. In the account here given of the first branches of that illustrious tree, of which Christ was to be the top branch, we meet, 1. With some that were very bad. Here is Er, Judah's eldest son, that was evil in the sight of the Lord, and was cut off, in the beginning of his days, by a stroke of divine vengeance: The Lord slew him, Ch1 2:3. His next brother, Onan, was no better, and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, Ch1 2:4. And here is Achan, called Achar - a troubler, that troubled Israel by taking of the accursed thing, Ch1 2:7. Note, The best and most honourable families may have those belonging to them that are blemishes. 2. With some that were very wise and good, as Heman and Ethan, Calcol and Dara, who were not perhaps the immediate sons of Zerah, but descendants from him, and are named because they were the glory of their father's house; for, when the Holy Ghost would magnify the wisdom of Solomon, he declares him wiser than these four men, who, though the sons of Mahol, are called Ezrahites, from Zerah, Kg1 4:31. That four brothers should be eminent for wisdom and grace was a rare thing. 3. With some that were very great, as Nahshon, who was prince of the tribe of Judah when the camp of Israel was formed in the wilderness, and so led the van in that glorious march, and Salman, or Salmon, who was in that post of honour when they entered into Canaan, Ch1 2:10, Ch1 2:11.
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III. The family of Jesse, of which a particularly account is kept for the sake of David, and the Son of David, who is a rod out of the stem of Jesse, Isa 11:1. Hence it appears that David was a seventh son, and that his three great commanders, Joab, Abishai, and Asahel, were the sons of one of his sisters, and Amasa of another. Three of the four went down slain to the pit, though they were the terror of the mighty.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 13, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 42, 43, 44, 45, 46, 47, 48 These are the sons of Israel,.... Or Jacob, the…
These are the sons of Israel,.... Or Jacob, the other son of Isaac, who had the name of Israel given him, because of his power with God, Gen 32:28, whose twelve sons are here mentioned by name; the first four according to their birth of Leah, Reuben, Simeon, Levi, and Judah; then the two sons of Zilpah, Leah's handmaid, Issachar and Zebulun; and between Dan and Naphtali, the sons of Bilhah, Rachel's handmaid, are placed Joseph and Benjamin, the sons of Rachel.
, whose twelve sons are here mentioned by name; the first four according to their birth of Leah, Reuben, Simeon, Levi, and Judah; then the two sons of Zilpah, Leah's handmaid, Issachar and Zebulun; and between Dan and Naphtali, the sons of Bilhah, Rachel's handmaid, are placed Joseph and Benjamin, the sons of Rachel.
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1 Chronicles 2:3
ch1 2:3
ch1 2:3
ch1 2:3The sons of Judah,.... The genealogy begins with him, though the fourth son of Jacob; because, as Kimchi says, this book treats chiefly of the kings of Judah; but rather not only because Jesse and David sprang from him, but also the King Messiah:
Er, and Onan, and Shelah, which three were born unto him of the daughter of Shua the Canaanitess; see Gen 38:2,
and Er, the firstborn of Judah, was evil in the sight of the Lord; because he did that which was evil:
and he slew him; he died by the immediate hand of God, and so his brother Onan, being wicked also, Gen 38:7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 6, 7, 13, 15, 17, 18, 21, 23, 24, 31, 35, 45, 49, 51, 55 The sons of Jacob, ver. 1-2. Of Judah, to…
The sons of Jacob, ver. 1-2. Of Judah, to Jesse, ver. 3-12. Of Jesse, ver. 13-17. Of Caleb, the son of Hezron, ver. 18-20. Of Hezron, ver. 21-24. Of Jerahmeel down to Elishama, ver. 25-41. Another branch of Caleb's posterity, ver. 42-49. The sons of Caleb, the son of Hur, ver. 50-55.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 6, 17, 18, 20, 34, 42, 52, 53, 54, 55 The twelve sons of Jacob, 1, 2.
CHAPTER II
The twelve sons of Jacob, 1, 2.
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The posterity of Judah down to David, 3-15.
The posterity of the children of Jesse and Caleb, 16-55.
NOTES ON CHAP. II
Verse 1. These are the sons of Israel] this genealogy see the parallel places pointed out in the margin (Ge 29:32; Ge 30:5; Ge 35:18, Ge 35:22; Ge 46:8, c.).
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 6, 7, 9, 13, 17, 21, 23, 24, 31, 34, 45, 53, 54, 55 1Ch 2:3. The sons of Judah — He puts…
1Ch 2:3. The sons of Judah — He puts Judah first, because the best part of the right of the firstborn, namely, the dominion, was conferred on him, Gen 49:8; in consequence of which, his tribe obtained a pre- eminence among, and a kind of superiority over the rest, even before the time of David. And from David’s time, it is without doubt, that till the Babylonish captivity a kingly power continued in this tribe; Zerubbabel, also, who was their leader, when they returned to their own land, was of the same tribe. The chief reason, however, why the genealogy of Judah is set down first, is because the Messiah was to descend from him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 6, 7, 15, 16, 17, 18, 22, 23, 25, 42, 50, 54, 55 The sons of Israel - The order of the…
The sons of Israel - The order of the names here approximates to an order determined by legitimacy of birth. A single change - the removal of Dan to the place after Benjamin - would give the following result:
(1) The six sons of the first wife, Leah.
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(2) the two sons of the second wife, Rachel.
(3) the two sons of the first concubine, Bilhah.
(4) the two sons of the second concubine, Zilpah.
Dan’s undue prominency may, perhaps, be accounted for by his occupying the seventh place in the “blessing of Jacob” Gen 49:16.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 6, 7, 10, 11, 15, 16, 17, 18, 20, 21, 23, 24, 25, 31, 42, 47, 49, 50, 51, 52, 53, 54, 55 Israel, "seeing, or valiant with God," was before called…
Israel, "seeing, or valiant with God," was before called Jacob, or "a supplanter," Genesis xxxv. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 b. The Sons of Israel, and the Generation of…
b. The Sons of Israel, and the Generation of Judah down to David, with David’s Descendants to Elioenai and his Seven Sons.—1Ch_2:1 to 1Ch_4:23
1. The Twelve Sons of Israel and the Descendants of Judah: 1Ch_2:1-41 (with an Appendix relating chiefly to the Posterity of Caleb: 1Ch_2:42-55)
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1Ch_2:1 These are the sons of Israel: Reuben, Simeon (Shimon), Levi, and Judah, 2Issachar, and Zebulun. Dan, Joseph and Benjamin, Naphtali, Gad, and Assher. 3The sons of Judah: Er, and Onan, and Shelah; three were born to him of the daughter of Shuah, the Canaanitess; but Er, the first-born of 4Judah, was evil in the eyes of the Lord, and He slew him. And Thamar his daughter-in-law bare him Perez and Zerah: all the sons of Judah were five. 5The sons of Perez: Hezron and Hamul. 6And the sons of Zerah: Zimri, and Ethan, and Heman, Calcol, and Dara:1 five of them in all. 7And the sons of Carmi: Achar, the troubler of Israel, who transgressed in the accursed thing. 8And the sons of Ethan: Azariah.
9And the sons of Hezron, that were born to him: Jerahmeel, and Ram, and Celubai. 10And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the sons of Judah. 11And Nahshon begat Salma, and Salma begat 12Boaz. And Boaz begat Obed, and Obed begat Jesse. 13And Jesse begat his 14first-born Eliab, and Abinadab the second, and Shima the third. Nathanael 15, 16the fourth, Raddai the fifth. Ozem the sixth, David the seventh. And their sisters, Zeruiah and Abigail: and the sons of Zeruiah: Abishai, and Joab, and Asahel, three. 17And Abigail bare Amasa; and the father of Amasa was Jether the Ishmaelite.
18And Caleb, son of Hezron, begat with Azubah his wife,2 and with Jerioth; 19and these are her sons: Jesher, and Shobab, and Ardon. And Azubah died; and Caleb took to him Ephrath, and she bare him Hur. 20And Hur begat 21Uri, and Uri begat Bezalel. And afterwards Hezron went in to the daughter of Machir, father of Gilead; and he took her when he was sixty years old, and she bare him Segub. 22And Segub begat Jair, who had twenty and three 23cities in the land of Gilead. And Geshur and Aram took the towns of Jair from them, with Kenath and her daughters, sixty cities. All these are sons 24of Jair, the father of Gilead. And after the death of Hezron, in Calebephrathah, Abiah, Hezron’s wife, bare him Ashur (Ashchur), father of Tekoah.
25And the sons of Jerahmeel, the first-born of Hezron, were Ram, the first- born, 26and Bunah, and Oren, and Azem of Ahijah. And Jarahmeel had another wife, and her name was Atarah; she was the mother of Onam. 27And the sons of Ram, the first-born of Jerahmeel, were Maaz, and Jamin, and Eker. 28And the sons of Onam were Shammai and Jada; and the sons of Shammai: Nadab and Abishur. 29And the name of Abishur’s wife was Abihail,3 and she bare him Ahban and Molid. 30And the sons of Nadab: Seled and Appaim; and Seled died childless. 31And the sons of Appaim: Ishi; and the sons of Ishi: Sheshan; 32and the sons of Sheshan: Ahlai. And the sons of Jada,brother of Shammai: Jether and Jonathan; and Jether died childless. 33And the sons of Jonathan: Peleth and Zaza. These were the sons of Jerahmeel.
34And Sheshan had no sons, but only daughters. And Sheshan had an Egyptian servant, whose name was Jarha. 35And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai. 36And Attai begat Nathan, and Nathan begat Zabad. 37And Zabad begat Ephlal, and Ephlal begat Obed. 38And Obed begat Jehu, and Jehu begat Azariah. 39And Azariah begat Helez, 40and Helez begat Elasah. And Elasah begat Sismai, and Sismai begat Shallum. 41And Shallum begat Jekamiah, and Jekamiah begat Elishama.
Appendix: Three Series of Descendants of Caleb: 1Ch_2:42-55
42And the sons of Caleb, brother of Jerahmeel, were Mesha, his first-born; he was the father of Ziph; and the sons of Mareshah, the father of Hebron.4 43, 44And the sons of Hebron: Korah, and Tappuah, and Rekem, and Shema. And Shema begat Raham, father of Jorkeam;5 and Rekem begat Shammai. 45And the son of Shammai was Maon; and Maon was father of Bethzur.
46And Ephah, Caleb’s concubine, bare Haran, and Moza, and Gazez; and Haran begat Gazez. 47And the sons of Jehdai: Regem, and Jotham, and Geshan, 48and Pelet, and Ephah, and Shaaph. Caleb’s concubine Maacha bare6 Sheber 49and Tirhanah. And she bare Shaaph the father of Madmannah, Sheva, father of Machbenah, and father of Gibeah; and Caleb’s daughter was Achsah.
50These were the sons of Caleb the Song of Solomon 7 of Hur, first-born of Ephrathah: 51Shobal, father of Kiriath-jearim. Salma, father of Bethlehem, Hareph, father 52of Bethgader. And Shobal, father of Kiriath-jearim, had sons: Haroeh, and the half of Menuhoth.8 53And the families of Kiriath-jearim were the Ithrite, and the Puthite, and the Shumathite, and the Mishraite. From these came the Zorathite and the Eshtaolite. 54The sons of Salma: Bethlehem, and the Netophathite, Ataroth of the house of Joab, and half of the Menahathite, the Zorite. 55And the families of the scribes dwelling at Jabez were the Tirathites, Shimathites, Suchathites: these are the Kenites that came from Hammath, father of the house of Rechab.
EXEGETICAL
Preliminary Remark.—The author here begins to enroll his detailed genealogies of the tribes of Israel, extending to the end of 1 Chronicles 8. After premising a list of the 12 sons of Jacob as the general basis of the whole, 1Ch_2:1-2, he begins with the enumeration of the generations and families of the tribe of Judah, which he then pursues in 1 Chronicles 3 and 1Ch_4:1-23, and completes in several parts. No order, regulated by definite historical, geographical, or any systematic principles, lies at the base of this enumeration; he seems rather to have combined into a whole, as far as possible, the more or less fragmentary genealogies of certain branches and families of the house of Judah as they came down to him from antiquity; but this whole is very defective in the unity and homogeneity of its several parts. For of the five immediate descendants of Judah, that founded the tribe of Judah by a numerous posterity, his three sons Shelah, Perez, and Zerah, and his two grandsons Hezron and Hamul, only Zerah (1Ch_2:6-8), Hezron (1Ch_2:9-13), and Shelah (1Ch_4:21-23) have their genealogies given with any fulness; Hamul is entirely passed over, and Perez is only followed out in the line of Hezron. This line (under which the Chronist sums up all that was known of the descendants of Caleb and of the Jephunnite Calebites) is treated with special care and fulness: to it belongs the whole series of the descendants of David till the times after the captivity (1 Chronicles 3), and at least the more considerable part of the genealogical fragments in 1Ch_4:1-23, which serve as a supplement to 1Ch_2:9-55, and of which it is often doubtful which of the members previously named they continue or supplement.
1. The Twelve Sons of Israel: 1Ch_2:1-2.—These are given in an order deviating from Gen_35:23 ff., so that the 6 sons of Leah stand first, then the son of Rachel’s maid, Dan; after that the 2 sons of Rachel, Joseph and Benjamin; and lastly, the 3 remaining sons of the maids (Naphtali, Bilhah’s son; Gad and Asher, Zilpah’s sons). This separation of Dan from his full brother Naphtali is surprising, and can hardly be satisfactorily explained. For if we suppose that Rachel (see Gen_30:3 ff.) regarded Dan, born of her maid Bilhah, as in a sense her own son, and so he is named before Joseph and Benjamin, yet still it is a question, why not also Naphtali, who was likewise born before her own sons. The procedure of the Chronist in regard to Dan is in several respects enigmatical; comp. on 1Ch_7:12. [It is probable that Naphtali was born about the same time with Gad, and is therefore classified with him.—J. G. M.]
2. The Descendants of Judah: 1Ch_2:3-41.—a. The 5 sons of Judah, the 2 sons of Perez, and the descendants of Zerah: 1Ch_2:3-8.
1Ch_2:3-4. The sons of Judah, etc. The five sons of Judah, three legitimate, born of the daughter of Shuah the Canaanite, Er, Onan, and Shelah, and two born in incest of Tamar, his daughter-in-law, Perez and Zerah, are given in accordance with Genesis 38, and in the same order (comp. also Gen_46:12). The author recalls this his source by taking over word for word the remark on Er in Gen_38:7 : “But Er the first-born of Judah was evil in the eyes of the Lord, and He slew him.”
1Ch_2:5. The sons of Perez, etc. (Hezron, perhaps the “blooming, fair;” Hamul, the “forgiven,” or the “tender, weak;” comp. Bibelw. i. p. 432). These occur in two registers of the Pentateuch, the list of the children of Israel who went down to Egypt with Jacob, Gen_46:12, and in that of the families of Judah in the Mosaic age, Num_26:21.
1Ch_2:6-8. And the sons of Zerah. Five such are named: Zimri, Ethan, Heman, Calcol, and Dara. On the first of these names, which might possibly be wrongly written (זִמרִי for זַבְדִי, Jos_7:1), see under 1Ch_2:7. The four following names, especially if we read for the last, Darda, with a great number of old witnesses (see Crit. Note), agree surprisingly with the four men compared with Solomon in 1Ki_5:11 : Ethan the Ezrahite, and Heman, and Calcol, and Darda, the the sons of Mahol. The assumption of an identity of these four wise men with the four younger sons of Zerah is very natural; it has been already asserted by Grotius, Clericus, Lightfoot (Chronol. V. T. p. 24), Hiller (Onom. Sacr.), and others, and recently by Movers (p. 237) and Bertheau, who insisted on the circumstance, that in 1Ki_5:11 contemporaries of Solomon were not intended (no more than in Ezra 14:14, 18:20, contemporaries of Daniel); further, on the probable identity of Zerah with Ezrah the father of Ethan mentioned in 1Ki_5:11 (אֶזְרַח=זֶרַח); and lastly, on the statement of the Rabbinical book Seder Olam, which says (p. 52, ed. Meyer) of the sons of Zerah named in our passage: “These were prophets who prophesied in Egypt,” and thus appears to confirm expressly their being of the class of Hakamim. But the argument raised of late, especially by Hengstenberg (Beiträge zur Einl. ii. 61 f., and on Psalms 88), Keil (Apol. Vers. p. 164 ff.; comp. Comment. p. 39 ff.), as well as Bähr (on 1Ki_5:11, Bibelw. 7 p. 30), against the identity of these persons, seems to be more weighty and decisive. For, 1. The variant “Darda” for “Dara” in our passage, however old, appears clearly to have arisen from the endeavour to harmonize; 2. To this endeavour the notice in the Seder Olam owes its origin; 3. That at least near contemporaries of Solomon are named in 1 Kings 5. follows from the manifest and undeniable identity of Ethan the Ezrahite with the so-named composer of Psalms 89, and from the very probable identity of Heman with “Heman the Ezrahite,” the composer of Psa_88:4. If the Ethan and Heman of 1Ki_5:11 be identical with the composers of these Psalms, they are also probably to be regarded as Levites of the family of the sons of Korah (see the superscr. of these Psalms), who are in 1 Chronicles 15, 17, , 19 called masters of song, and belong not to the family of Judah, and might at the most have found admission into it as adoptive sons of Zerah (Hengstenberg, Beiträge zur Einl. ins A. T. ii. 71),—an assumption, however, which is too artificial; 5. The express designation of Calcol and Darda in Kings as “sons of Mahol” makes it difficult to assume their identity with the sons of Zerah, as the latter must be regarded not as immediate sons, but later descendants of Zerah; 6. Of the pre-eminent wisdom of the sons of Zerah, neither the canonical Old Testament nor the apocryphal literature has anything to report; even such passages as Jer_49:7, Bar_3:22 ff. are silent on the subject. The assumption of the identity of these with the names in 1 Kings 5 can only be maintained on the presupposition that וּבְנֵי in our passage means not strictly sons, but later descendants of Zerah (so recently Keil, in Comment. p. 41). But this expedient has its difficulty, and by no means suffices to destroy the force of most of the arguments here adduced against the identity. We must therefore take the surprising coincidence of the names to be accidental, or assume with Movers (Chron. p. 237) that we have in the present passage the peculiar genealogical combination of a later author. For the conjecture of Ewald, that Heman and Ethan, “the two great singers of the tribe of Judah, were taken by the Levitical music schools into their company and family, and therefore were afterwards (in the superscriptions of Psalms 88, 89) reckoned to the tribe of Levi” (Gesch. d. V. Isr. iii. 1, p. 84), is no less artificial than that of Hengstenberg. [But of these considerations, Nos. 1 and 2 contain a mere subjective assumption. No. 3 assumes, without necessity, that the Ethan of 1 Kings 5 and the composer of Psalms 89 are one, since two Ethans may descend from the one patriarch. No. 4 assumes that the composers of Psalms 88, 89 were Levites, whereas the epithet Ezrahite appears to be added expressly to distinguish them from the Levites of those names. No. 5 assumes that Mahol is a proper name, which remains to be proved. No. 6 assumes that the wisdom of Zerah’s sons is not probable, because it is not elsewhere mentioned. This argument of itself has little if any weight. On the other hand, one motive to insert these sons of Zerah in the list was probably their occurrence in 1 Kings 5, and the Chronist, according to his wont, is silent on their wisdom, for the sake of brevity, as it was elsewhere recorded.—J. G. M.]
1Ch_2:7. And the sons of Carmi; Achar; that is, Achar was descended from Carmi. Comp. the oft-recurring use of the plural בְּנֵי, where only one descendant is named (1Ch_2:8; 1Ch_2:30-31; 1Ch_2:42, and Gen_46:23). By Achar, as the addition, “the troubler of Israel” (עכר, properly “the troubled”), shows, is meant the Achan of the book of Joshua (Jos_7:1 ff., Jos_22:20), whose name must have been known to the author of this book in the by-form Achar, as he puts the valley of Achor in etymological connection with it (Jos_7:26, Jos_15:7). The link that connects Carmi, the father or ancestor of this Achar, with Zerah is wanting; but from Jos_7:1, where he is called a son of Zabdi, the son of Zerah, it is highly probable that he springs from Zimri, the first named of the sons of Zerah, whether Zimri in our passage be an error of the pen for Zabdi, or the reverse, or Zabdi be a son of Zimri, and thus several links of the series from Zerah to Achar have been omitted. On Carmi, comp. also 1Ch_4:1 and Num_26:6, where a family of Reuben bears the name.
1Ch_2:8. And the sons of Ethan: Azariah. This Ethanite Azariah is not otherwise known: no probable reason can be assumed why he only of the sons of Ethan is mentioned.
b. The Descendants of Hezron: 1Ch_2:9-41.—a. His three sons, 1Ch_2:9.—And the sons of Hezron that were born to him. The passive נוֹלַד stands “for the indefinite active, so that the following accusatives with אֶת depend on the virtual notion of the active ‘one bare him;’ comp. Gen_4:18; Gen_21:5; Gen_46:20, and the sing. נוֹלַד in a similar position, 1Ch_3:4; 1Ch_26:6” (Berth.). The name Ram is, in the New Testament genealogies of Jesus, Mat_1:3-4, Luk_3:33, Aram; comp. רָם, Job_32:2, with אֲרָם, Gen_22:21. The name כְּלוּבַי is undoubtedly a by-form of כָּלֵב, 1Ch_2:18, or, as this name is written in 1Ch_4:11, of כְּלוּב: it is an adject, gentil., that stands to its stem כְּלוּב, as צוֹפַי 1Ch_6:11, to צוּף 1Ch_6:20 (Ewald, Lehrb. § 164, c), or as in Greek Μανιχαῖος (the n. pr. of the well-known Persian sectary) to Μάνης. Accordingly, the celebrated forefather of Bezaleel had of old three names—Caleb, Celub, the Celuban. Comp. underneath on 1Ch_2:18 ff. and on 1Ch_2:40. The three here named, Jerahmeel, Ram, and Celubai, appear to have been actual sons or immediate descendants of Hezron, whereas the sons of Hezron afterwards appended,—Segub, 1Ch_2:21, and Ashur, 1Ch_2:24,—as they are co-ordinated with his later descendants, may possibly be sons in a wider sense. At all events, they did not belong to the aforesaid founders of the three celebrated lines of Hezronites, which are analyzed in the following passage, though in an order different from the present enumeration, the family of Ram being placed first, and that of Jerahmeel transferred to the end (comp. on 1Ch_2:18).
β. The family of Ram, as first of the three Hezronite lines. His precedence is explained by the circumstance that the house of David sprang from him. The posterity of Ram is therefore carried down to David in seven members. The six members to Jesse, the father of David, are found also in the book of Rth_4:19-21; comp. the genealogies in Matthew 1 and Luke 3
1Ch_2:10. Nahshon, prince of the sons of Judah. This distinguishing epithet, which is wanting in Ruth, points to Num_1:7; Num_2:3; Num_7:12, where Nahshon is named as the prince of Judah at the exodus. As this date, according to the most probable interpretation of the number 430, Exo_12:40, is to be placed fully four centuries after the time of Judah, several members must have fallen out between Hezron, the grandson of Judah, and Nahshon, as well as between Nahshon and Jesse, as the series Salma, Boaz, Obed, and Jesse is not sufficient to fill up the interval of 400 years between Moses and David. [If the 430 years count from the call of Abraham, which has not yet been disproved, the exodus was only 210 years after the descent of Judah into Egypt, instead of four centuries.—J. G. M.]
1Ch_2:11. Salma. Instead of שַׂלְמָא, the book of Ruth has, 1Ch_4:20, שַׂלְמָה, but in the following verse שַׂלְמוֹן, which has passed into the New Testament (Luk_3:32, Σαλμών and so Mat_1:4-5, where Luther has Salma).
1Ch_2:13-15. The seven sons of Jesse. According to 1Sa_17:12 (comp. 1Ch_16:6 ff.), Jesse had 8 sons,—a difference which is most easily explained by the supposition that one of the eight died without posterity, and therefore was not included by later genealogists.—His first-born Eliab. So is the eldest called in the books of Samuel; on the contrary, in 1Ch_27:18 the form Elihu appears to have come into the place of Eliab. The Peshito has in our passage 8 instead of 7 sons of Jesse, of whom it calls the seventh Elihu, the eighth David; the first 6 agree with the Masoretic text.—And Shima the third. The name שִׁמְעָא, occurring thus in 1Ch_20:7, is in 2Sa_13:3; 2Sa_21:22 in the Keri שִׁמְעָה on the contrary, in the Kethib of the latter passage שִׁמְעִי, and in Samuel (1Ch_16:6, 1Ch_17:13) twice שַׁמָּה. The latter is merely an abbreviated form of שִׁמִעָה.—The names of the next three brothers occur nowhere else.
1Ch_2:16-17. And their sisters, Zeruiah and Abigail. Both sisters obtained great celebrity through their heroic sons,—Zeruiah, as the mother of Abishai, Joab, and Asahel (1Sa_26:6, 2Sa_2:18; 2Sa_3:39; 2Sa_6:16, etc.), who are always named after their mother, never after their less celebrated father; Abigail, as mother of the commander Amasa, who was involved in Absalom’s rebellion (2Sa_17:25; 2Sa_19:14; 2Sa_20:10), whom she bare to Jether the Ishmaelite. This יֶתֶר is called 2Sa_17:25יִתְרָא, with the epithet הַיִּשְׂרָעֵלִי, for which, according at least to our passage, the correct form is הַיִּשְׂמְעֵלִי; for the Israelitish descent of the man would have needed no distinct notice. Abigail herself appears, besides, according to 2Sa_17:25, as a daughter of Nahash and sister of Zeruiah, and therefore not a full, but only a half sister of David.
γ. The family of Caleb, as second of the three Hezronite lines: 1Ch_2:18-24.—The question, how this first list of his descendants is related to the second in 1Ch_2:42-49, Wellhausen (p. 13 seq.) has endeavoured to answer by regarding the Caleb in 1Ch_2:42 as corresponding to the Celubai in 1Ch_2:9, designating the order in which the special genealogies of the three Hezronite lines occurred, by the names Ram (1Ch_2:10 ff.), Jerahmeel (1Ch_2:25 ff.), and Caleb (1Ch_2:42 ff.), and considering the genealogy of Caleb (1Ch_2:18-24) as a later insertion, whereby the Chronist has disfigured the original and normal development of his genealogy of the Hezronites. He holds that, indeed, this insertion itself is again a conglomerate of genealogical fragments of various origin, as appears most clearly from the reference of 1Ch_2:21-23 to Hezron himself, the father of Caleb.9 Indeed, even 1Ch_2:10-17 are probably an interpolation, whereby the Chronist has endeavoured to extend the pedigree of the Hezronites originally beginning with Jerahmeel (“the first-born of Hezron,” 1Ch_2:25), on the basis of the book of Ruth, the Ram of which (Rth_4:19) appears to him as a son of Hezron and a brother of Jerahmeel and Caleb, whereas he is in truth, according to 1Ch_2:25, a son of Jerahmeel and grandson of Hezron. Accordingly, the old genealogical table before the Chronist had only two lines of Hezronites (Jerahmeelites and Calebites), and his supplementing action had extended this register, so that he first added a Ram son of Hezron, with his posterity (1Ch_2:10-17), different from Ram son of Jerahmeel, and then a second Caleb (1Ch_2:18-24), with many other descendants than those of the younger brother Jerahmeel, 1Ch_2:42 ff. It cannot be denied that many reasons appear to recommend this bold hypothesis. It explains in a satisfactory way the circumstance that the first-born Jerahmeel, whose genealogy we should expect first, appears after those of his two younger brothers, and also the surprising duplication of the names Ram and Caleb. But the hypothesis comes short of absolute certainty in many points which require to be adduced for confirmation. And especially it still remains doubtful which of the different old traditions concerning the descendants of the old prince of Judah, Caleb the companion of Joshua, whether that in 1Ch_2:18 ff., or that in 1Ch_2:42 ff., or that in 1Ch_4:11; 1Ch_4:15 ff., is to be pronounced the oldest and most trustworthy, and whether we are entitled to reject for one of them all the others at once as totally untrustworthy, and containing no element of historical truth. If it were to be assumed that originally there were two persons of this name, a Caleb son of Hezron (2, 1Ch_4:11 ff.) and a Caleb son of Jephunneh (1Ch_4:15 ff.), this duplication would warn us to be so much the more cautious in the reception or rejection of this or that one of the various traditions that are attached to these honourable names: the still greater complexity of the collective genealogies of Caleb would all the more favour the conjecture that each of the series referred to him must be accounted in the one or the other way as authentic, as containing in itself elements of the genuine posterity of Caleb.
1Ch_2:18. Begat with Azubah his wife. הוֹלִיד אֶת, either “begat with” (as elsewhere הוֹלִיד מִן, 1Ch_8:8-9) or “caused to bring forth” (comp. Isa_66:9). The following words, אִשָּׁה וְאֶת־יְרִיעוֹת, appear to be corrupt. If we translate (with D. Kimchi, Piscat., Osiand., and others), “with Azubah, a wife, and with Jerioth,” two things are strange: the indefinite designation of Azubah as a wife, אִשָּׁה (for which we should expect “his wife,” אִשְׁתּוֹ), and the circumstance that of the second wife no son is named. If we regard (with Hiller, J. D. Mich.) וְאֶת as explicative, with Azubah a wife, that is, Jerioth, we establish a mode of expression which is without a parallel in our book. It is impossible to render “And Caleb begat Azubah and Jerioth” (B. Striegel). We must either hold אִשָּׁה, which is, moreover, wanting in two mss. (see Crit. Note), with Berth, and Kamph., as a marginal note that has crept into the text, designed to prevent the translation “begat Azubah,” or adopt the reading of the Pesh. and the Vulg., אִשְׁתּוֹ אֶת, which gives the sense, “begat with Azubah his wife Jerioth, and these are her (Jerioth’s) sons.” The latter appears the most satisfactory (comp. Keil). The names of her three sons occur nowhere else in the Old Testament.
1Ch_2:19. And Azubah died, and Caleb took to him Ephrath, namely, to wife. To this second wife of Caleb, whose name in 1Ch_2:50 (comp. 1Ch_4:4) is Ephrathah, belongs Hur, who is also mentioned Exo_31:2 as the grandfather of Bezalel. By this we are scarcely to understand that Ephrathah was properly a local name equivalent to Bethlehem (Gen_36:16; Gen_36:19; Mic_5:1), so that Hur would be designated a descendant of Caleb, born at Bethlehem, or originating thence (an assumption to which Bertheau seems inclined).—On 1Ch_2:20, comp. Exo_31:2; Exo_35:30.
1Ch_2:21. Afterwards Hezron went in to the daughter of Machir. “Afterwards,” וְאַחַר, that is, after the birth of those three sons mentioned 1Ch_2:9, whose mother is not named. The whole notice, extending to 1Ch_2:24, of Hezron’s descendants, born in his old age of the daughter of Machir the Gileadite, and of a son Ashur, born after his death of a third wife Abiah (1Ch_2:24), is undoubtedly surprising, and unsuitable to the present place: the series of Hezron’s sons and their descendants is thereby violently interrupted, and the above-mentioned interpolation theory of Wellhausen has in this case a very strong support. If we hold the present order to be original, we must assume, with Keil, that the here mentioned descendants of Hezron “were somehow more closely connected with the family of Caleb than with that of either Ram or Jerahmeel.” On Machir the first-born of Manasseh, to whom Moses gave the land of Gilead, comp. Gen_1:23; Num_32:40; Deu_3:15. As he is here and 1Ch_2:23 called “father of Gilead,” so is it said Num_26:29 that he begat Gilead. Comp. Num_27:1, from which it follows that, by this paternal relation of Machir to Gilead, more must be meant than the bare notion of a descent of the Israelitish population of Gilead from Machir, and that there must have been a definite person, Gilead, son of Machir and grandfather of Zelophehad. By the designation father of Gilead, the present Machir is distinguished from later persons of the same name; comp. 2Sa_9:4; 2Sa_17:27.
1Ch_2:22. And Segub begat Jair. This Jair, the grandson of Hezron through Segub, belonged on the mother’s side to the tribe of Manasseh, and occurs therefore elsewhere, as Num_32:41, Deu_3:14, as a Manassite. His family, after the conquest of Og king of Bashan under Moses, received the territory of Argob, and gave to the conquered cities which Moses handed over to him the name Havvoth-Jair (חַוֹּת יָאִיר), “tent-villages of Jair,” or “life of Jair” (comp. Num_32:41; Deu_3:14; Jos_13:30; 1Ki_4:13), with, which designation the name “Judah on Jordan,” Jos_19:34 (that is, the colony of Jews in Gilead east of the Jordan), is most probably identical; comp. 5. Raumer, PalœJames , 4 th edit. p. 233; Hengstenb. Gesch. des Reichs Gottes im A. T. ii. p. 258; Hoffm. Blicke in die früheste Gesch. des gelobten Landes, i. (1870) p. 114.
1Ch_2:23. And Geshur and Aram, the Geshurites and Aramæans, which is scarcely a hendiadys for “the Aramæans of Geshur,” but rather points to an alliance of the Geshurites with the neighbouring Aramæans. For Geshur (2Sa_3:3; 2Sa_13:37; 2Sa_15:8) was a region in Aram or Syria, lying on the north-west border of Bashan near Hermon and the eastern bank of the Jordan, that in David’s time (comp. on 1Ch_3:2) had a king of its own, and formed at that time an independent kingdom, not subject to Israel,—in the opinion of Hitzig (Gesch. d. Volks Israel, i p. 28 ff.), an Amorite kingdom of Arian (?) origin, though Moses in the distribution of the country had assigned it to Manasseh (Jos_13:13; comp. 1Ch_12:5).—With Kenath and her daughters, sixty cities. So should the אֶת־קְנָת וגו״ be most probably taken, as a farther district, besides the villages of Jair, which the Geshurites and Aramæans took, and not as an explanatory apposition to these (comp. Berth.). For the preceding statement, that the villages of Jair amounted to twenty-three (1Ch_2:22), is much too definite to allow it to be supposed that the now named sixty daughter towns of Kenath form an inexact repetition of the same designation. Much rather the difference of the two districts: “the villages of Jair” and the “daughters of Kenath,” appears in the clearest manner from Num_32:41-42, according to which, of the two Manassites Jair and Nobah, the former conquered the “Havvoth Jair,” the latter the “Benoth Kenath.” Only in their sum total were these places sixty in number, and only to this sum total does the present שִׁשִׁים עִיר apply. Whether, therefore, the group of towns designated by “Kenath” (now Kanwat, on the western slope of Jebel Hauran) and her daughters numbered exactly thirty-seven towns (as Keil thinks), remains uncertain; and the number sixty may very probably be a round number (comp. also Deu_3:12-14; Jos_13:30). On the time when the Geshurites and Aramæans took the sixty towns, nothing can be ascertained from our passage. Certain it is that the later Judge of Israel, Jair (Jdg_10:4), possessed again at least thirty of these towns under the name of Havvoth-Jair, which must have survived to still later times. All these are sons of Jair, not the sixty towns, but the afore-mentioned Segub and Jair and their descendants and correlatives. It may be conjectured that the genealogical source used by the Chronist was originally more full, so that כָּל אֵלֶּה referred not merely to these two names.
1Ch_2:24. And after the death of Hezron in Caleb-ephrathah. This place, which does not elsewhere occur, might possibly be the same as Ephrathah or Bethlehem-ephrathah (see on 1Ch_2:19); the name of Caleb’s second wife Ephrath might be somehow connected with this her place of abode and death. “In 1Sa_30:14 a part of the south of Judah is called ‘Negeb Caleb,’ because it belonged to the family of Caleb; in analogy with which the town or place, in Which Caleb and his wife Ephrath dwelt, might be called ‘Caleb of Ephrathah,’ if Ephrath had brought it as a dowry to him, as in Jos_15:18 f.” (Keil). Or from the Negeb Caleb, as the southern part of Caleb’s territory, 1Sa_30:14, “possibly the northern part might be distinguished by the more definite name ‘Caleb of Ephrathah,’ that is, of Bethlehem” (Berth.). None of these interpretations of this obscure phrase is perfectly satisfactory; and there is therefore much plausibility in the emendation of Wellhausen, founded on a various reading presented by the Sept. ἦλθε Χαλὲβ εἰς ’Εφραθά = בָּא כָלֵב אֶפְרָתָה), “And after Hezron’s death Caleb went to Ephrath, the wife of his father Hezron.” Here for בְ is read בָּא; for אֵשֶׁת ,וְאֵשֶׁת and for אָבִיו ,אֲבִיָּה—a change which is certainly somewhat radical; but the resulting sense is not improbable (comp. Gen_35:22). As the text stands, here is a third wife of Hezron, called Abiah (comp. 1Ch_2:9; 1Ch_2:21), who bears to him “Ashur, father of Tekoa” (comp. 1Ch_4:5-7), as a fil. postumus after his death. This Ashur (whom Wellhausen is disposed to change into an אִישׁ־חוּר, and to identify with Hur, Caleb’s son by Ephrath, 1Ch_2:19) is called father of Tekoa, as lord and chieftain of the town Tekoa, the home of the prophet Amos, two hours south of Bethlehem (comp. Jos_15:59), where this place still exists under the name Tekua (comp. Robinson’s Pal. ii. p. 406).
δ. The family of Jerahmeel, the third line of Hezron: 1Ch_2:25-41.—Of Jerahmeel (he whom God pities, whom He loves = θεόφιλος) the first-born of Hezron: 1Ch_2:9. As there was a negeb Caleb (1Ch_2:24) and a negeb of the Kenites, so there was a negeb of the Jerahmeelites, 1Sa_27:10; comp. 1Sa_30:29. This is a proof of the strength and power of this line springing from the oldest Hezronites.—Ram the first-born. Wellhausen, perhaps without ground, takes this Ram to be originally identical with the Ram of 1Ch_2:10, the founder of the Ramite family, from which David sprang; comp. on 1Ch_4:21.—And Bunah, and Oren, and Ozem of Ahijah. The last of these names, אֲחִיָּה should not apparently designate a fifth son of Jerahmeel, because in that case the ו should not be wanting. It appears rather to be the name of the mother of the four sons, and a מֵ before אֲחִיָּה appears to have fallen out before the ם of the foregoing וְאֹצֵם (comp. 1Ch_8:9). This conjecture, thrown out by Jun., Tremell., Clericus, J. H. Mich., J. Lange, and approved by all the moderns, appears the more probable, as in the following verse mention is made of a second wife of Jerahmeel, and the Syr. and the Sept. in our verse have reckoned only four sons, the latter rendering אֲחִיָּה by ἀδελφὶς αὐτοῦ.
1Ch_2:26. Atarah; she was the mother of Onam, whose family is traced out 1Ch_2:28-33. The name עֲטָרָה appears to signify “crown,” a name not unsuitable for a female, Pro_31:10. Yet it might signify “wall, fort,” as the sing, of עֲטָרוֹת, the city (comp. Num_32:3; Num_32:34 f.; Jos_16:5; Jos_16:7; Jos_18:13; and Wellhausen, p. 25).
1Ch_2:28-30. Onam’s family continues itself in pairs of sons to Abishur and Nadab, his grandsons, and to their sons. On the name “Abihail,” comp. Crit. Note.
Ver, 31. And the sons of Sheshan (descendants; see on 1Ch_2:7), Ahlai. This Ahlai must have been a daughter, not a son, of Sheshan, great-grandson of Nadab, 1Ch_2:29; for (1Ch_2:34) Sheshan had no sons, but only daughters: Ahlai was therefore his heiress; but whether the same daughter who (1Ch_2:35) married the Egyptian Jarha must remain uncertain. The remark of Hiller (Onom. s. p. 736), therefore, on Sheshan: Quicquid habuit liberorum, s. nepotum, sustulit ex unica filia Achlai, is not quite correct.
1Ch_2:33. These were the sons of Jerahmeel. This subscription (going back to 1Ch_2:25) includes 23 descendants of Jerahmeel. It deserves notice, that 23 descendants of Jerahmeel, with the preceding descendants of Judah (from 1Ch_2:3), make up the sum of 70 members of the house of Judah, namely, sons of Judah, 5; of Perez, 2; of Zerah, 5; Carmi, Achar, and Azariah, 3; Ram and his descendants (including the 2 daughters of Jesse, and Jether father of Amasa), 21; Caleb and his descendants, 10; and Jerahmeel and his descendants, 24. This new number 70 of the ancestors of the Jews, made out by Bertheau, loses weight and certainty, because it includes several females, against all genealogical rule reckons the father and mother of Amasa as two members, and excludes the 13 descendants of Sheshan, which sprang from the Egyptian servant Jarha (1Ch_2:34-41), treating them as a mere offshoot (comp. Keil, p. 46). And would not the Chronist, if he had actually wished to represent the posterity of Judah, after the manner of that of his father Israel, Gen_46:28 f., as 70 souls, have overturned this reckoning again by his later additions, and especially the supplements given in 1Ch_4:1-23, and altogether effaced the impression made thereby? Wellhausen’s interpolation theory, even if only approximately true, by no means agrees with this assumption of a tendency in the writer to symbolic numbers in his enumerations in 1Ch_2:3-33.
1Ch_2:34-41. The family of Jarha, the Egyptian servant. This Jarha occurs nowhere else; he may have served Sheshan during the sojourn of Israel in Egypt; for the latter branched off from Judah in the ninth generation, and belonged thus to the time before Moses. Most of the old expositors, perhaps rightly, presume that Jarha, only after he was made a free man and a proselyte by Sheshan (comp. Exo_22:20; Exo_23:9), married his daughter; comp. the law concerning intermarriage between Israelites and Egyptians, Deu_23:8; also David’s Egyptian servant, 1Sa_30:13 ff. Of the 13 here named descendants of Jarha, none occur elsewhere in the history of the Old Testament. Their names, indeed, recur several times, some of them, for example, in 1 Chronicles 3, among the descendants of David; but it is not in the remotest degree probable that any of these belong to the list of the descendants of Jarha.
Appendix to the Genealogy of the House of Judah: Three Series of Descendants of Caleb, with Names chiefly of Geographical Import: 1Ch_2:42-55
a. The first series: Mesha’s posterity: 1Ch_2:42-45.—And the sons of Caleb, brother of Jerahmeel. This introduction leaves no doubt that the same Caleb is meant as in 1Ch_2:18, and that this is an appendix to his genealogy already communicated. Mesha his first-born; he Was the father of Ziph. Though almost all the following names: Ziph, Mareshah, Hebron, appear to be local names, yet Mesha (מֵישַׁע) sounds decidedly like a personal name; comp. the Moabitish king of this name, who has recently become celebrated by his monument of victory (2Ki_3:4). As, on the other hand, Ziph (זִיף) appears to be the town adjacent to Hebron which is mentioned Jos_15:55, the same that gave its name to the wilderness of Ziph known to us from the history of David, 1Sa_23:14 ff; 1Sa_25:2, and which Robinson has recognised (1Ch_2:4-17 ff.) in certain ruins on a hill south-east of Hebron, nothing is more natural than to perceive in Mesha the father of Ziph a lord or chieftain, or even the founder, of the town of Ziph (comp. on 1Ch_2:24). By Ziph might also be meant the place mentioned Jos_15:24, pretty far from Hebron in the plain (Shephelah) situated not far from Marash, the ancient Mareshah (so thinks Keil against Bertheau).—And the sons of Mareshah the father of Hebron. Mareshah is scarcely the name of that town mentioned Jos_15:44 and 2Ch_11:8 along with Ziph, which occurs in the times of the Maccabees and the Romans under the name of Marissa, and is preserved in the ruins of Marash in the Shephelah, half an hour south of Beitjibrin (5. Raum. PalœJames 3 d edit. p. 192; Robinson, 2:693; Tobler, Dritte Wanderung, pp. 129, 142). The expression “father of Hebron” makes the reference to this town very improbable; for at no time is any dependence of the ancient Hebron (Num_13:23) on that very remote Mareshah recorded. We must rather, as the reading of the Masoretic text now runs, regard Mareshah as the proper name of some old tribe chief, and hold the Hebron signalized among his sons as most probably a person or tribe distinct from the well-known city Hebron (comp. Num_5:28 and Exo_6:18, where חֶבְרוֹן is likewise a personal name). So, justly perhaps, Wellhausen and Keil, who is, moreover, disposed to consider the text corrupt, and proposes the following emendation (see Crit. Note): “and the sons of Mesha were Abi-Hebron.” This conjecture is supported by the analogy of such compounds as Abidan, Abiezer, Abinadab; the simple Hebron in 1Ch_2:43 might very well be an abbreviated form of Abihebron (comp. En-tappuah, Jos_17:7, with the shorter Tappuah, Jos_16:8). [It is simpler and easier to regard Hebron as a person, named, if you will, after a former Hebron.—J. G. M.]
1Ch_2:43. And the sons of Hebron: Korah, and Tappuah, and Rekem, and Shema. These four names also must rather be names of persons or tribes than of towns. For Korah and Shema occur only as personal names; Rekem once indeed as the name of a city, Jos_18:27, but belonging to Benjamin, and several times as a personal name; in Num_31:8 as the name of a Midianite prince; and 1Ch_7:18 as the name of a descendant of Manasseh. Only Tappuah (“apple”) recurs merely as the name of a city (Jos_12:17; Jos_15:34; Jos_16:8; comp. 1Ch_17:7), which, however, proves nothing for the case in point, and by no means establishes a reference to this or that so-called city.
1Ch_2:44. And Shema begat Raham, father of Jorkeam. for יָרְקְעָם which occurs nowhere else, the Sept. exhibits ’Ιεκλάν whence Bertheau concludes that it was originally יָקְדְּעָם, as in Jos_15:56. But this name “Jokdeam’ the Sept. renders by ’Ιεκδαάμ, and here it reads twice in succession ’Ιεκλάν. It exhibits the same also for רֶקֶם, and thereby obscures the original relation of the genealogical data in our passage; some of the four sons of Hebron (1Ch_2:43), first Shema and then the penultimate Rekem, have their genealogy traced. With Shammai the son of this Rekem comp. the so named persons above 1Ch_2:28 and below 1Ch_4:17, and also the celebrated leader of the Pharisees of this name, the antagonist of Hillel in the time of Jesus (Joseph. Anliq. xiv. 9. 4).
1Ch_2:45. And Maon was father of Beth Zur. Both Maon and Bethzur are cities in the hill country of Judea; comp. for the former, which is now called Main, and is pointed out as a castle in ruins, with cisterns, etc., on a hill in Carmel south of Hebron, Jos_15:55; 1Sa_23:24 f., 1Ch_25:2; Robinson, 2:421; for the latter, the site of which is to be sought north of Hebron on the road to Jerusalem, Jos_15:58; 2Ch_11:7; 2 Chronicles 5. Raumer, Pal. p. 163. There is no decisive reason for excluding a reference to these places. Maon the son of Shammai may be regarded as the founder of the city so called (comp. Jdg_10:12, where Maon is the name of a non-lsraelitish tribe, along with Amalek and the Zidonians); Bethzur may then have been founded as a colony from Maon, a genetic relation, which is here expressed in a manner not quite usual by “father of Bethzur” (for above in 1Ch_2:24; 1Ch_2:42, and below in 1Ch_2:50-51, it is not descent of a colony from its mother city, but government of cities by their princes or lords, that is designated in this manner).
b. The second series: posterity of Ephah and Maachah, the two concubines of Caleb: 1Ch_2:46-49.—And Ephah, Caleb’s concubine. The name עֵיפָה, occurring elsewhere (1Ch_2:47; 1Ch_1:33) as a man’s name, seems here, where it designates a secondary wife of Caleb, to point to a non-lsraelitish origin of its possessor, whether she be regarded as a person or a race. Of the latter opinion is Wellhausen, p. 12, who takes this non-lsraelitish gens mingling With the Calebites to belong to Midian; and on the contrary, the second concubine of Caleb, designated as Maachah, 1Ch_2:48, to be a gens belonging to Canaan. Of the three sons of Ephah, Haran and Gazez are not otherwise known. The middle name Moza occurs Jos_18:26 as the name of a city of Benjamin; but this can scarcely be connected with the son of Caleb and Ephah. That Gazez (Sept. Γεζουέ) is first named as a third son, and then as a grandson of Caleb, may be explained in two ways,—either so that the statement: “and Haran begat Gazez” (which is omitted in the Sept.), be taken as a more exact addition to the foregoing mention of Gazez, or that there were really two descendants of Caleb of the same name, a son and a grandson (uncle and nephew; comp. 1Ch_3:10). The former is the more probable assumption.
1Ch_2:47. And the sons of Jehdai. It is not clear how this Jehdai (יֶהְדַּי) is genealogically connected with the foregoing. Hiller in the Onom. s. conjectures without ground that he was one and the same person with Moza, 1Ch_2:46; Jehdai might as well be a second concubine of Caleb. Of the six sons of Jehdai also, of whose names only some (Jotham; comp. Shaaph, 1Ch_2:49) occur elsewhere, we know nothing more.
1Ch_2:48. And Caleb’s concubine Maachah bare Sheber and Tirhanah. Though this name מַֽעֲכָה occurs often (comp. 1Ch_3:2, 1Ch_7:16, 1Ch_8:29, 1Ch_9:43; also the nom. gentilic. הַמַּעֲכָתִי, 2Ki_25:23; 1Ch_4:19), yet nothing certain can be conjectured concerning its present bearer; that she was a Canaanitess is a mere conjecture of Wellhausen. The two sons of Maachah occur nowhere else. The masc. יָלַד (for which some mss. have יָֽלְדָה; see Crit. Note) may arise from the writer thinking of the father, whom he does not name.
1Ch_2:49. And she bare (besides the two already mentioned) Shaaph, the father of Madinannah. This city of Judah, mentioned Jos_15:31, may be preserved in the present Miniay or Miniah south of Gaza. Its “father” Shaaph, clearly different from him who is so named 1Ch_2:47, may be regarded as its prince or founder (comp. on 1Ch_2:42); even so Sheva (on which name comp. 2Sa_20:25, Keri) in reference to Machbenah, and the unnamed father in reference to Gibeah. Machbenah, belonging no doubt to Judah, is no further known. Joshua also, Jos_15:57, names a Gibeah in the mountains of Judah, whether the same with the village Jeba mentioned by Robinson and Tobler, on a hill in Wady Mussur, remains a question; comp. Keil on Joshua 15.—And Caleb’s daughter was Achsa. This closing notice puts it beyond doubt that the Caleb hitherto (from 1Ch_2:46) spoken of is the same as Caleb the son of Jephunneh and father of Achsa (whom he promised and gave to the conqueror of Debir as a reward, Jos_15:16 ff.; Jdg_1:12). This is Caleb son of Jephunneh, the contemporary of Moses and Joshua; and therefore it seems difficult to identify him at once with the brother of Jerahmeel and son of Hezron mentioned in 1Ch_2:18; 1Ch_2:42 (comp. on 1Ch_2:18). For this Hezronite, a great-grandson of Judah through Perez, appears to have been older than Moses and Joshua; but our passage, as also 1Ch_4:15, refers clearly to that contemporary of Joshua who is mentioned in the books of Joshua and Judges. That this younger Caleb is a descendant of the Hezronite is highly probable, because in the descendants of one and the same stock it is easy for the collateral genealogies to intermingle, as they have done here and in 1Ch_4:15 ff. (comp. besides, the remarks on 1Ch_4:11; 1Ch_4:13; 1Ch_4:15). If we assume accordingly two Calebs, an older, the Hezronite, of whom we read 1Ch_2:9 (under the name Celubai), 18, 42–45, and then again 1Ch_2:50-55, and a younger, whose genealogy is given in our verses (46–49) and in 1Ch_4:15 ff., we do not go so far as some older expositors (even Starke), who assume with a double Caleb a double Achsa, a daughter of the Hezronite Caleb (supposed to be here mentioned), and a daughter of the Jephunnite Caleb (Joshua 15; Judges 1). As little do we approve of Movers’ conjecture (Chron. p. 83), that the words, “and Caleb’s daughter was Achsa,” are a spurious interpolation of a later hand. But Keil’s conjecture, also, that the expression “daughter” denotes here “grand—daughter, descendant,” that it is the Achsah of Jos_15:16 that is here spoken of, but as a later descendant of the old Hezronite Caleb, and not a daughter of the Jephunnite, we cannot accept, as it obviously does violence to the term “daughter.” Finally, we reject also Bertheau’s attempt to admit only one Caleb, and to refer the diversity in the accounts of him here and before to the inexact manner of the genealogical terms that express also geographical relations; as well as Ewald’s opinion, that Caleb in 1Ch_2:42-49 is the Caleb of the book of Joshua; the Caleb in 1Ch_2:9; 1Ch_2:18-20; 1Ch_2:50-55, on the contrary, is a quite different person, whose real name was Celubai. (On the somewhat different, and at all events more probable hypothesis of Wellhausen, see above on 1Ch_2:18.)
c. The third series: posterity of Hur, son of Caleb: 1Ch_2:50-55.—As Hur is doubtless the grandfather of Bezaleel mentioned 1Ch_2:19, we have here again a line going back to Caleb the Hezronite.—These were the sons of Caleb. This introductory sentence, the generality of which does not suit the following statement, giving a genealogy of only one son of Caleb, appears to indicate that the whole section is taken from an originally different connection.—The son of Hur, first-born of Ephrathah (comp. 1Ch_2:19): Shobal. As, after Shobal in the following verse, Salma and Hareph are also named as sons of Hur, it appears more correct to read for בֶּן־חוּר, with the Sept., the plur. בְּנֵי־חוּר. In the Masoretic pointing, indeed, the names Salma and Hareph follow Shobal, father of Kiriath-jearim, without close connection by ו; and בֶּן־חוּד appears in some measure as a superscription. Whether Shobal be the same with the brother of Hur and son of Judah mentioned 1Ch_4:1, must remain doubtful. The town of Kiriath-jearim, of which he is here called the father, that is, founder or chief, is that old Gibeonite town which is otherwise called Kiriath-baal or Baalah (comp. Jos_9:17; Jos_15:9; Jos_15:60), and lay in the north-west corner of Judah, on the border of Benjamin, probably the present Kureyet el Enab (wine town), on the road from Jerusalem to Jaffa (Robinson, 2:588 ff; Keil on Jos_9:17).
1Ch_2:51. Salma, father of Bethlehem. The coincidence of name with the Bethlehemite ancestor of David of the house of Ram mentioned 1Ch_2:17 is perhaps only accidental; comp. on 1Ch_2:54.—Hareph, father of Bethgader, of the same place, which in Jos_12:13 is Geder, and in Jos_15:36 Gederah; comp. 1Ch_12:4; 1Ch_27:28. Keil thinks rather of Gedor (גְּדוֹר), Jos_15:58, 1Ch_4:4; 1Ch_12:7, but with less ground. The name Hareph does not occur elsewhere, though חָרִיף, Neh_7:24; Neh_10:20 (comp. הַֽחֲרוּפִי, 1Ch_12:5), may be only a variation of the same name.
1Ch_2:52. Haroeh and the half of Menuhoth. These words, unintelligible to the old translators; הָרֹאֶה חֲצי הַמְּוֻחוֹת, for which the Sept. gives three proper names: ’ Αραὰ καὶ Αἰσὶ καὶ ’ Αμμανίθ, and the Vulg. the unmeaning words: qui videbat dimidium requietionum, are obviously corrupt. Let us read after 1Ch_4:2, where a Reaiah son of Shobal occurs, for רְאָיָח הָרֹאֶח (for to regard the former as a mere by-form of רְאָיָה, as many old expositors do, is inadmissible), and for חֲצִי הַמְּנֻחוֹת according to 1Ch_2:54 : וַֽחֲצִי הַמָּנַחַת or וַֽחֲצִי הַמָּנַחְתִּי. The text thus amended (according to Bertheau’s conjecture) gives Reaiah and Hazi-hammanahath, that is, half of the Manahathite, as sons of Shobal, two Jewish families, of which the latter may be part of the inhabitants of the town Manahath, 1Ch_8:6. The situation of this place is determined by 1Ch_2:54, where Zorah is mentioned as a neighbouring town, to be near the border of Judah, towards Dan. Reaiah seems from 1Ch_4:2 not to have continued as a local name, but to have been the ancestor of the citizens of Zora; so that his former seat is also to be sought in the north-west of Judah.
1Ch_2:53. And the families of Kiriath-jearim were the Ithrite, etc. These families of Kiriath-jearim are annexed to the already named sons of Shobal as other sons, descendants of the same ancestor. The four families are adduced in the fundamental text as singulars: the Ithrite, the Puthite, etc. The three last named occur nowhere else; on the contrary, to the family of the Ithrites, 1Ch_11:40 (2Sa_23:38), belonged Ira and Gareb, two of David’s heroes.—From these came the Zorathite and the Eshtaolite. Zorah, the home of Samson (Jdg_13:2; Jdg_16:31), now Sura, between Jerusalem and Jabneh; Eshtaol, a town on the border of Judah and Dan, near Zorah (comp. Jdg_16:31; Jdg_18:11), probably the present Um Eshteijeh.
1Ch_2:54. The sons of Salma: Bethlehem (the family of Bethlehem; comp. 1Ch_2:51) and the Netophathite. The town Netophah must, as follows from the reference of its inhabitants to Salma, be sought close by Bethlehem; comp. 1Ch_9:16; 2Sa_23:28 f.; 2Ki_25:23; Ezr_2:22; Neh_7:26, whence appears the comparative celebrity of this town, whose site has not yet been discovered.—Ataroth of the house of Joab. This is certainly the name of a town, which is to be interpreted, not “crowns,” but rather “walls, forts,” of the house of Joab; comp. on 1Ch_2:26. The site is as uncertain as that of the following Hazi-hammanahath (half Manahath); comp. 1Ch_8:6. On the contrary, הַצָּרְעִי at the close points certainly to the known border city Zorah mentioned in the foregoing verse; for צָרְעִי is only formally different from צָרְעָתִי, being derived from the masc. of צָרְעָה, which may have been used along with the feminine as the name of the town, although this cannot be proved. The Zorites of our verse must have formed a second element of the inhabitants of Zorah, along with the Zorathites of the previous verse descended from Shobal.
1Ch_2:55. And the families of the scribes dwelling at Jabez. This Jewish town of Jabez (יַעְבֵּץ), whose name recurs 1Ch_4:9 f. as that of a descendant of Judah, is quite unknown in site, but must apparently be sought, like all the places mentioned from 1Ch_2:53, in the north of Judah, on the borders of Benjamin or Dan. Of the families of scribes in Jabez, however, three are mentioned: the Tirathites, Shimathites, and Suchathites. These three names the Vulg. has applied appellatively to the functions of these three classes of learned men, translating: canentes et resonantes et in tabernaculis commorantes. It is possible that the Jewish doctors consulted by Jerome in the translation of our book (perhaps the rabbi from Tiberias, with whom he collated the text from beginning to end; comp. Introd. § 6, Rem.) had presented an etymological basis for this interpretation, in seeking to refer—1. תִּרְעָתִים to תְּרֻעָה, “jubilee song, trumpet sound;” 2. שִׁמְעָתִים to שִׁמְעָה, “report, echo” (or perhaps to שְׁמָעִה, Aram. שְׁמַעְתָּא, traditio legis; comp. Wellhausen, p 30); 3. שׂוּכָתִים to סֻכָּה = שׂוּכָה, “hut, booth;” comp. Lev_23:34 ff. If the etymology here were correct, and it commends itself at all events more than the partly deviating one which Bertheau (by reference of the first term to the Chald. תְּ־ע, door, and thus making תִּרְעָתִים a synonym of שֹׁעֲרִים, porters) has attempted, the functions assigned to the three classes of Sopherim, and giving origin to their names, would belong to divine worship, and resemble those of the Levites. And this seems to agree very well with the closing remark: these are the Kenites, that came from Hammath, father of the house of Rechab, as a certain connection or spiritual relationship may be shown, as well of the Kenites as of the Rechabites, with the Levites, if we think on the one hand of Jethro, father-in-law of Moses, the priest of the Midian-Kenites in the region of Sinai (Exo_2:15; Exo_3:1; comp. Jdg_1:16; Jdg_4:11; Jdg_4:17), and of his influence on the legislative and religious activity of Moses (Exodus 18); on the other hand, of the priestly fidelity of the family of the Rechabites, as Jeremiah 35. (comp. 2Ki_10:15) describes them, of their constant “standing before the Lord,” and, moreover, of the ancient tradition still surviving among the nominal descendants of the Rechabites in Yemen, that the house of Rechab descended from Hobab or Keni (Jdg_1:16), the father-in-law of Moses (comp. A. Murray, Comment, de Kinæis, Hamb. 1718; Nägelsbach on Jeremiah 35, vol. xv. p. 254 of Bibelwerk). On a fair examination of these circumstances, it appears highly probable that the certainly foreign (1Sa_15:6) yet highly honoured Kenites, in like manner as the Gibeonites, ministered of old in the sanctuary of Israel, and that the Rechabites of the times of the Kings and a ter the exile (Neh_3:14) were descendants of these old Kenite temple ministers, who, by adherence to one part of their ancient wont and use, kept themselves distinct from the great mass of the people. The naming of Hammath also, as “father of the house of Rechab,” agrees very well with this hypothesis; for if Jonathan the Rechabite that met with Jehu king of Israel, and was honoured by him (2Ki_10:15; 2Ki_10:23), was a son of Rechab, so may Hammath have been father or forefather of this Rechab, and so ancestor of the whole family. Though all this rises little above the range of the hypothetical, and though in particular the question remains dark and unanswerable, why this Kenite family of Sopherim from Jabez is directly attached to Salma the father of Bethlehem, and through him to Hur the son of Caleb (whether on account of some intermarriage having taken place between a Kenite and an heiress of the house of Salma ?), yet it is on the whole probable that those three names are really designations of three classes of ministers in the sanctuary, and not proper names of families, as the Sept. (’Αργαθιείμ, Σαμαθιείμ, Σωκαθιείμ) held, and a majority of recent expositors still hold. Besides, Wellhausen’s attempt to refer that which is stated, both in our verse concerning the Kenites or Rechabites of Jabez, and generally from 1Ch_2:50 on concerning the posterity of Hur and their settlements in the north of Judah to the time after the exile, and so ascribe these statements to bias and fancy, and to admit only the foregoing genealogy, 1Ch_2:42-49, which assigns to the Calebites settlements in the south of Judah around Hebron, as historically reliable, that is, referring to the time before the exile,—this whole attempt (pp. 29–33) falls short of satisfactory proof. There is no ground for holding that which is reported of the Calebites as inhabitants of Kiriath-jearim, Bethlehem, Netophah, Zorah, etc., to be a collection of later traditions than the foregoing accounts of Calebite families in Tappuah, Maon, Bethzur, etc. Neither do we know the geographical position of the several places mentioned in the two sections (1Ch_2:42-55) so well, as to be able to assert that the former refers only to the south, the latter only to the north, of Judah. Respecting Jabez, for example, the seat of the Kenites, it is by no means determined that it is to be sought in the neighbourhood of Bethlehem and Kiriath-jearim (comp. above). In short, it is advisable to avoid such violent attempts to solve the problem here presented as the assumption of a genealogy of Calebites before and after the exile, and to approve the more cautious remark of Bertheau: “We can easily imagine the motive which led the Chronist to communicate this verse, though we are unable completely to perceive its contents.”
[The term בְּלוּבָי, 1Ch_2:9, seems to be, if not a patronymic, at least a virtual plural, and may well indicate more than one Caleb. The name was famous and frequent in the tribe of Judah. The first of the name appears in 1Ch_2:18-24. He is designated “the son of Hezron,” though Ram is not, evidently to distinguish him from others of the name. He may have been born 50 or 58 years after Jacob came down to Egypt, as his father was born shortly before that event. He has by his wife Azubah three sons, or perhaps grandsons; and after her death he marries Ephrath, and by her has a well-known son Hur, who was the contemporary of Moses, Exo_17:10. The episode about his father Hezron marrying again when sixty years old, is brought in partly from the concurrence in the foregoing paragraph of the two names Caleb and Ephrath, which are combined in the name of the place where he died, and partly from the high antiquarian interest which it possesses. Hezron was born before Jacob went down to Egypt, and therefore most probably died within 110 years from that date. He died, not in Egypt, but in Caleb-Ephrathah. This implies the presence and power of Caleb in the region of Hebron as a sheik giving name to a place in his estate. In this quarter Abraham, Isaac, and Jacob had resided and acquired some property in land, Genesis 23. Caleb of the line of Judah held possession of this estate during the early period of Israel's residence in Egypt, when they were still a free and honoured people. And there his father died in a town called after the united names of himself and his wife. After the Israelites, however, were reduced to slavery by the Pharaoh that knew not Joseph, the occupation of this region by the descendants of Judah was rendered precarious or entirely interrupted. In this paragraph, then, we have a most unexpected and interesting glimpse of what was taking place in the time of the first Caleb; and in this view of the passage we see that it occupies its right place.
A second Caleb is presented to us in 1Ch_2:42-49. He is distinct from the former in everything but the name: 1. In the mode in which he is introduced, namely, in an appendix after the three sons of Hezron have been brought forward in order; 2. In his sons and wives, which are all quite different from those of his namesake; 3. In his time, as he is the father of Achsah, and therefore lived in and after the 40 years of the wilderness, two or three generations later than the former Caleb; 4. In his place, as a careful examination of the two paragraphs will show; 5. In his designation as “the brother of Jerahmeel,” while the former is called “the son of Hezron;” for this phrase cannot mean the son of the Jerahmeel already mentioned, as this would be a superfluous addition, and would not square with the time of this Caleb. Some will conceive that the term “brother” is here used in a wide sense to denote a kinsman of Jerahmeel, a member of the family. But it is more Simple to consider Jerahmeel here to be a descendant of the former Jerahmeel, not otherwise mentioned, just as Celub in 1Ch_4:11 is said to be a brother of Shuah, who is not previously mentioned. This appendix is thus in its right place, as it signalizes an important member of the Jerahmeelite clan, 1Sa_27:10, Caleb the son of Jephunneh.
A third Caleb comes before us in a second appendix: 1Ch_2:50-55. He is clearly different from each of the others, as he is “the son of Hur, the first-born of Ephrathah,” and therefore not a Jerahmeelite like the second, but the grandson of the first.
There is nothing to hinder us taking this view of the whole passage, and it might be supported at much greater length. It deals fairly with the author, as it presumes him to observe order, and endeavours not to import confusion into his narrative by a preconceived theory. We submit it to the judgment of the reader.—J. G. M.]
Footnotes:
[1]For דָרַע many mss., as well as the Syr. and the Chald., give דַּרְדַע, as in 1Ki_5:11.
[2] אִשָּׁה (for which אִשְׁתּוֹ was to be expected) is wanting in two mss., according to de Rossi, Var. Lect.—The Pesh. and Vulg. appear to have read. אִשְׁתּוֹ אֵת for אִשָּׁה וְאֵת.
[3]Instead of אֲבִיהַיִל, a number of mss. and printed editions have אֲבִיחַיִל. The same vacillation is also found in 2Ch_9:18, in the like-named wife of Rehoboam.
[4]Instead of מָרֵשָׁה might possibly (after the proposal of Keil) be read מֵישָׁע, and instead of אֲבִי חֶברון rather the nom. composit. אֲבִי־חֶבְרוֹן. Comp. the Exeg. Expl.
[5]For יָרְקְעָם the Sept. exhibits ’Ιεκλάν; and so for the following רֶקֶם.
[6]Instead of the unexpected masc. ילד, some mss. present the fem. יָֽלְדהָ.
[7]Instead of בֶּן־חוּר, the Sept. appears to have read בְּנֵי־חוּר, which is perhaps the original form. Comp. Exeg. Expl.
[8]On the probably corrupt words הראה חצי המנחית, see Exeg.
[9]“. . . Quæ 1Ch_2:18 sqq. leguntur, ex variis fontibus hausta a Chronicographo demum ei Chesronæorum catalogo interposita sunt, qui quasi fundamentum est totius structuræ hujus genealogiæ” (l.c. p. 13).—Comp. p. 1 Chronicles 16 : “. . . farrago sunt omnia (1Ch_2:18-24), ex meris congesta fragmentis.”
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 7, 15, 17, 18, 21, 22, 23, 24, 34, 35, 42, 55 Zimri, and Ethan, and Heman, and Calcol, and Dara--These…
Zimri, and Ethan, and Heman, and Calcol, and Dara--These five are here stated to be the sons of Zerah, that is, of Ezra, whence they were called Ezrahites (Kg1 4:31). In that passage they are called "the sons of Mahol," which, however, is to be taken not as a proper name, but appellatively for "sons of music, dancing," &c. The traditional fame of their great sagacity and acquirements had descended to the time of Solomon and formed a standard of comparison for showing the superior wisdom of that monarch. Jewish writers say that they were looked up to as prophets by their countrymen during the abode in Egypt.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 3, 5, 6, 7, 9, 10, 13, 14, 15, 16, 17, 18, 22, 23, 24, 25, 31, 35, 42, 45, 49, 50, 52, 53, 54, 55 Ch. 1Ch_2:1-2. The Sons of Israel (Cp. Gen_35:22 b–26).
Ch. 1Ch_2:1-2. The Sons of Israel (Cp. Gen_35:22 b–26).
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Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 18, 19, 20, 21, 22, 23, 24, 25, 26, 30, 31, 33, 34, 35, 42, 46, 50 (1, 2) The sons of Israel.—The list is apparently…
(1, 2) The sons of Israel.—The list is apparently taken from Gen_35:23-26, where the heading is, “Now the sons of Jacob were twelve.” The chronicler omits the mothers, and puts Dan before instead of after Joseph and Benjamin, as if to hint that Dan was considered Rachel’s elder son. (See Gen_30:6.) In the list at Gen_46:9-23, Gad and Asher follow Zebulun, and Dan follows Joseph and Benjamin. Of course accident may have caused the transposition of Dan with Joseph and Benjamin in our list, especially as it otherwise agrees with Gen_35:3-4.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 3, 7, 8, 9, 10, 11, 13, 16, 18, 20, 21, 22, 23, 24, 25, 26, 28, 29, 36, 38, 42, 46, 47, 49, 50, 55 The interest of this chapter owes something to the…
The interest of this chapter owes something to the several unsatisfied questions which it suggests, to difficult and knotty points which nevertheless do not altogether counsel despair, and to occasional significant indications of sources drawn upon by the compiler, certainly quite additional to the contents of the existing books of the Old Testament.
We know something of what we have to expect when the name of Israel, or Jacob, is announced in the first verse, with his twelve sons those "patriarchs," some of whom (certainly not as many as eleven, for Reuben was absent, and, with scarcely a doubt, Benjamin), "moved with envy, sold into Egypt Joseph," the twelfth. (Act_7:9) We here enter, in fact, upon the genealogies and tables and enumeratious of collateral lines of "all Israel," to which the whole of the following seven chapters are devoted. (1Ch_9:1) This second chapter leads off with the most important line of descent of the twelve that of Judah. And the contents of this chapter do not exhaust the one line, which, on the contrary, stretches as far as to 1Ch_4:23. Within these limits there are just that amount of repetition (1Ch_2:3 1Ch_4:1, etc.) and appearance of confusion which betoken the recourse of the compiler to various records and sources of information themselves sometimes but fragmentary, and probably to mere memory and the tradition that depends upon it.
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The contents of this chapter are best mastered by noticing that they consist of:
1. The table of Israel"s twelve sons (vers. 1, 2).
2. The line of Judah to the stage where it branches into three great-grandsons (vers. 3-9).
3. The line of Judah pursued through those three branches to a point manifestly significant in one, and presumably so in the others (vers. 10-55).
Vers. 1, 2. 1. TABLE OF ISRAEL"S TWELVE SONS. The twelve sons of Israel, not in the order of age (cf., Gen_29:31-35; Gen_30:1-24 Gen_35:16-19) nor exactly in the order of children of wives as against those of handmaids, (Gen_25:23-26) nor in that of the aged father"s dying blessing, (Ge 49) nor in that of Exo_1:2-4. It is the place of Dan which disturbs the fittest order, and Keil suggests that his place in this text is accounted for by Rachel"s desire that her handmaid"s child should be accounted her own; but surely this was not exceptional, but applied to all or most of such cases, and should have been far rather taken into consideration in any of the other lists than in this. However accounted for, the order islest, the six sons of the first wife Leah; secondly, the elder son of Rachel"s handmaid Bilhah; thirdly, the two sons of the loved wife Rachel; fourthly, the other son of Rachel"s handmaid Billah; lastly, the two sons of Zilpah, handmaid of Leah. As this order corresponds with nothing in our Old Testament, it may serve as one slight indication that the compiler of Chronicles was not dependent on these records alone. The Hebrew text and the Septuagint accord exactly with the Authorized Version here. HOMILIES BY W. CLARKSON Vers. 1-55.
The human family.
These verses present a series of family pictures; they remind us that "God setteth the solitary in families". (Psa_68:6) By thus ordering human life he has provided for the maximum of happiness and of spiritual wellbeing. We are reminded of
I ITS VARIOUS RELATIONSHIPS. Here we have husband and wife, father and mother, son and daughter, brother and sister. How excellent is God"s loving-kindness in thus binding our hearts and lives together in such happy and sacred bonds, refining our souls and multiplying our joys!
II ITS VARIOUS DISPOSITIONS. In some cases we have parents and children complete; in others, parents without children at all (ver. 30); in others, daughters without sons; in others, sons without daughters; in another case a child born alter its father"s death (ver. 24); in another a servant elevated to a son-in-law (ver. 35). What almost endless varieties there are in the circumstances and relations in which our family life is found!
III ITS PRICELESS ADVANTAGE TO OUR RACE.
1. It is the guardian of a nation"s purity; the morals of a people are high orlow as it respects or disregards the family bond.
2. It shields young life from the perils by which it would otherwise becorrupted.
3. It calls forth from maturity the best virtues which manhood andwomanhood can show. We are thus led to
IV THE DISCIPLINE IT PROVIDES FOR EACH STAGE OF LIFE.
1. In childhood it nurtures obedience, submission.
2. In youth, industry, concession.
3. In young manhood, hardihood; in young womanhood, delicacy offeeling.
4. In maturity, patience, self-command, unselfishness, mutual concession,intercessory prayer.
V ITS BEARING ON HUMAN PIETY. We could not have known and trusted and loved God as our heavenly Father, but for human parentage; we could not have learned how to cultivate the right spirit for reception into and acceptance within the kingdom, but for human childhood; (Mat_18:2) we could not have known how best to regard our fellows and feel toward them, but for human brotherhood. (Mat_23:8)
-C.
HOMILIES BY R. TUCK Ver. 1.
Jacob Israel.
Mistake is often made concerning Jacob, and his character and conduct are very imperfectly estimated. He is set in contrast with the open-hearted, impulsive, and generous Esau, to his great disadvantage. But we forget that we are able to estimate Jacob"s character more fully because the process of his moral and spiritual training, in the Divine providential leadings, is detailed, and we therefore have so much of his badness revealed to us in the process. We do not really know Esau as we know Jacob. The accounts that have reached us concerning him only deal with what appears to be attractive and good, and we see very few indications of the badness which his complete story might bring to light. Jacob is set before us as a man under immediate Divine training, and something like the accomplishment of one great stage of the Divine purpose is indicated in the bestowment of the new name, Israel. The meaning of the two names Jacob the supplanter, Israel the prince of God, should be given; and the circumstances connected with the affixing of each name should be recalled. They serve to note the marked features of the two distinct portions of Jacob"s life.
I JACOB"S FIRST NAME THE SUPPLANTER. This declares the infirmity of his natural disposition. It is clear, from the record given in Genesis, that he began life under very serious disabilities, heavily weighted. The doctrine of heredity finds forcible illustration. He inherited his mother"s disposition a tendency to scheme, to outwit others, to take advantage of them, to trip them up, to get one"s own good even at the expense of other people"s loss; the planning, bargaining, keen-dealing spirit. This inherited evil disposition so influences him that he "entraps his brother, he deceives his father, he makes a bargain even in his prayer; in his dealings with Laban, in his meeting with Esau, he still calculates and contrives; he distrusts his neigh-hours he repels, even in his lesser traits, the free confidence that we cannot withhold from the patriarchs of the elder generation." What he might have become but for the grace of God is well indicated in Dean Stanley"s description of the ordinary Arab sheikh: "In every respect, except that which most concerns us, the likeness is complete between the Bedouin chief of the present day and the Bedouin chief who came from Chaldaea nearly four thousand years ago. The more we see the outward conformity of Abraham and his immediate descendants to the godless, grasping, foulmouthed Arabs of the modern desert, nay, even their fellowship in the infirmities of their common state and country, the more we shall recognize the force of the religious faith which has raised them from that low estate to be the heroes and saints of their people." To add to Jacob"s natural disabilities, he was the favourite child of his mother, and, for long years, was placed under her influence and the persuasion of her mischievous example. This tended to remove the sense of evil from his scheming and deceiving ways. And circumstances seemed to favour him; his brother"s hunger and his father"s blindness seemed to be providential openings for carrying out his mother"s plan for securing the birthright and the blessing. So often we deceive ourselves with the idea that Providence helps us to do what we, in our mere wilfulness, intend to do. All we can say of Jacob, under his first name, is that there is force of character, if only it can be toned aright; and there is an interest in religious things, a religious thoughtfulness, which gives promise of a true and noble life when he has passed through a long period of trial and sorrow and discipline. With all his infirmities, and with that sad absence of simplicity and uprightness in him, there is yet the making of the good man. And so, even in these first stages, his story carries lessons of hopefulness to those who feel deeply the natural infirmity of their characters, or have to do with the training of young people who are heavily weighted with inherited infirmities.
II JACOB"S SECOND NAME THE PRINCE OF GOD. This declares the possible triumph of Divine grace over natural infirmity. We must connect it, not with the incident of meeting Esau only, but with Jacob"s whole life. It seals the Divine training, and affirms Jacob"s conversion from the self-willed and self-seeking spirit. "Jacob has gone through a long training and chastening from the God of his fathers, to whose care and guidance he had given himself (at Bethel); he suffers heavily, but he learns from that he suffered." Trace the stages of the Divine dealing. The force of the scene of Mahanaim in completing the Divine work is suggestively given by F. W. Robertson: "His name was changed from Jacob to Israel, because himself was an altered man. Hitherto there had been something subtle in his character a certain cunning and craft a want of breadth, as if he had no firm footing upon reality. Jacob was tender and devout and grateful for God"s pardon, and only half honest still. But this half-insincere man is brought into contact with the awful God, and his subtlety falls from him he becomes real at once. No longer Jacob the supplanter, but Israel the prince of God a larger, more unselfish name a larger and more unselfish man honest and true at last." This, then, becomes the great and searching question for us all: not, "What are we in our inherited tendencies and natural dispositions?" but, "What are we now, and what are we becoming, in all holy triumph over inward infirmities and outward foes, through yielding ourselves fully to the leadings and teachings and sanctifyings of Divine grace? And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God." R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 34, 55 Achar, the troubler of Israel.
1Ch_2:7
Achar, the troubler of Israel.
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The troubler of Israel
I have read many biographies, but never met with any which hit off a mans character in a line as this word of inspiration does. The noble and the great used frequently to suspend the achievement over the tomb of their departed ancestor in memorial of his renown, bearing a motto, which described the leading characteristic of the ancient founder of the family. Here is the tomb of Achar, or Achan, and here is the motto for his achievement. The tomb consists of a large heap of stones, which am injured people by Gods command piled upon his ashes after they had stoned him to death, and burned his dead body with fire. What is the motto? The troubler of Israel. What a finale to a mans life! What a record to paint on his escutcheon!
I. What made Achan a troubler of Israel? Sin. All trouble may be traced to this. It led Achan to commit the threefold crime of disobedience, defiance of Gods scrutiny, and sacrilege. His one sin brought trouble into all the camp. This is all the mere remarkable when you remember how insignificant his position was among the tribes. We die all alone, but we cannot all sin alone. Even our secret sins are public calamities, and no transgression is without its malign influence upon the common weal.
II. The troubles Achan brought upon his people.
1. Defeat before a less powerful foe.
2. Depression of spirit, which unremedied, would he fatal to the very existence of the nation.
3. Anger from God, which would not be appeased even by the intercession of Joshua.
4. The threat of abandonment by God if they did not root out the evil from among them. (George Venables.)
Achan, the troubler of Israel
Why was the punishment of Achan so severe?
1. His was a terrible sin; it was a wilful disobedience; it was high treason against God; it was sacrilege; it was stealing, lying, coveting, and practically murder.
2. This sin struck at the very life of the nation. If the people could disobey God with impunity, the nation would soon be ruined, and the hope of the world be put out.
3. The course Achan took would have degraded God in the eyes of Israel and of the Gentiles. The people and cities of Canaan were rich; the Israelites were poor. Canaan had the resources of a somewhat high civilisation--gold, silver, vessels of brass and of iron; goodly Babyionish garments. Now, suppose the Lord had given them free license to plunder, to steal and hide, and appropriate all they could lay hands on? This movement for the conquest of Canaan would have become a savage, plundering, marauding expedition.
4. These fascinating spoils--these glittering prizes of gold and silver, and these ornaments of the cultured Canaanites--were linked in on every hand with idolatry. Art and wealth in Canaan, as in every other heathen nation, lent their power to augment the attractions towards idol-worship.
5. But another consideration must have great weight. The Israelites had before them the task of conquering Palestine, a task which required the utmost discipline in the army. God was the Captain, directing, through Joshua, all the campaign. It was absolutely necessary, in the interests of military discipline, to check the first buddings of that cupidity which so often characterised ancient warfare. (Christian Age.)
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The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] The sons of Israel. Names more numerous…
CRITICAL NOTES.] The sons of Israel. Names more numerous than Genesis, without regard to order. Greater interest by filling up former accounts.
1Ch_2:3-12.—Posterity of Judah. 1Ch_2:1-2, sons of Leah first; sons of Rachel between Dan and Naphtali (cf. Genesis 29-35). 1Ch_2:3-8, Judah first, pre-eminent (Gen_49:8), and descendants given to third generation. 1Ch_2:3-4, abridged from Genesis 38, and 1Ch_2:5 found in Genesis 46. 1Ch_2:6-8, descendants of Zerah, Zimri, Zabdi in Jos_7:1; the other four given 1Ki_4:31; called “sons of Mahol,” or “sons of music.” Achar (Achan, Jos_7:1), “troubler.” 1Ch_2:10, Ram, first as ancestor of David. Line given in Rth_4:18-22. “The five names from Salma to David cover a period of at least 450 years from the Exodus to the birth of Solomon.”
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1Ch_2:13-15.—Sons of Jesse. Three eldest (1Sa_16:6-9); next three here only. Some think Raddai is Rei (1Ki_1:8).
1Ch_2:18-20.—In remainder of this ch. the writer obtains scarcely any assistance from the earlier Scriptures, and must have drawn almost entirely from genealogical sources, accessible to him, which have since perished (Speak. Com.). Caleb, son of H. (1Ch_2:18), to distinguish him from other Calebs in ch. Hur, companion of Aaron (Gen_17:12). Bezaleel, famous artificer (Exo_31:2).
1Ch_2:21-24.—Resumed reference to Hezron. Jair, son of Manasseh (Num_32:41), belonged to Judah by father’s side, yet attached himself to the house of Machir. His wife an heiress, and her inheritance was to follow her tribe (cf. Numbers 27, 36), cf. Murphy. He pushed his conquests far and wide (Deu_3:14).
1Ch_2:25-41.—A second interruption in account of Caleb’s posterity. Descendants of Jerahmeel, 1Ch_2:25-27. 1Ch_2:28-33, sons of Onan to seventh generation in line of Shammai, to fourth in Jada.
1Ch_2:42-49.—Offspring of Caleb resumed, probably of Jerioth, a different mother, 1Ch_2:18. Two concubines of Caleb introduced, 1Ch_2:46-49. Ephah’s sons unknown. Second concubine mother of four or five sons and a daughter.
1Ch_2:50-55.—A little difficulty in these verses. Some maintain only one Caleb, and others that there were several (cf. Speak. Com.). 1Ch_2:55, scribes, civil or ecclesiastical officers of Kenite origin, classed with Judah, not as descendants, but dwelling in its territory, intermixed through kindly feeling and incorporated with them (Exo_18:10-19; Num_10:29-32; 1Sa_15:6). Rechab, 1Ch_2:55, father or progenitor of the Rechabites who retained to late date nomadic habits of Kenite ancestors (cf. Jer_35:10; 2Ki_10:15).
HOMILETICS
THE TWELVE PATRIARCHS.—1Ch_2:1-2
This is a most important register of Israel, who should dwell alone and not be reckoned among nations. Notice—
I. The six sons of Leah—Reuben, Simeon, Levi, Judah, Issachar, and Zebulon (Gen_29:32-35). Learn—
1. God’s grace in Leah’s fruitfulness. Leah loved less than Rachel (Deu_21:15). God works above human thoughts, neither to compensate Leah for lack of Jacob’s love, nor to punish Jacob for sinful partiality; but to manifest sovereign power, to teach that children are a heritage from him, and to indicate his purpose in fixing the line of promise, not by the fruit of nature, but the gift of grace.
2. Leah’s gratitude expressed in names of her sons—Reuben, behold a son; Simeon, hearing; Levi, joined; Judah, praise. “God hath endued me with a good dowry” (Gen_30:20).
II. The two sons of Rachel—Joseph and Benjamin.
1. In Joseph renewed faith; reproach taken away, an expression of spiritual life and dependence, not on human device (mandrakes), but on God for offspring and help.
2. In Joseph revived hope. “He shall add” another son (Gen_30:24). Grateful for one, she expects God will give another. Experience of divine faithfulness a great help in looking to the future. “Experience (worketh) hope, and hope maketh not ashamed.” The wish was realised, but she died in Benjamin’s birth. The fulfilment of our wishes may be dangerous and fatal.
A FAMILY HISTORY.—1Ch_2:3-12
In this record of Judah, as in all families, a record bright and cheering, dark and disgraceful.
I. A record of family shame. Some were wicked, guilty of abominable crimes.
1. Sin ending with untimely death. Er’s wickedness great, a special sin in Israel’s descendants, a defiance of God and his word to make them a numerous nation. Onan refused to raise up children in his brother’s name. An indication of his envious disposition and vile pollution of body. Both displeased the Lord, and were cut off by untimely death. Many, it is feared, act in the same way—dishonour body and destroy soul (Gen_38:8-10).
2. Sin connected with shame. Tamar guilty of incest (Gen_38:16-18).
3. Sin bringing trouble. “Achar the troubler of Israel.” “He transgressed the covenant of the Lord, and wrought folly (trouble) in Israel” (Jos_7:15). In Israel, in the Church, and among the people of God, with God’s presence to provide for them and protect them! guilty of theft, sacrilege, and invading the rights of God, by converting for private use what is designed for his glory. Achan, branded with disgrace, a monument of judgment, and a perpetual warning. These sins were early, unnatural, and grievous. Yet Thamar received a place in the Toledoth of Christ (Mat_1:3), and the “valley of Achor” becomes “a door of hope” (Hos_2:15).
II. A record of family honour. The potentiality of families great. Children become saints or scourges, joys or sorrows.
1. Some greatly distinguished in position. Ram, an ancestor of David (Rth_4:18-22); Nahshon, a prince in Judah, and led the van during encampment of Israel in wilderness; Salma was in post of honour when they entered Canaan.
2. Others excelled in mental qualities. Varied gifts of body and mind in members of the same family. (a) Eminent in wisdom—Ethan, Heman, Calcol, and Dara, the glory of their father’s house. For when Scripture magnifies the wisdom of Solomon, he is declared to be wiser than these four men (1Ki_4:30). When Joseph was in authority they dwelt in Egypt, cultivated natural talents, distinguished for social wisdom and fine arts, and became eminent among the sons of Egypt and the East. (b) Skilled in music. The family of Zerah, or Ezrah, said to be sons of Machol, or the choir (1Ch_15:17-19). Psalms 88 is ascribed to Heman the Ezrahite, and Psalms 89 to Ethan the Ezrahite. Hence they were choristers, skilled in music and its kindred arts—poetry, singing, and dancing. These qualities cultivated in tribe of Judah, and attained highest lustre in David and Solomon. Thus families have their sunshine and their shame, their glory and decline, their troublers and comforters. Secure your name in the record of heaven, that when the page of history fades, your title may never expire.
HOMILETIC HINTS AND SUGGESTIONS
1Ch_2:1. Pre-eminence. Reuben, natural firstborn; Levi, legal firstborn; Judah, Messianic firstborn. “The names of Jacob’s sons a type of human weakness and divine salvation in his house” [Lange].
1Ch_2:3. Er and Onan. One acted “wicked in the sight of the Lord,” another “displeased the Lord.” Both the same in perverting a natural ordinance, militating against purity and development of the theocratic family, and deserving Divine reprobation.
1Ch_2:4. Tamar. Guilty of temptation, practised deception, and committed incest. These events in Judah’s family display the goodness and severity of God, illustrative of grace and judgment. “Why did God and the Holy Ghost permit these shameful things to be written? Answer:
1. That no one should be self-righteous.
2. That none should despair on account of sin.
3. To remind us that Gentiles, by natural right, are mother, brothers, sisters of our Lord” [Luther, in Lange, Genesis 28].
1Ch_2:6. Sons of Zerah. A famous choir. Influence of music in the family and the Christian Church. “The music of the spheres” [Shakespeare].
1Ch_2:7. Achor, the transgressor and troubler. The connection of sin with trouble. Trouble leadeth to discovery of sin. Sin ending in death of individuals and punishment of community. “That man perished not alone in his iniquity” (Jos_22:20).
HOMILETICS
THE FAMILY OF JESSE.—1Ch_2:13-15
“A special account kept of this family for the sake of David and the Son of David, a rod out of the stem of Jesse (Isa_11:1).” Several principles illustrated in history of this family.
I. The mistakes of human judgment. A family of imposing persons—Eliab, majestic in appearance; Abinadab and Shammah, great in physical power and brave in battle (1Sa_17:13). “Surely the Lord’s anointed is before him.” No! look not on the beauty of countenance and the height of stature, &c.
II. The law of divine choice. David chosen. Weak things to confound mighty; cripples to overcome giants, and shepherds to rule men. Unlikely men to the front. God takes out of range of appearances, pays no regard to human prejudice. “For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” Learn that human judgment is not infallible. God’s choice is best; submit to it, and seek its proof in its spiritual gifts and results.
THE DESCENDANTS OF CALEB.—1Ch_2:18-24; 1Ch_2:42-49
In the list we find—
I. Persons of note. Hur, the companion of Aaron, who rendered help to Moses and to Israel on the mount (Exo_17:10); Bezaleel, the famous artificer of the Tabernacle, grandson of Hur (Exo_31:2); Jair, the taker of cities, to which he gave his name (Num_32:41): threescore cities (towns or livings) fell before his valour (Jos_13:30). Hezron himself was eminent, one of the seventy that went down to Egypt with Jacob (Gen_46:12).
II. Illustrative incidents. Events displaying God in history and God in the family.
1. In human families. One childless (1Ch_2:30); another no sons (1Ch_2:34). Intermarriage in 1Ch_2:34-35. Perhaps the Egyptian was upright and wise, and became a proselyte to the Jewish religion.
2. In human history. Ephrath (1Ch_2:19), named after her who gave the name to the town Ephrath, which is Jerusalem. “We begin here to learn the interesting and unexpected fact that the intercourse of Israel with the localities in Palestine, where their ancestors had acquired property, was kept up so long as they were a free and honoured people” [Murphy]. Machir is called “father of Gilead” (1Ch_2:21), who was born before death of Joseph (Gen_50:23). “Gilead, memorable in history of Jacob and the scene transacted there remembered by Joseph, an observant youth at the time of the parting covenant between Laban and Jacob. If Jacob established any title to the mount at that time, this would be an additional reason for calling a son of Machir after this celebrated spot” [Murphy]. Thus we learn that God can make the obscurest eminent, and smallest service memorable. He presides over the destinies of families and the relationships of life. We can trace Divine impress upon records of history.
OFFSPRING OF CALEB CONTINUED.—1Ch_2:50-55
Since Hur was the son, not the father, of Caleb, a difficulty presented here. Best way to read “sons” for “son” before the word Hur. All difficulty will disappear, and we shall have the sense. “These (the list in 1Ch_2:42-49) were the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal … Salma … Hareph.” The clause “these were the sons of Caleb” corresponds exactly to that which concludes the genealogy of Jerahmeel (1Ch_2:32), and properly belongs to what has gone before, not to what follows [Speak. Com.]. In the list we discover—
I. The company of colonisers. Fathers, first settlers of places. Shobal, Salma, Hareph; the four families mentioned in 1Ch_2:53, who left parents and residence (Kirjath-jearim) to colonise towns and villages in neighbourhood from which sprang Zorah and Eshtaol.
II. The family of scribes (1Ch_2:55). A trio of civil or ecclesiastical officers, the heads of whom were Tirah, Shimea, and Suchah, of Kenite origin, dwelling in Judah, but distinguished from another Kenite clan which dwelt in Mannasseh (Jdg_4:11).
III. The famous Rechabites (1Ch_2:55). Not only famous for nomadic habits of their ancestors (2Ki_10:15), but for honourable connection with the ancient Abrahamic tribe of the Kenites to which the father-in-law of Moses belonged (Jdg_1:16; 1Sa_15:6; 1Sa_27:10). Their descendants were men of character and influence, and highly commended by God (Jer_35:18-19).
HOMILETIC HINTS AND SUGGESTIONS
1Ch_2:13-15. The story of Boaz. Prominent in the Book of Ruth. The character of Jesse, as indicated by the incident of the text.
1Ch_2:19. Bezaleel, art consecrated to God. Jair, prowess and valour employed in advancing the cause of God.
1Ch_2:24. Hezron was dead. A suggestive hint, a solemn reminder, in pursuits of life and conquests of nations that earthly possessions cannot be kept.
“And that small model of the barren earth,
Which serves as paste and cover to our bones” [Shakespeare].
“Nothing can we call our own, but Death.”
1Ch_2:55. Scribes. A class devoted to exposition of law, instruction of the nation, and preservation of its records
1. A noble calling. To study and expound sacred books, intone society, and spread the will of God.
2. A family calling. “The families of the scribes.” Hereditary pursuits in all communities. Advantageous to fix traditions and habits in persons, to pursue studies in cities, colleges, and schools.
3. A needful calling. The revelation of God, written and printed, requires study, application, and circulation. A literary profession useful to society; a learned ministry the want of the times. “Writing is now the mightiest instrument on earth” [Channing]. “The families of the scribes. These were the public notaries, or, as some think, text-men, who took the literal interpretation, as distinct from Wise, that is, teachers of traditions, and from Disputers, that is, teachers of allegories and mysteries (see 1Co_1:20; Jer_8:9; Ezr_7:6). The first were the best of the three, and of these were the Rechabites, who being Shuchathites, that is, dwellers in tents, might dwell where they pleased, and now dwelt at Jabez, a place which seemeth to have its name from that good Jabez of Judah, who prayed so hard (cf. 1Ch_4:10), having haply the help of these holy Kenites, the posterity of Jethro (see Jdg_1:16).” [Trapp].
1Ch_2:18-55. I. What multitudes unknown! Men with names and nothing more. They live, die, and are buried in oblivion! So we think. But what do we know of history? Best men, quiet service, and patient endurance gain no record. II. But men unknown and most obscure may be honoured. “Nobodies” become “notabilities,” and through divine grace introduce Christ to man and bless the world. “There will be a resurrection of names some day,” says Ruskin.
“Whose silent prayers and labours Heaven employs
To do the good, whilst others make the noise” [Jane Taylor].
ILLUSTRATIONS TO CHAPTER 2
1Ch_2:1-13. Sons of Israel, sons of Judah, &c. “The child is truly and literally ‘the heir of all the ages.’ The past, with all its legacies, has existed for it, just as all the future will be its own. To whatsoever heights of human excellence it may rise, or to whatsoever depths of human degradation it may sink, the child is now an element in the sum of human life; a new unit in the aggregate of mankind. It is therefore worthy both of study and reverence. Did we but form an adequate conception of the dignity and also the marvellousness of human existence, the oldest man might well stand bareheaded and thoughtful in the presence of a babe” [Anon.]. (Luther’s schoolmaster taking his hat off to his pupils.)
1Ch_2:19; 1Ch_2:24. Was dead.
“How he marks his way
With dreadful waste of what deserves to shine!
Art, genius, fortune, elevated power!
With various lustres these light up the world,
Which Death puts out, and darkens human race” [Young].
1Ch_2:18-55. Live for something. Do good and leave behind you a monument of virtue that the storms of time can never destroy. Write your name by kindness, love, and mercy on the hearts of thousands you come in contact with year by year, and you will never be forgotten. No, your name, your deeds will be as legible on the hearts you leave behind as the stars on the brow of evening. They shall shine as brightly on earth as stars of heaven [Dr. Chalmers].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Genealogies (continued)
Genealogies (continued)
The genealogies in this chapter comprise the descendants of Isaac through Israel (Jacob), and the descendants of Judah.
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3. The sons of Judah] Some of the names that follow are given differently in the other books where they occur.
9. Chelubai] the Caleb of 1Ch_2:18, 1Ch_2:42.
15. David the seventh] In 1Sa_17:12 it is implied that Jesse had eight sons.
18. And of Jerioth] The passage is probably corrupt, and Jerioth may be the name of Azubah's father.
21. The father of Gilead] i.e. the occupier and lord of Gilead: see Num_32:40. The term 'father' is used in the same sense in 1Ch_2:24, 1Ch_2:42, 1Ch_2:45, 1Ch_2:50-51, etc.
22. Jair] apparently the Jair of Jdg_10:3, Jdg_10:4.
23. And he took, etc.] RV 'and Geshur and Aram took the towns of Jair from them.' Geshur was a small Aramean (Syrian) state on the border of the Manassite settlements E. of the Jordan (Deu_3:14), and the passage implies that the Geshurites and other Aramean peoples eventually deprived the tribe of Manasseh (from whom Machir was descended) of the cities here mentioned.
24. In Caleb-ephratah] The LXX suggests that the true reading is 'Caleb went in unto Ephrath, the wife of his father Hezron' (see 1Ch_2:19), 'who bare him Ashur,' etc. The union here implied was not in early times held to be incestuous, for an heir inherited his father's wives like the rest of his property: cp. 2Sa_16:21.
25. The sons of Jerahmeel] For the Jerahmeelites in Israelite history see 1Sa_27:10; 1Sa_30:29.
35. To Jarha his servant] with the purpose of making him his heir. For the inheritance by a servant of his master's property cp. Eliezer and Abraham: Gen_15:2 RV.
49. She bare also Shaaph] better, with the LXX, 'Shaaph' (1Ch_2:47) 'begat the father of Madmannah.'.
50. These were.. Caleb] This sentence refers to the preceding 1Ch_2:42-49, and should be followed by a full stop. The son of Hur, etc.] This should be 'the sons of Hur the firstborn of Ephratah' (1Ch_2:19) 'were: Shobal,' etc.
55. Kenites] for the Kenites in Israelite history see Jdg_1:16; Jdg_4:11; 1Sa_15:6; 1Sa_27:10. Rechab] Allusions to the descendants of Rechab occur in 2Ki_10:15; Jer_35:2.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv13, 54 Or, Shammah, 1Sa 16:9.
Shimma
Or, Shammah, 1Sa 16:9.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 2. The Sons of Israel and the Descendants of…
2. The Sons of Israel and the Descendants of Judah (2:1-4:23)
CHAPTER 2 From Israel to Caleb
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1. The sons of Israel (1Ch 2:1-2)
2. The sons of Judah (1Ch 2:3-12)
3. The offspring of Jesse (1Ch 2:13-17)
4. The descendants of Caleb (1Ch 2:18-24)
5. The descendants of Jerahmeel (1Ch 2:25-41)
6. Other descendants of Caleb (1Ch 2:42-55)
After the twelve sons of Israel (Jacob) are named, Judah and his sons are mentioned. The entire chapter is devoted to the descendants of Judah. Judah is given the prominent place, because from this tribe the promised Messiah was to come (Gen 49:8-12). The sons of Jesse (verses 13-17) are given, seven in number. In 1Sa 16:5-11; 1Sa 17:12-14 eight are mentioned. This is not a discrepancy. one of these sons probably died childless and his name would therefore have no place in this genealogy. Prominent in this chapter are the sons of Hezron, Jerahmeel, Ram (the Aram of Mat 1:3) and Chelubai. The latter is Caleb. Caleb is here given as a son of Hezron. Is this the same Caleb who was one of the spies, the son of Jephunneh (Num 13:6; Num 13:30; Num 14:6; Num 14:24, etc)? Critics claim that he is the son of Jephunneh and pointed this out as one of the inaccuracies. However, it is impossible that Caleb the son of Hezron, could be identical with Caleb, the son of Jephunneh. Caleb the son of Hezron was the great-grandfather of Bezaleel (verses 19-20), who was selected with Aholiab to do the work in connection with the tabernacle (Exo 31:2). He must therefore have been the ancestor of Caleb the son of Jephunneh. And furthermore, Caleb the son of Jephunneh is mentioned in Chapter 4:15. That in verse 49 a daughter of Caleb (Achsah) is mentioned is not sufficient proof that the son of Jephunneh is meant.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 18 From Israel to Jesse
From Israel to Jesse
v. 1. These are the sons of Israel, that Isaiah of Jacob, the son of Isaac, the bearer of the Messianic promise: Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun, the six sons of Leah,
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v. 2. Dan, the older son of Rachel’s maid, Joseph and Benjamin, the two sons of Rachel, Naphtali, Gad, and Asher, the remaining sons of the handmaids.
v. 3. The sons of Judah, who became the bearer of the Messianic promise, Gen 49:10; Er, and Onan, and Shelah, which three were born unto him of the daughter of Shua, the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the Lord; and He slew him, Gen 38:7.
v. 4. And Tamar, his daughter-in-law, bare him Pharez and Zerah, Gen 38:29-30. All the sons of Judah were five.
v. 5. The sons of Pharez: Hezron and Hamul.
v. 6. And the sons of Zerah, also known as Ezra, 1Ki 4:31: Zimri (or Zabdi), and Ethan, and Heman, and Calcol, and Dara (or Darda), five of them in all. The entire family was known for the wisdom of its members, and for their skill in poetry and music, whence they were even called the sons of Mahol, that is, of musical lore.
v. 7. And the sons of Carmi: Achar (or Achan), the troubler of Israel, who transgressed in the thing accursed, Jos 6:18; Jos 7:1.
v. 8. And the sons of Ethan: Azariah.
v. 9. The sons also of Hezron that were born unto him: Jerahmeel, and Ram (or Aram), and Chelubai (or Caleb).
v. 10. And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah, Num 1:7;
v. 11. and Nahshon begat Salma (or Salmon), and Salma begat Boaz,
v. 12. and Boaz begat Obed, and Obed begat Jesse. Cf Rth 4:18-22.
v. 13. And Jesse begat his first-born, Eliab; and Abinadab, the second; and Shimma (or Shammah), the third;
v. 14. Nethaneel, the fourth; Raddai, the fifth;
v. 15. Ozem, the sixth; David, the seventh, only seven sons being mentioned here instead of the eight of 1Sa 16:10; 1Sa 17:12, because one of the younger sons seems to have died before reaching maturity and leaving children;
v. 16. whose sisters were Zeruiah and Abigail. And the sons of Zeruiah, the nephews of David: Abishai, and Joab, and Asahel, three.
v. 17. And Abigail bare Amasa; and the father of Amasa was Jether the Ishmeelite, 2Sa 17:25. Thus the family of David was shown to go back directly to Judah, a fact which sets forth his importance in the Messianic story.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 9, 13, 16, 18, 21, 23, 25, 29, 34, 36, 39, 42, 45, 48, 50, 52, 54 General Information:
General Information:
All of the names here are names of men. (See: How to Translate Names)
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translationWords
Jacob
Reuben
Simeon
Levi
Judah
Issachar
Zebulun
Dan
Joseph (OT)
Benjamin
Naphtali
Gad
Asher
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 6, 7, 9, 10, 14, 20, 21, 24 2:3–4:23 While the genealogies present the entire people of…
2:3–4:23 While the genealogies present the entire people of Israel (2:1-2), David’s ancestors in the tribe of Judah receive priority.
2:3-8 The genealogy of Judah is as comprehensive as possible, recording peripheral material as the background to the main line of David’s ancestors. Cp. Gen 46:12.
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2:3 Er and Onan, the first two sons of Judah, were destroyed because of their sin (Gen 38:6-10). The descendants of Shelah are listed as an appendix at the end of the genealogies of Judah (1 Chr 4:21-23).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.