Text -- 1 Chronicles 3:14-24 (NET)

3:14 Amon his son, Josiah his son. 3:15 The sons of Josiah: Johanan was the firstborn; Jehoiakim was born second; Zedekiah third; and Shallum fourth. 3:16 The sons of Jehoiakim: his son Jehoiachin and his son Zedekiah. 3:17 The sons of Jehoiachin the exile: Shealtiel his son, 3:18 Malkiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah. 3:19 The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah. Shelomith was their sister. 3:20 The five others were Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-Hesed. 3:21 The descendants of Hananiah: Pelatiah, Jeshaiah, the sons of Rephaiah, of Arnan, of Obadiah, and of Shecaniah. 3:22 The descendants of Shecaniah: Shemaiah and his sons: Hattush, Igal, Bariah, Neariah, and Shaphat– six in all. 3:23 The sons of Neariah: Elioenai, Hizkiah, and Azrikam– three in all. 3:24 The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani– seven in all.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 3:15

Which most conceive to be the same who is called Jehoahaz, 2Ki 23:30.

Wesley: 1Ch 3:16

This was another Zedekiah. How seldom has a crown gone in a direct line, from father to son, as it did here, for seventeen generations! This was the recompense of David's piety. About the captivity the lineal descent was interrupted, and the crown went from a nephew to an uncle, a presage of the glory's departing from that house.

Wesley: 1Ch 3:17

Or, of Jechoniah the captive, which is added to shew that he begat his son when he was captive in Babylon.

Wesley: 1Ch 3:18

The sentence seems to be short and imperfect, as is frequent in the Hebrew language, and something is here understood, as, the sons also of Salathiel were Malchiram and Pedaiah, &c. as they gather from hence that the same Zerubbabel is called the son of Pedaiah, 1Ch 3:19, and the son (that is, the grandson) of Salathiel, Mat 1:12.

Wesley: 1Ch 3:19

Sister to the two last named sons of Zerubbabel, namely, by both parents; and therefore named before the other five, 1Ch 3:20, who were her brethren by the father, but not by the mother.

Wesley: 1Ch 3:21

All these both parents and their sons blended together, are mentioned as the sons of Hananiah, and branches of the royal stock.

Wesley: 1Ch 3:22

Including the father. But the Hebrew word, Shisha, which is rendered six, may be the proper name of one of the sons of Shemaiah.

JFB: 1Ch 3:15

Called the son of Josiah (compare Jer 1:3; Jer 37:1), but in 2Ch 36:19 he is described as the brother of Jehoiachin, who was the son of Jehoiakim, and consequently the grandson of Josiah. Words expressive of affinity or relationship are used with great latitude in the Hebrew.

JFB: 1Ch 3:15

No king of this name is mentioned in the history of Josiah's sons (2Ki. 14:1-29; 2Ki. 23:1-37), but there is a notice of Shallum the son of Josiah (Jer 22:11), who reigned in the stead of his father, and who is generally supposed to be Jehoahaz, a younger son, here called the fourth, of Josiah.

JFB: 1Ch 3:17

Rather, "Jeconiah the prisoner," or "captive." This record of his condition was added to show that Salathiel was born during the captivity in Babylon (compare Mat 1:12). Jeconiah was written childless (Jer 22:30), a prediction which (as the words that follow explain) meant that this unfortunate monarch should have no son succeeding him on the throne.

JFB: 1Ch 3:18

As far as Jeconiah, everything is plain; but there is reason to suspect that the text in the subsequent verses has been dislocated and disarranged. The object of the sacred historian is to trace the royal line through Zerubbabel; yet, according to the present reading, the genealogical stem cannot be drawn from Jeconiah downwards. The following arrangement of the text is given as removing all difficulties [DAVIDSON, Hermeneutics]:-- 1Ch 3:17. And the sons of Jeconiah the the captive, Salathiel (Shealtiel, Ezr 3:2; Neh 12:1; Hag 1:12, Hag 1:14; Hag 2:2) his son. 1Ch 3:18. And the sons of Salathiel; Zerubbabel and Shimei; and the sons of Zerubbabel; Meshullam, Hananiah, and Shelomith their sister. 1Ch 3:19. And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hezed. 1Ch 3:20. And Malchiram, and Rephaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. 1Ch 3:21. The sons of Hananiah; Pelatiah and Jesaiah; the sons of Rephaiah; his son Arnan, his son Obadiah, his son Shecaniah.

Clarke: 1Ch 3:16

Zedekiah his son - If this be the same who was the last king of Judah, before the captivity, the word son must be taken here to signify successor; for it is certain that Zedekiah was the successor of Jeconiah, and that Zedekiah was the son of Josiah, and not of Jehoiakim.

Clarke: 1Ch 3:17

The sons of Jeconiah - Jeremiah has said (Jer 22:30) that Jeconiah, or, as he calls him, Coniah, should be childless; but this must refer to his posterity being deprived of the throne, and indeed thus the prophet interprets it himself: For no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah

Clarke: 1Ch 3:17

Assir - Salathiel was not the son of Assir, but of Jeconiah, Mat 1:12. Who then was Assir? Possibly nobody; for as the Hebrew אסר assir signifies a prisoner, it may be considered as an epithet of Jeconiah, who we know was a very long time prisoner in Babylon. See 2Ki 24:15 and Calmet.

Clarke: 1Ch 3:18

Malchiram also - Calmet supposes we should read here, And the sons of Salathiel were Malchiram and Pedaiah, etc.

Clarke: 1Ch 3:19

The sons of Pedaiah - Houbigant thinks these words should be omitted. Pedaiah is wanting in the Arabic and Syriac. If this be omitted, Zerubbabel will appear to be the son of Salathiel, according to Mat 1:12, and not the son of Pedaiah, as here stated.

Clarke: 1Ch 3:22

The sons of Shemaiah - six - Five only are found in the text, and the versions give us no assistance; neither do the MSS. correct the place. If the father be not here included with his sons, some name must be lost out of the text.

Clarke: 1Ch 3:24

And Anani - "This is the King Messiah who is to be revealed."- T. Jarchi says the same, and refers to Dan 7:13 : Behold, one like the Son of man came with the clouds ( ענני ananey ) of heaven. For this application of the word he gives a fanciful reason, not worthy to be repeated. The Syriac and Arabic omit several names in this table, and make only twenty-three verses in the chapter: but such differences are frequent in the books of Chronicles.

Defender: 1Ch 3:17

In Mat 1:12 and Luk 3:27, Salathiel is said to be the father of Zerubbabel, whereas in 1Ch 3:19 his brother Pedaiah is listed as Zerubbabel's father. Zerubbabel is called "the son of Shealtiel" (another form of Salathiel) in Ezr 3:2. Possibly Salathiel adopted Zerubbabel as his son, or Pedaiah "raised up seed unto his brother" (Mat 22:24) by Levirate marriage, making Zerubbabel Salathiel's legal son even though he was the physical son of Pedaiah. Zerubbabel was the governor when the exiles returned from Babylon to Jerusalem after the captivity (Ezr 2:2). Zerubbabel was ancestor to both Joseph and Mary and, thus, to Jesus, assuming that Matthew and Luke have preserved both Joseph's and Mary's genealogies (see Mat 1:6-16, note; Luke 3:23-38, note). However, both this passage and Mat 1:12 give Jechoniah as father of Salathiel, while Luke says Neri was father of Salathiel. A possible resolution is to assume Jechoniah adopted Salathiel after Neri's death. In any case, according to the prophecy of Jer 22:28-30, none of Jechoniah's seed could have inherited David's throne, and this was fully assured by the fact that the physical body of Jesus was specially created in Mary's womb."

TSK: 1Ch 3:14

Amon : 2Ki 21:19; 2Ch 33:20, 2Ch 33:21

Josiah : 2Ki 22:1; 2Ch 34:1; Mat 1:10, Mat 1:11, Josias, Johanan, or, Jehoahaz, 2Ki 23:30, Jehoiakim, 2Ki 23:34, Eliakim, 2Ch 36:5; Jer 22:18, Zedekiah, 2Ki 24:17, 2Ki 24:18, Mattaniah, 2Ch 36:11, Shallum, The Targumist says he was called Shallum, ""because the kingdom departed from the house of David in his days.""2Ki 23:30; 2Ch 36:1, Jehoahaz, Jer 22:11

TSK: 1Ch 3:16

Jeconiah : 2Ki 24:6, 2Ki 24:8, 2Ki 25:27; 2Ch 36:9, Jehoiachin, Jer 22:24, Jer 22:28, Coniah, Mat 1:11, Jechonias

Zedekiah : As the sons of Jeconiah are enumerated in the succeeding verse, and as Zedekiah is no where else mentioned as the son of Jeconiah, but as the son of Josiah, it is highly probable that son here means successor. 1Ch 3:15; 2Ki 24:17, being his uncle

TSK: 1Ch 3:17

Assir : As Salathiel was not the son of Assir, but of Jeconiah, it is probable that the word assir , which signifies a prisoner, is an ephithet applied to Jeconiah, who was a long time prisoner at Babylon.

Salathiel : Ezr 3:2, Ezr 3:8, Ezr 5:2, Shealtiel, Mat 1:12

TSK: 1Ch 3:19

the sons of Pedaiah : As St. Matthew states that Zerubbabel was the son of Salathiel, Houbigant thinks these words should be omitted; and Pedaiah is wanting in the Arabic and Syriac.

Zerubbabel : Ezr 2:2, Ezr 3:2; Hag 1:12-14, Hag 2:2, Hag 2:4; Zec 4:6-9; Mat 1:12, Zorobabel

TSK: 1Ch 3:21

Neh 10:22

TSK: 1Ch 3:22

Hattush : Ezr 8:2

six : Five only are enumerated in the text, which Houbigant would substitute as the true reading; but probably the father is reckoned with his sons.

TSK: 1Ch 3:23

Hezekiah : or, Hiskijahu, 1Ch 3:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 3:15

Of the sons of Josiah, Johanan, "the first-born,"who is mentioned in this place only, must, it would seem, have died before his father, or with him at Megiddo; and Shallum (also called Jehoahaz, marginal note and reference) was considerably older than Zedekiah, and was consequently the third, and not the fourth, son. He is perhaps assigned the fourth place here by way of intentional degradation. Compare Jer 22:10-12; Eze 19:3-4.

Barnes: 1Ch 3:17

Assir - Perhaps born in the captivity, and therefore so named, who either (died young, or was made a eunuch (Isa 39:7; compare Jer 22:30). After Assir’ s decease, or mutilation, the line of Solomon became extinct, and according to the principles of the Jewish law Num 27:8-11 the inheritance passed to the next of kin, who were Salathiel and his brethren, descendants from David by the line of Nathan. Luke in calling Salathiel "the son of Neri"Luk 3:27, gives his real, or natural, descent; since no genealogy would assign to the true son and heir of a king any inferior and private parentage. Hence, "Malchiram,"etc., i. e. not Salathiel only, but his brothers also were reckoned "sons"of Jeconiah.

Barnes: 1Ch 3:19

Zerubbabel, elsewhere always called "the son of Salathiel,"was only Salathiel’ s heir and legal son, being naturally his nephew, the son of his brother, Pedaiah.

Barnes: 1Ch 3:22

Six - There are only five names in the Hebrew text. The Syriac anti Arabic versions supply "Azariah"between Neariah and Shaphat.

The question of the proper arrangement of the genealogy of the descendants of Zerubbabel 1Ch 3:19-24 is important in its bearing on the interesting point of the time at which the canon of the Old Testament was closed. Assuming the average of a generation to be 20 years in the East, the genealogy of the present chapter, drawn out according to the Hebrew text, does not descend below about 410 B.C., and thus falls within the probable lifetime of Nehemiah.

If, further, we regard it as most probable that Ezra died before 431 B.C., and that this passage in question was not wholly written by him, this does not disprove the theory (see the introduction to Chronicles), that Ezra was the author of Chronicles. Deuteronomy is by Moses, though the last chapter cannot be from his hand. The "dukes of Edom"might he an insertion into the text of Genesis Gen 36:40-43 without the authorship of the remainder of the work being affected by it. So here; Nehemiah, or Malachi, may have carried on the descent of the "sons of David"as far as it had reached in their time, adding to the account given by Ezra one, or at the most two verses.

Poole: 1Ch 3:15

Of whom, at least under that name, there is no mention in thee history of the reign of Josiah’ s sons, 2Ki 23 2Ki 24 . But in Jer 22:11 , there is mention of Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father; which most conceive to be the same who is otherwise called Jehoahaz, 2Ki 23 . And this seems most probable,

1. From that phrase, he reigned instead of Josiah ; which implies that he immediately succeeded his father; otherwise he would have been said to have reigned instead of his brother, as Zedekiah is said to reign instead of Jehoiachin, 2Ki 24:17 , because he was his next successor.

2. From the order of that sermon or discourse of Jeremiah, which was directed to Zedekiah, and his servants, and people, as appears by Jer 21:1,2,11 22:1,2 , whom he admonisheth by the examples of the kings his predecessors, and of the sentence of God concerning each of them, and that in order as they reigned:

1. Of Shallum, 1Ch 3:11 , &c.

2. Of Jehoiakim, 1Ch 3:18 , &c.

3. Of Jeconiah, 1Ch 3:24 , &c. Therefore Shallum is the same with Jehoahaz, who was the first king after Josiah, 2Ki 23:30 .

4. From the nature of that prophecy, Jer 22:11,12 , which best agrees to Jehoahaz, who was carried captive not so far as Babylon, but only to Egypt, a very near country whence the people hoped that he would speedily and easily return, or be re-established in his throne by the king of Egypt, in opposition to the king of Babylon.

5. Because Jehoahaz was one of Josiah’ s younger sons, as appears by comparing 2Ki 23:31,36 . And this Shallum is here called his fourth son.

Poole: 1Ch 3:16

Not his natural son, for he was his uncle, 2Ki 24:17 ; but his legal son, or his successor, upon whom the son’ s right was devolved by virtue of that law, Num 27:8-10 , and therefore it is not strange if he have the name of

son with it. See Poole "Luk 3:1" . Or this was another Zedekiah; because it is improbable, and without example, that one and the same man should be twice mentioned in the same genealogy as the son of two several parents.

Poole: 1Ch 3:17

Of Jeconiah; Assir or, of Jeconiah the captive, or prisoner ; which is added to show that he begat his son when he was captive in Babylon, as it is noted, Mat 1:12 , whither he was carried captive, 2Ki 24:15 .

Object. It is said of this Jeconiah, Jer 22:30 . Write this man childless .

Answ So he is called, because he was an unhappy prince, and had no son that succeeded him in the throne, as the next words explain it. See more on that place.

Salathiel his son either his legal or his natural son; of which See Poole "Jer 22:30" ; See Poole "Mat 1:12" ; See Poole "Luk 3:27" .

Poole: 1Ch 3:18

Malchiram also, and Pedaiah: the sentence seems to be short and imperfect, as is frequent in the Hebrew language, and something is here understood, as, the sons also of Salathiel were Malchiram and Pedaiah , &c., as they gather from hence, that the same Zerubbabel is called the son of Pedaiah , 1Ch 3:19 , and the son (i.e. the grandson) of Salathiel , Mat 1:12 . Or Malchiram and the rest here named were the sons of Jeconiah; and they are differing Zerubbabels, which are mentioned here, 1Ch 3:19 Mat 1:12 Luk 3:27 ; of which see the notes on those places.

Poole: 1Ch 3:19

i.e. Sister to the two last named sons of Zerubbabel, to wit, by both parents; and therefore named before the other five, 1Ch 3:20 , who were her brethren by the father, but not by the mother.

Poole: 1Ch 3:20

Either of Zerubbabel; or of Meshullam, as is gathered from hence, that the sons of Hananiah (brother to Meshullam, 1Ch 3:19 ) are named 1Ch 3:21 , and therefore those 1Ch 3:20 are presumed to be the sons of Meshullam. But that is no necessary inference, for Meshullam possibly had no sons, and therefore he passeth from him to Hananiah, 1Ch 3:21 .

Poole: 1Ch 3:21

All these men, both parents and their sons here blended together, are mentioned as the sons of Hananiah, and branches of the royal stock.

Poole: 1Ch 3:22

To wit, including the father. But the Hebrew word shisha , which is rendered six, may be the proper name of one of the sons of Shemaiah, who may be so called, because he was the sixth son.

Poole: 1Ch 3:23

The sons of Neariah who alone is here mentioned, because his elder brethren probably died without issue.

Haydock: 1Ch 3:15

Johanan, who is not mentioned in 4 Kings xxiii., and xxiv. Some think that he died young, (Tostat) or in battle with his father, against Pharao. (Pradus.) ---

Joakim, or Eliacim, possessed the throne after Joachaz, or Sellum, (Calmet) which name signifies "confusion," and was given to all the sons of Josias. (St. Jerome) ---

Then came Joachin and Sedecias, whose proper name was Matthanias. (Haydock) ---

Joakim is passes over by St. Matthew. (St. Jerome, ibid.)

Haydock: 1Ch 3:16

Jechonias, who is called also Joakim, (Worthington) and Cenias in Hebrew, Jeremias xxii. 28. (Calmet) ---

Both the son and the grandson of Josias go under the name of Jechonias, Matthew i. 11. (Barradius i. 5. 16.) (Menochius) ---

Sedecias. If this be the same with the king, was born must signify succeeded, as we know that Joakim was not the father of Sedecias. (Grotius, &c.)

Haydock: 1Ch 3:17

Asir, means a "prisoner," so that we might translate, Hebrew ,"and the sons of Jechoias, the prisoner, (at Babylon, 4 Kings xxiv. 15.) were Salathiel." (Calmet) ---

Protestants, "Assir, Salathiel his son." (Haydock) ---

Some think that the following were the adopted children, or successors of Jechonias; as St. Luke (iii. 24.) insinuates that Neri was the father of Salathiel, and Jeremias (xxii. 30.) seems to declare that Jechonias should have no children. But he means such as should sit on the throne, as he explains himself, and St. Matthew (i. 12.) expressly says, Jechonias begot Salathiel.

Haydock: 1Ch 3:18

Melchiram, &c., born of Salathiel. (Calmet) ---

Sama. Septuagint, "Osamo and Nabadias." Protestants, "Hosahama," &c. (Haydock)

Haydock: 1Ch 3:19

Phadaia, called also Salathiel, (Matthew i. 12.) or these two brothers had each a son named Zorobabel. The grandson of Salathiel was called Abiud, and that of Phadaia, Mosollam, (Menochius) unless these were the same person. (Sa) ---

Phadaia, son of Salathiel, and father of Zorobabel, left his son to the care of his brother Salatheil, who was therefore accounted the father of Zorobabel too. (Calmet)

Haydock: 1Ch 3:21

Son. Hebrew, "sons of Hananias, Phaltias, and Jesacias, the sons of Raphias, the sons of Arnan,...( 22 ) the sons of Sechenias, Semeia, &c." But the Septuagint and Syriac have read in a more intelligible manner, (Calmet) intimating that these people were lineally descended from each other, (Haydock) while the Hebrew leaves us ignorant of the names of the sons of Rephaias, &c. (Calmet)

Haydock: 1Ch 3:22

Six. Counting the father in the number. (Challoner) ---

Hebrew shisha, or "six." Sixtus V with several manuscripts, Gothic edition, &c., take it improperly for the name of a man. (Calmet) ---

Semeia and his five sons are attributed to Sechenias. (Worthington) ---

Others think that a name has been lost. (Castalion)

Haydock: 1Ch 3:24

Oduia, the 12th from Zorobabel, which shews that this has been inserted since the time of Esdras, and that the author was very careful to preserve the genealogical tables, as it was not known from what family of the descendants of David the Messias should be born. (Calmet) ---

St. Matthew gives us a different genealogy. (Du Hamel) (Calmet)

Gill: 1Ch 3:10-14

And Solomon's son was Rehoboam,.... From hence to the end of the fourteenth verse, David's successors are reckoned, according to the order of their reign, unto Josiah and his sons:

Solomon, Rehoboam, Abia, Asa, Jehoshaphat, Joram, Ahaziah, Joash, Amaziah, Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, in all sixteen.

Gill: 1Ch 3:15

And the sons of Josiah were, the firstborn Johanan,.... Of whom we nowhere else read; he probably died before his father Josiah:

the second Jehoiakim: whose name was Eliakim, changed for the former by the king of Egypt, when, he deposed his younger brother, and set him on the throne, 2Ki 23:24.

the third Zedekiah; whose name was Mattaniah, but changed by the king of Babylon, when he placed him on the throne in the room of his brother's son, 2Ki 24:17,

the fourth Shallum: the same with Jehoahaz, who was first made king in the room of his father; but reigning so short a time, and making so mean a figure, is mentioned last, see Jer 22:11.

Gill: 1Ch 3:16

And the sons of Jehoiakim; Jeconiah his son, Zedekiah his son. This is not the Zedekiah mentioned in the preceding verse; for he was not the son but the uncle of Jeconiah, unless he should be called his son because he succeeded him in the kingdom; but he seems to be another of that name, nowhere else mentioned, and not the son of Jeconiah in any sense; he is not reckoned among them in the following verses, but of Jehoiakim.

Gill: 1Ch 3:17

And the sons of Jeconiah,.... For though he was pronounced childless, Jer 22:30, that respects not his having no children in any sense, but none to succeed him in the kingdom:

Assir; which signifies bound, or a prisoner, because, as Kimchi thinks, he was born in a prison, his father then being a captive in Babylon; but rather it refers to Jeconiah himself, and is an appellation of him, and to be rendered:

the sons of Jeconiah the captive: which agrees best with the Hebrew accents:

Salathiel his son; the same that is called Shealtiel, Hag 1:1 who was both the proper son of Jeconiah, and who succeeded him, as some think, in the honour and dignity the king of Babylon raised him to.

Gill: 1Ch 3:18

Malchiram also,.... That is, was a son of Jeconiah as well as Salathiel, and so the rest that follow:

and Pedaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah; Kimchi says these were the sons of Salathiel; but I rather think they were the sons of Jeconiah, and brethren of Salathiel, because of what follows.

Gill: 1Ch 3:19-24

And the sons of Pedaiah were, Zerubbabel and Shimei,.... Here arises a difficulty, since elsewhere Zerubbabel is said to be the son of Shealtiel, Hag 1:1 some think this is not the same Zerubbabel here as there; so Grotius ^u; but I see no reason for that; but this difficulty may be removed by observing, that if Pedaiah was a son of Salathiel, as Kimchi thinks, then Zerubbabel, being his grandson, may be called his son, as grandsons are sometimes called sons in Scripture; or rather, Salathiel, having no children, adopted Zerubbabel, his brother's son, and made him successor in the government; so that he was the son of Pedaiah by birth, and of Salathiel by adoption; or else Salathiel dying without children, his brother Pedaiah, according to the law, married his widow, and by her had Zerubbabel, who was the proper son of Pedaiah, and the legal son of Salathiel:

and the sons of Zerubbabel; Meshullam: who is called Abiud, Mat 1:13 another son of his, with their father, is mentioned in this verse, and five more in the next. From hence to the end of the chapter, the genealogy is carried on from the captivity of Babylon, out of which Zerubbabel came, to the coming of Christ; and if Ezra was the writer of this book, as is generally thought, who was contemporary with Zerubbabel, this account must be written by another hand: and it may be observed, that it is carried on in the same number of generations as in Matthew; and here it stands thus:

Zerubbabel, Hananiah, Jesaiah, Rephaiah, Arnan, Obadiah, Shecaniah, Shemaiah, Neariah, Elioenai, Anani; in Matthew thus, "Zerubbabel, Abiud, Eliakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph"; the difference in names may be accounted for by their having two names; and it is remarkable that the Targum makes Anani to be the King Messiah, who was to be revealed; which, though it makes one generation less to his time, yet plainly shows that the Jews expected the Messiah to come at the end of this genealogy, and about the time Jesus the true Messiah did. Anani is reckoned by other Jews a name of the Messiah, who is said to come in the clouds of heaven, which "Anani" signifies; see Gill on Dan 7:13.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 3:16

¹ tn Heb “Jeconiah,” a variation of the name “Jehoiachin” (also in v. 17).

NET Notes: 1Ch 3:17

¹ tn Heb “prisoner.” Jehoiachin was carried off to Babylon as a prisoner. See 2 Chr 36:10.

Geneva Bible: 1Ch 3:15

And the sons of Josiah [were], the ^{( e )} firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum.

^{( e )} So called because he was preferred for the royal dignity before his brother Jehoiakim who was the elder.

Geneva Bible: 1Ch 3:19

And the sons of Pedaiah [were], ^{( f )} Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister:

^{( f )} Matthew says that Zerubbabel was the son of Shealtiel, meaning that he was his nephew according to the Hebrew speech: for he was Pedaiah's son.

Geneva Bible: 1Ch 3:22

And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, ^{( g )} six.

^{( g )} So that Shemaiah was Shechaniah's natural son, and the other five his nephews and in all there were six.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 3:1-24

1 The sons of David.

10 His line to Zedekiah.

17 The successors of Jeconiah.

MHCC: 1Ch 3:1-24

Of all the families of Israel, none were so illustrious as the family of David: here we have a full account of it. From this family, as concerning the flesh, Christ came. The attentive observer will perceive that the children of the righteous enjoy many advantages.

Matthew Henry: 1Ch 3:10-24

David having nineteen sons, we may suppose them to have raised many noble families in Israel whom we never hear of in the history. But the scripture gives us an account only of the descendants of Solomon here, and of Nathan, Lu. 3. The rest had the honour to be the sons of David; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers as man, the sons of Solomon his predecessors as king. We have here, 1. The great and celebrated names by which the line of David is drawn down to the captivity, the kings of Judah in a lineal succession, the history of whom we have had at large in the two books of Kings and shall meet with again in the second book of Chronicles. Seldom has a crown gone in a direct line from father to son for seventeen descents together, as here. This was the recompence of David's piety. About the time of the captivity the lineal descent was interrupted, and the crown went from one brother to another and from a nephew to an uncle, which was a presage of the eclipsing of the glory of that house. 2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the captivity. The only famous man of that house that we meet with at their return from captivity was Zerubbabel, elsewhere called the son of Salathiel, but appearing here to be his grandson (1Ch 3:17-19), which is usual in scripture. Belshazzar is called Nebuchadnezzar's son, but was his grandson. Salathiel is said to be the son of Jeconiah because adopted by him, and because, as some think, he succeeded him in the dignity to which he was restored by Evil-merodach. Otherwise Jeconiah was written childless: he was the signet God plucked from his right hand (Jer 22:24), and in his room Zerubbabel was placed, and therefore God saith to him (Hag 2:23), I will make thee as a signet. The posterity of Zerubbabel here bear not the same names that they do in the genealogies (Mt. 1, or Lu. 3), but those no doubt were taken from the then herald's office, the public registers which the priests kept of all the families of Judah, especially that of David. The last person named in this chapter is Anani, of whom bishop Patrick says that the Targum adds these words, He is the king Messiah, who is to be revealed, and some of the Jewish writers give this reason, because it is said (Dan 7:13), the son of man came gnim gnanani - with the clouds of heaven. The reason indeed is very foreign and far-fetched; but that learned man thinks it may be made use of as an evidence that their minds were always full of the thoughts of the Messiah and that they expected it would not be very long after the days of Zerubbabel before the set time of his approach would come.

Keil-Delitzsch: 1Ch 3:10-16

The kings of the house of David from Solomon till the exile. - Until Josiah the individual kings are mentioned in their order, each with the addition בּנו , son of the preceding, 1Ch 3:10-14; the only omission being that of the usurper Athaliah, because she did not belong to the posterity of David. But in 1Ch 3:15 four sons of Josiah are mentioned, not "in order to allow of a halt in the long line of David's descendants after Josiah the great reformer"(Berth.), but because with Josiah the regular succession to the throne in the house of David ceased. For the younger son Jehoahaz, who was made king after his father's death by the people, was soon dethroned by Pharaoh-Necho, and led away captive to Egypt; and of the other sons Jehoiakim was set up by Pharaoh, and Zedekiah by Nebuchadnezzar, so that both were only vassals of heathen lords of the land, and the independent kingship of David came properly to an end with the death of Josiah. Johanan, the first-born of the sons of Josiah, is not to be identified with Jehoahaz, whom the people raised to the throne. For, in the first place, it appears from the statement as to the ages of Jehoahaz and Jehoiakim in 2Ki 23:31, 2Ki 23:36; 2Ch 36:2, 2Ch 36:5, that Jehoahaz was two years younger than Jehoiakim, and consequently was not the first-born. In Jer 22:11 it is expressly declared that Shallum, the fourth son of Josiah, was king of Judah instead of his father, and was led away into captivity, and never saw his native land again, as history narrates of Jehoahaz. From this it would appear that Shallum took, as king, the name Jehoahaz. Johanan, the first-born, is not met with again in history, either because he died early, or because nothing remarkable could be told of him. Jehoiakim was called Eliakim before he was raised to the throne (2Ki 23:24). Zedekiah was at first Mattaniah (2Ki 24:17). Zedekiah, on his ascending the throne, was younger than Shallum, and that event occurred eleven years after the accession of Shallum = Jehoahaz. Zedekiah was only twenty-one years old, while Jehoahaz had become king in his twenty-third year. But in our genealogy Zedekiah is introduced after Jehoiakim, and before Shallum, because, on the one hand, Jehoiakim and Zedekiah had occupied the throne for a longer period, each having been eleven years king; and on the other, Zedekiah and Shallum were sons of Hamutal (2Ki 23:31; 2Ki 24:18), while Jehoiakim was the son of Zebudah (2Ki 23:36). According to age, they should have followed each other in this order - Johanan, Jehoiakim, Shallum, and Zedekiah; and in respect to their kingship, Shallum should have stood before Jehoiakim. But in both cases those born of the same mother, Hamutal, would have been separated. To avoid this, apparently, Shallum has been enumerated in the fourth place, along with his full brother Zedekiah. In 1Ch 3:6 it is remarkable that a son of Jehoiakim's son Jeconiah is mentioned, named Zedekiah, while the sons of Jeconiah follow only in 1Ch 3:17 and 1Ch 3:18. Jeconiah (cf. Jer 24:1; shortened Coniah, Jer 22:24, Jer 22:28, and Jer 37:1) is called, as kings, in 2Ki 24:8. and 2Ch 36:9, Jehoiachin, another form of the name, but having the same signification, "Jahve founds or establishes."Zedekiah can only be a son of Jeconiah, for the בּנו which is added constantly denotes that the person so called is the son of his predecessor. Many commentators, certainly, were of opinion that Zedekiah was the same person as the brother of Jehoiakim mentioned in 1Ch 3:15 under the name Zidkijahu, and who is here introduced as son of Jeconiah, because he was the successor of Jeconiah on the throne. For this view support was sought in a reference to 1Ch 3:10., in which all Solomon's successors in the kingship are enumerated in order with בּנו . But all the kings who succeeded each other from Solomon to Josiah were also, without exception, sons of their predecessors; so that there בּנו throughout denotes a proper son, while King Zedekiah, on the contrary, was not the son, but an uncle of Jeconiah (Jehoiachin). We must therefore hold צדקיּה for a literal son of Jeconiah, and that so much the more, because the name צדקיּה differs also from צדקיּהוּ , as the name of the king is constantly written in 2Ki 24:17. and in 2Ch 36:10. But mention is made of this Zedekiah in 1Ch 3:16 apart from the other sons of Jeconiah (1Ch 3:17 and 1Ch 3:18), perhaps because he was not led away captive into exile with the others, but died in Judah before the breaking up of the kingdom.

Keil-Delitzsch: 1Ch 3:17-24

The descendants of the captive and exiled Jeconiah, and other families. - 1Ch 3:17. In the list of the son of Jeconiah it is doubtful if אסּר be the name of a son, or should be considered, as it is by Luther and others, an appellative, "prisoner,"in apposition to יכניה , "the sons of Jeconiah, the captive, is Shealtiel"(A. V. Salathiel). The reasons which have been advanced in favour of this latter interpretation are: the lack of the conjunction with שׁאלתּיאל ; the position of בּנו after שׁאלת , not after אסּר ; and the circumstance that Assir is nowhere to be met with, either in Mat 1:12 or in Seder olam zuta , as an intervening member of the family between Jeconiah and Shealtiel (Berth.). But none of these reasons is decisive. The want of the conjunction proves absolutely nothing, for in 1Ch 3:18 also, the last three names are grouped together without a conjunction; and the position of בּנו after שׁאלת is just as strange, whether Shealtiel be the first named son or the second, for in 1Ch 3:18 other sons of Jeconiah follow, and the peculiarity of it can only be accounted for on the supposition that the case of Shealtiel differs from that of the remaining sons. The omission of Assir in the genealogies in Matthew and the Seder olam also proves nothing, for in the genealogies intermediate members are often passed over. Against the appellative interpretation of the word, on the contrary, the want of the article is decisive; as apposition to יכניה , it should have the article. But besides this, according to the genealogy of Jesus in Luk 3:27, Shealtiel is a son of Neri, a descendant of David, of the lineage of Nathan, not of Solomon; and according to Hag 1:1, Hag 1:12; Ezr 3:2; Ezr 5:2, and Mat 1:12, Zerubbabel is son of Shealtiel; while, according to 1Ch 3:18 and 1Ch 3:19 of our chapter, he is a son of Pedaiah, a brother of Shealtiel. These divergent statements may be reconciled by the following combination. The discrepancy in regard to the enumeration of Shealtiel among the sons of Jeconiah, a descendant of Solomon, and the statement that he was descended from Neri, a descendant of Nathan, Solomon's brother, is removed by the supposition that Jeconiah, besides the Zedekiah mentioned in 1Ch 3:16, who died childless, had another son, viz., Assir, who left only a daughter, who then, according to the law as to heiresses (Num 27:8; Num 36:8.), married a man belonging to a family of her paternal tribe, viz., Neri, of the family of David, in the line of Nathan, and that from this marriage sprang Shealtiel, Malchiram, and the other sons (properly grandsons) of Jeconiah mentioned in 1Ch 3:18. If we suppose the eldest of these, Shealtiel, to come into the inheritance of his maternal grandfather, he would be legally regarded as his legitimate son. In our genealogy, therefore, along with the childless Assir, Shealtiel is introduced as a descendant of Jeconiah, while in Luke he is called, according to his actual descent, a son of Neri. The other discrepancy in respect to the descendants of Zerubbabel is to be explained, as has been already shown on Hag 1:1, by the law of Levirate marriage, and by the supposition that Shealtiel died without any male descendants, leaving his wife a widow. In such a case, according to the law (Deu 25:5-10, cf. Mat 22:24-28), it became the duty of one of the brothers of the deceased to marry his brother's widow, that he might raise up seed, i.e., posterity, to the deceased brother; and the first son born of this marriage would be legally incorporated with the family of the deceased, and registered as his son. After Shealtiel's death, his second brother Pedaiah fulfilled this Levirate duty, and begat, in his marriage with his sister-in-law, Zerubbabel, who was now regarded, in all that related to laws of heritage, as Shealtiel's son, and propagated his race as his heir. According to this right of heritage, Zerubbabel is called in the passages quoted from Haggai and Ezra, as also in the genealogy in Matthew, the son of Shealtiel. The בּנו seems to hint at this peculiar position of Shealtiel with reference to the proper descendants of Jeconiah, helping to remind us that he was son of Jeconiah not by natural birth, but only because of his right of heritage only, on his mother's side. As to the orthography of the name שׁאלתיאל , see on Hag 1:1. The six persons named in 1Ch 3:18 are not sons of Shealtiel, as Kimchi, Hiller, and others, and latterly Hitzig also, on Hag 1:1, believe, but his brothers, as the cop. ו before מלפּירם requires. The supposition just mentioned is only an attempt, irreconcilable with the words of the text, to form a series, thus: Shealtiel, Pedaiah his son, Zerubbabel his son, - so as to get rid of the differences between our verse and Hag 1:1; Ezr 3:2. In 1Ch 3:19 and 1Ch 3:20, sons and grandsons of Pedaiah are registered. Nothing further is known of the Bne Jeconiah mentioned in 1Ch 3:18. Pedaiah's son Zerubbabel is unquestionably the prince of Judah who returned to Jerusalem in the reign of Cyrus in the year 536, at the head of a great host of exiles, and superintended their settlement anew in the land of their fathers (Ezra 1-6). Of Shimei nothing further is known. In 1Ch 3:19 and 1Ch 3:20, the sons of Zerubbabel are mentioned, and in 1Ch 3:21 two grandsons are named. Instead of the singular וּבן some MSS have וּבני , and the old versions also have the plural. This is correct according to the sense, although וּבן cannot be objected to on critical grounds, and may be explained by the writer's having had mainly in view the one son who continued the line of descendants. By the mention of their sister after the first two names, the sons of Zerubbabel are divided into two groups, probably as the descendants of different mothers. How Shelomith had gained such fame as to be received into the family register, we do not know. Those mentioned in 1Ch 3:20 are brought together in one group by the number "five." חסד יוּשׁב , "grace is restored,"is one name. The grandsons of Zerubbabel, Pelatiah and Jesaiah, were without doubt contemporaries of Ezra, who returned to Jerusalem from Babylon seventy-eight years after Zerubbabel.

After these grandsons of Zerubbabel, there are ranged in 1Ch 3:21 , without any copula whatever, four families, the sons of Rephaiah, the sons of Arnan, etc.; and of the last named of these, the sons of Shecaniah, four generations of descendants are enumerated in 1Ch 3:22-24, without any hint as to the genealogical connection of Shecaniah with the grandsons of Zerubbabel. The assertion of more modern critics, Ewald, Bertheau, and others, that Shecaniah was a brother or a son of Pelatiah or Jesaiah, and that Zerubbabel's family is traced down through six generations, owes its origin to the wish to gain support for the opinion that the Chronicle was composed long after Ezra, and is without any foundation. The argument of Bertheau, that "since the sons of Rephaiah, etc., run parallel with the preceding names Pelatiah and Jesaiah, and since the continuation of the list in 1Ch 3:22 is connected with the last mentioned Shecaniah, we cannot but believe that Pelatiah, Jesaiah, Rephaiah, Arnan, Obadiah, and Shecaniah are, without exception, sons of Hananiah,"would be well founded if, and only if, the names Rephaiah, Arnan, etc., stood in our verse, instead of the sons of Rephaiah, the sons of Arnan, etc., for Pelatiah and Jesaiah are not parallel with the sons of Arnan. Pelatiah and Jesaiah may perhaps be sons of Hananiah, but not the sons of Rephaiah, Arnan, etc. These would be grandsons of Hananiah, on the assumption that Rephaiah, Arnan, etc., were brothers of Pelatiah and Jesaiah, and sons of Hananiah. But for this assumption there is no tenable ground; it would be justified only if our present Masoretic text could lay claim to infallibility. Only on the ground of a belief in this infallibility of the traditional text could we explain to ourselves, as Bertheau does, the ranging of the sons of Rephaiah, the sons of Arnan, etc., along with Pelatiah and Jesaiah, called sons of Hananiah, by supposing that Rephaiah, Arnan, Obadiah, and Shecaniah are not named as individuals, but are mentioned together with their families, because they were the progenitors of famous races, while Pelatiah and Jesaiah either had no descendants at all, or none at least who were at all renowned. The text, as we have it, in which the sons of Rephaiah, etc., follow the names of the grandsons of Zerubbabel without a conjunction, and in which the words שׁכניה וּבני , and a statement of the names of one of these בּנים and his further descendants, follow the immediately preceding שׁכניה בּני , has no meaning, and is clearly corrupt, as has been recognised by Heidegger, Vitringa, Carpzov, and others. Owing, however, to want of information from other sources regarding these families and their connection with the descendants of Zerubbabel, we have no means whatever of restoring the original text. The sons of Rephaiah, the sons of Arnan, etc., were, it may be supposed, branches of the family of David, whose descent or connection with Zerubbabel is for us unascertainable. The list from רפיה בּני , 1Ch 3:21 , to the end of the chapter, is a genealogical fragment, which has perhaps come into the text of the Chronicle at a later time.

(Note: Yet at a very early time, for the lxx had before them our present text, and sought to make sense of it by expressing the four times recurring בּני , 1Ch 3:21 , by the singular בּנו in every case, as follows: καὶ Ἰεσίας υἱὸς αὐτοῦ, Ῥαφὰλ υἱὸς αὐτοῦ, Ὀρνὰ υἱὸς αὐτοῦ, etc.; according to which, between Hananiah and Shecaniah seven consecutive generations would be enumerated, and Zerubbabel's family traced down through eleven generations. So also Vulg. and Syr.)

Many of the names which this fragment contains are met with singly in genealogies of other tribes, but nowhere in a connection from which we might drawn conclusions as to the origin of the families here enumerated, and the age in which they lived. Bertheau, indeed, thinks "we may in any case hold Hattush, 1Ch 3:22, for the descendant of David of the same name mentioned in Ezr 8:2, who lived at the time of Ezra;"but he has apparently forgotten that, according to his interpretation of our verse, Hattush would be a great-grandson of Zerubbabel, who, even if he were then born, could not possibly have been a man and the head of a family at the time of his supposed return from Babylon with Ezra, seventy-eight years after the return of his great-grandfather to Palestine. Other men too, even priests, have borne the name Hattush; cf. Neh 3:10; Neh 10:5; Neh 12:2. There returned, moreover, from Babylon with Ezra sons of Shecaniah (Ezr 8:3), who may as justly be identified with the sons of Shecaniah mentioned in 1Ch 3:22 of our chapter as forefathers or ancestors of Hattush, as the Hattush here is identified with the Hattush of Ezr 8:2. But from the fact that, in the genealogy of Jesus, Matt 1, not a single one of the names of descendants of Zerubbabel there enumerated coincides with the names given in our verses, we may conclude that the descendants of Shecaniah enumerated in 1Ch 3:22-24 did not descend from Zerubbabel in a direct line. Intermediate members are, it is true, often omitted in genealogical lists; but who would maintain that in Matthew seven, or, according to the other interpretation of our verse, nine, consecutive members have been at one bound overleapt? This weighty consideration, which has been brought forward by Clericus, is passed over in silence by the defenders of the opinion that our verses contain a continuation of the genealogy of Zerubbabel. The only other remark to be made about this fragment is, that in 1Ch 3:22 the number of the sons of Shecaniah is given as six, while only five names are mentioned, and that consequently a name must have fallen out by mistake in transcribing. Nothing further can be said of these families, as they are otherwise quite unknown.

Constable: 1Ch 1:1--9:44

I. ISRAEL'S HISTORICAL ROOTS chs. 1--9

"The fact that the author of 1 and 2 Chronicles devoted nine chapters out of sixty-five to genealogies (1 Chr 1-9) makes clear that these were of great importance to him and bear significantly on his purpose in writing his work. This purpose needs to be understood by any commentator who would elucidate the nature of these volumes.

"We may define a genealogy as a written or oral expression of the descent of a person or persons from an ancestor or ancestors.'¹⁸ They may display breadth (These were the sons of Israel: Reuben, Simeon, Levi, Judah,' 1 Chr 2:1) and depth (the sons of Solomon: Rehoboam, Abijah his son, Asa his son,' 1 Chr 3:10). This latter genealogy and others of its type that display depth alone are termed linear.' Biblical genealogies, like the extrabiblical ones, are normally quite limited in depth, rarely extending beyond ten or twelve generations but often from four to six. In 1 Chronicles 2-9 we have an exception. Perhaps the writer sometimes joined separate genealogies.

"If a genealogy displays breadth as well as depth, it is termed segmented,' or mixed.' In Chronicles multiple descendants of an ancestor are frequently named, but not all the lives are pursued to later generations. Genealogies may proceed from parent to child (descending, as in 1 Chr 9:39-44) or from child to parent (ascending, as in 1 Chr 9:14-16).

"The two types of genealogy, linear and segmented, serve different purposes. The linear genealogy seeks to legitimize an individual by relating him to an ancestor whose status is established. The segmented genealogy is designed to express relationships between the various branches of a family."¹⁹

"Their function, broadly speaking, is to show that the promises and purposes of God continue."²⁰

The aim of the genealogies "is to paint a portrait of the people of God in its ideal extent as a symbol of both the particularity of his election and the breadth of his grace."²¹

". . . it should be noted that a further theme of Chr., that of the Lord's willingness to start afresh with his errant people, is also tucked away almost unnoticed in the genealogies."²²

Guzik: 1Ch 3:1-24

1 Chronicles 3 - The Royal Line of David and the House of Jesse

A. The descendants of David.

1. (1-3) The wives of David and their sons.

Now these were the sons of David who were born to him in Hebron: The firstborn was Amnon, by Ahinoam the Jezreelitess; the second, Daniel, by Abigail the Carmelitess; the third, Absalom the son of Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah the son of Haggith; the fifth, Shephatiah, by Abital; the sixth, Ithream, by his wife Eglah.

a. Now these were the sons of David: David had several wives (seven are listed here; Ahinoam the Jezreelitess, Abigail the Carmelitess, Maacah, Haggith, Abital, Eglah, Bathshua). These were in addition to his concubines (1 Kings 3:9).

i. Daniel: "In 2 Samuel 3:3, this person is called Chileab; he probably had two names. The Targum says, 'The second, Daniel, who was also called Chileab, because he was in every respect like to his father." (Clarke)

b. Eglah: Most suppose that this is another name for Michal, the daughter of Saul.

2. (4-9) Sons born to David in Jerusalem.

These six were born to him in Hebron. There he reigned seven years and six months, and in Jerusalem he reigned thirty-three years. And these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon; four by Bathshua the daughter of Ammiel. Also there were Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet; nine in all. These were all the sons of David, besides the sons of the concubines, and Tamar their sister.

a. And in Jerusalem he reigned thirty-three years: The reign of David can be divided into these two parts; before he made Jerusalem his capital city and after.

b. Bathshua: Most suppose that this is another name for Bathsheba.

i. "Bathshua is probably an alternative pronunciation for Bathsheba, perhaps influence by 2:3, though Solomon is described unexpectedly as her fourth son (cf. 2 Samuel 12:24-25)." (Selman)

B. The royal line of Judah after David.

1. (10-16) The line of David unto the time of Judah's exile.

Solomon's son was Rehoboam; Abijah was his son, Asa his son, Jehoshaphat his son, Joram his son, Ahaziah his son, Joash his son, Amaziah his son, Azariah his son, Jotham his son, Ahaz his son, Hezekiah his son, Manasseh his son, Amon his son, and Josiah his son. The sons of Josiah were Johanan the firstborn, the second Jehoiakim, the third Zedekiah, and the fourth Shallum. The sons of Jehoiakim were Jeconiah his son and Zedekiah his son.

a. Solomon's son was Rehoboam: This section traces the descent of the line of David from Solomon to the time after the exile, when Chronicles seems to have been written.

i. "All the Davidic kings are here, and only Athaliah, Ahab's daughter (cf. 2 Kings 11) is missing." (Selman)

ii. "Josiah's firstborn son, Johanan, is not mentioned elsewhere and may have died young." (Payne)

iii. Selman on Shallum, Jehoiakim, and Zedekiah: "The information here cannot be reconciled with what is said about their ages in 2 Kings 23:31, 26; 24:18, and it is easiest to assume some scribal error in connection with the numbers."

2. (17-24) The line of David after the time of Judah's exile.

And the sons of Jeconiah were Assir, Shealtiel his son, and Malchiram, Pedaiah, Shenazzar, Jecamiah, Hoshama, and Nedabiah. The sons of Pedaiah were Zerubbabel and Shimei. The sons of Zerubbabel were Meshullam, Hananiah, Shelomith their sister, and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab-Hesed; five in all. The sons of Hananiah were Pelatiah and Jeshaiah, the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, and the sons of Shechaniah. The son of Shechaniah was Shemaiah. The sons of Shemaiah were Hattush, Igal, Bariah, Neariah, and Shaphat; six in all. The sons of Neariah were Elioenai, Hezekiah, and Azrikam; three in all. The sons of Elioenai were Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani; seven in all.

a. And the sons of Jeconiah: These were the descendants of the line of David born after the fall of Judah. They carried on the royal line of David.

i. "Jeremiah has said (1 Chronicles 22:30 ) that Jeconiah, or, as he calls him, Coniah, should be childless; but this must refer to his posterity being deprived of the throne, and indeed thus the prophet interprets it himself: For no man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Judah." (Clarke)

ii. "Through this multitude of largely unknown names, the Chronicler points out that God's election purposes were still at work despite the vicissitudes of Judah's history (e.g. 2:3,7) and the exile (e.g. 3:17-24)." (Selman)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 1Ch 3:16

31. Was Josiah (Matthew 1:11) or Jehoiakim (1 Chronicles 3:16) the father of Jechoniah?

(Category: misunderstood the Hebrew usage)

This question is essentially the same as #30. Jehoiakim was Jeconiah's father and Josiah his grandfather. This is quite acceptable and results from Matthew's aesthetic telescoping of the genealogy, not from any error.

35. Jesus would (Luke 1:32) or would not (Matthew 1:11; 1 Chronicles 3:16 & Jeremiah 36:30) inherit David's throne?

(Category: misunderstood the Hebrew usage)

This answer follows on directly from that to #26. Having shown that Matthew's genealogy is that of Joseph, it is obvious from Jeremiah 36:30 that none of Joseph's physical descendants were qualified to sit on David's throne as he himself was descended from Jeconiah. However, as Matthew makes clear, Jesus was not a physical descendant of Joseph. After having listed Joseph's genealogy with the problem of his descendance from Jeconiah, Matthew narrates the story of the virgin birth. Thus he proves how Jesus avoids the Jeconiah problem and remains able to sit on David's throne. Luke, on the other hand, shows that Jesus' true physical descendance was from David apart from Jeconiah, thus fully qualifying him to inherit the throne of his father David. The announcement of the angel in Luke 1:32 completes the picture: 'the Lord God will give him the throne of his father David'. This divine appointment, together with his physical descendance, make him the only rightful heir to David's throne.

(Fruchtenbaum 1993:12)

Contradiction: 1Ch 3:19

29. Which son of Zerubbabel was an ancestor of Jesus Christ, Abiud (Matthew 1:13) or Rhesa (Luke 3:27), and what about Zerubbabel in (1 Chronicles 3:19-20)?

(Category: misunderstood the Hebrew usage)

As with #28, two different Shealtiels necessitates two different Zerubbabels, so it is no problem that their sons had different names.

It should not surprise us that there was a Zerubbabel son of Shealtiel in both Mary's and Joseph's ancestry. Matthew tells us that Joseph's father was named Jacob. Of course, the Bible records another Joseph son of Jacob, who rose to become the second most powerful ruler in Egypt (Genesis 37-47). We see no need to suggest that these two men are one and the same, so we should have no problem with two men named Zerubbabel son of Shealtiel.

The Zerubbabel mentioned in 1 Chronicles 3:19,20 could easily be a third. Again, this causes no problem: there are several Marys mentioned in the Gospels, because it was a common name. The same may be true here. This Zerubbabel would then be a cousin of the one mentioned in Matthew 1:12,13. A comparison of Matthew and 1 Chronicles gives the following possible family tree:

Jehoiachin

|

Shealtiel----Malkiram----Pedaiah----Shenazzar----Jekamiah----Hoshama----Nedabiah----...

| |

Zerubbabel Zerubbabel----Shimei----...

| |

Abiud 7 sons

| (1 Ch. 3:19,20)

|

Joseph

Contradiction: 1Ch 3:20

29. Which son of Zerubbabel was an ancestor of Jesus Christ, Abiud (Matthew 1:13) or Rhesa (Luke 3:27), and what about Zerubbabel in (1 Chronicles 3:19-20)?

(Category: misunderstood the Hebrew usage)

As with #28, two different Shealtiels necessitates two different Zerubbabels, so it is no problem that their sons had different names.

It should not surprise us that there was a Zerubbabel son of Shealtiel in both Mary's and Joseph's ancestry. Matthew tells us that Joseph's father was named Jacob. Of course, the Bible records another Joseph son of Jacob, who rose to become the second most powerful ruler in Egypt (Genesis 37-47). We see no need to suggest that these two men are one and the same, so we should have no problem with two men named Zerubbabel son of Shealtiel.

The Zerubbabel mentioned in 1 Chronicles 3:19,20 could easily be a third. Again, this causes no problem: there are several Marys mentioned in the Gospels, because it was a common name. The same may be true here. This Zerubbabel would then be a cousin of the one mentioned in Matthew 1:12,13. A comparison of Matthew and 1 Chronicles gives the following possible family tree:

Jehoiachin

|

Shealtiel----Malkiram----Pedaiah----Shenazzar----Jekamiah----Hoshama----Nedabiah----...

| |

Zerubbabel Zerubbabel----Shimei----...

| |

Abiud 7 sons

| (1 Ch. 3:19,20)

|

Joseph

Critics Ask: 1Ch 3:19

1 CHRONICLES 3:19—What is the correct genealogical relationship of Pedaiah, Shealtiel, and Zerubbabel?

PROBLEM: According to the statement in 1 Chronicles 3:19 , Zerubbabel was the son of Pedaiah. However, according to Ezra 3:2 , Zerubbabel was the son of Shealtiel. What is the correct genealogical relationship?

SOLUTION: In 1 Chronicles 3:16-19 we find the following genealogy. This record shows that Zerubbabel was the son of Pedaiah and the nephew of Shealtiel,    Pedaiah’s older brother. Although the Bible does not record the death of Pedaiah, it is    reasonable to assume that he died shortly after Shimei was born, and Shealtiel, the oldest    of the sons of Jeconiah, adopted Zerubbabel as his own son.   

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 1 Chronicles (Outline)

• ADAM'S LINE TO NOAH. (1Ch. 1:1-23)
• SHEM'S LINE TO ABRAHAM. (1Ch 1:24-28)
• SONS OF ISHMAEL. (1Ch 1:29-31)
• SONS OF KETURAH. (1Ch 1:32-33)
• POSTERITY OF ABRAHAM BY ESAU. (1Ch 1:34-42)
• POSTERITY OF JUDAH. (1Ch 2:3-12)
• CHILDREN OF JESSE. (1Ch 2:13-17)
• POSTERITY OF CALEB. (1Ch. 2:18-55)
• SONS OF DAVID. (1Ch 3:1-9)
• HIS LINE TO ZEDEKIAH. (1Ch 3:10-16)
• SUCCESSORS OF JECONIAH. (1Ch 3:17-24)
• POSTERITY OF JUDAH BY CALEB THE SON OF HUR. (1Ch 4:1-8)
• OF JABEZ, AND HIS PRAYER. (1Ch 4:9-20)
• POSTERITY OF SHELAH. (1Ch 4:21-23)
• OF SIMEON. (1Ch. 4:24-43)
• THE LINE OF REUBEN. (1Ch 5:1-10)
• THE LINE OF GAD. (1Ch. 5:11-26)
• LINE OF THE PRIESTS. (1Ch. 6:1-48)
• OFFICE OF AARON AND HIS SONS. (1Ch. 6:49-81)
• SONS OF ISSACHAR. (1Ch 7:1-5)
• OF BENJAMIN. (1Ch 7:6-12)
• OF NAPHTALI. (1Ch 7:13)
• OF MANASSEH. (1Ch. 7:14-40)
• SONS AND CHIEF MEN OF BENJAMIN. (1Ch. 8:1-32)
• STOCK OF SAUL AND JONATHAN. (1Ch 8:33-40)
• ORIGINAL REGISTERS OF ISRAEL AND JUDAH'S GENEALOGIES. (1Ch. 9:1-26)
• SAUL'S OVERTHROW AND DEATH. (1Ch 10:1-7)
• THE PHILISTINES TRIUMPH OVER HIM. (1Ch 10:8-14)
• DAVID MADE KING. (1Ch 11:1-3)
• HE WINS THE CASTLE OF ZION FROM THE JEBUSITES BY JOAB'S VALOR. (1Ch 11:4-9)
• A CATALOGUE OF HIS WORTHIES. (1Ch. 11:10-47)
• THE COMPANIES THAT CAME TO DAVID AT ZIKLAG. (1Ch. 12:1-22)
• THE ARMIES THAT CAME TO HIM AT HEBRON. (1Ch. 12:23-40)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM. (1Ch 13:1-8)
• HIRAM'S KINDNESS TO DAVID; DAVID'S FELICITY. (1Ch 14:1-2)
• HIS WIVES. (1Ch 14:3-7)
• HIS VICTORIES OVER THE PHILISTINES. (1Ch 14:8-17)
• DAVID BRINGS THE ARK FROM OBEDEDOM. (1Ch. 15:1-24)
• DAVID'S FESTIVAL SACRIFICE AND LIBERALITY TO THE PEOPLE. (1Ch 16:1-6)
• HIS PSALM OF THANKSGIVING. (1Ch. 16:7-43)
• DAVID FORBIDDEN TO BUILD GOD A HOUSE. (1Ch 17:1-10)
• DAVID SUBDUES THE PHILISTINES AND MOABITES. (1Ch 18:1-2)
• DAVID SMITES HADADEZER AND THE SYRIANS. (1Ch 18:3-17)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (1Ch 19:1-5)
• JOAB AND ABISHAI OVERCOME THE AMMONITES. (1Ch 19:6-15)
• SHOPHACH SLAIN BY DAVID. (1Ch 19:16-19)
• RABBAH BESIEGED BY JOAB, SPOILED BY DAVID, AND THE PEOPLE TORTURED. (1Ch 20:1-3)
• THREE OVERTHROWS OF THE PHILISTINES AND THREE GIANTS SLAIN. (1Ch 20:4-8)
• DAVID SINS IN NUMBERING THE PEOPLE. (1Ch 21:1-13)
• HE BUILDS AN ALTAR. (1Ch 21:18-30)
• DAVID PREPARES FOR BUILDING THE TEMPLE. (1Ch 22:1-5)
• HE INSTRUCTS SOLOMON. (1Ch 22:6-19)
• DAVID MAKES SOLOMON KING. (1Ch 23:1)
• NUMBER AND DISTRIBUTION OF THE LEVITES. (1Ch 23:2-6)
• SONS OF GERSHON. (1Ch 23:7-11)
• OF KOHATH. (1Ch 23:12-20)
• OF MERARI. (1Ch 23:21-23)
• OFFICE OF THE LEVITES. (1Ch 23:24-32)
• DIVISION OF THE SONS OF AARON INTO FOUR AND TWENTY ORDERS. (1Ch. 24:1-19)
• NUMBER AND OFFICE OF THE SINGERS. (1Ch 25:1-7)
• THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)
• DIVISIONS OF THE PORTERS. (1Ch 26:1-12)
• THE GATES ASSIGNED BY LOT. (1Ch 26:13-19)
• LEVITES THAT HAD CHARGE OF THE TREASURES. (1Ch 26:20-28)
• OFFICERS AND JUDGES. (1Ch 26:29-32)
• TWELVE CAPTAINS FOR EVERY MONTH. (1Ch 27:1-15)
• PRINCES OF THE TWELVE TRIBES. (1Ch 27:16-24)
• DAVID EXHORTS THE PEOPLE TO FEAR GOD. (1Ch 28:1-8)
• HE ENCOURAGES SOLOMON TO BUILD THE TEMPLE. (1Ch 28:9-20)
• DAVID CAUSES THE PRINCES AND PEOPLE TO OFFER FOR THE HOUSE OF GOD. (1Ch 29:1-9)
• HIS REIGN AND DEATH. (1Ch 29:26-30)

TSK: 1 Chronicles 3 (Chapter Introduction)

Overview

1Ch 3:1, The sons of David; 1Ch 3:10, His line to Zedekiah; 1Ch 3:17, The successors of Jeconiah.

Poole: 1 Chronicles (Book Introduction)

FIRST BOOK OF THE CHRONICLES

THE ARGUMENT

THESE Books of the CHRONICLES are not the same which are so called, 1Ki 14:19 , and elsewhere, (because some passages said to be there mentioned are not found here,) but other books, and written by other persons, and for other ends. Yet this same writer took out of those books such historical passages as were most useful or necessary. They were written after the Babylonish captivity, as appears from 2Ch 36:20 , &c., by Ezra; as may be gathered not only from the same words used in the place now quoted, and in the beginning of that book which goeth under the name of Ezra, but also from some other passages, which we may observe hereafter, and from the exactness and diligence here used in making catalogues of persons and families, which also is used in the Book of Ezra. If one or two passages seem to be of a later date, those were added by some other prophets; there being some few such additional passages in the Books of Moses. The chief design of these books is, to complete the history of the kings of Judah, and to gather up the fragments of sacred history which were omitted in the Books of Samuel and Kings, and to explain some passages there mentioned, and to give an exact account of the genealogies; which (though ignorant or inconsiderate persons may think trivial and useless) was a work of great necessity, to preserve the distinction of the tribes and families, that so it might appear that Christ came of that nation, and tribe, and family, of which he was to be born. And this account having been hitherto neglected, is most seasonably mentioned in these books, because this was to be in a manner the last part of the sacred and canonical history of the Old Testament, and therefore the fittest place to record those genealogies, upon which the truth and authority of the New Testament ill some sort depends. And whereas many things in these genealogies to us are obscure and doubtful, they were not so to the Hebrews; and all the persons here named were known to them by those very particular and exact genealogies, which they kept in their several families and in public registers; from whence this sacred penman, by the direction of God’ s Spirit, took those things which were of most importance.

Poole: 1 Chronicles 3 (Chapter Introduction)

CHRONICLES CHAPTER 3

The sons of David, 1Ch 3:1-9 . His line to Zedekiah, 1Ch 3:10-16 . The successors of Jeconiah. 1Ch 1:17-24 .

MHCC: 1 Chronicles (Book Introduction)

The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained.

MHCC: 1 Chronicles 3 (Chapter Introduction)

Genealogies.

Matthew Henry: 1 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Chronicles

In common things repetition is thought needless and nauseous; but, in sacred things, precept must be upon precept and line upon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phi 3:1. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no vain repetitions. We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with, 1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before. 2. It is still of use, that out of the mouth of two witnesses every word may be established, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezr 7:6. It is a groundless story of that apocryphal writer (2 Esdr. 14:21, etc.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew words of days - journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as 2Ch 5:9, there it is unto this day, which must have been written before the destruction of the temple. The Septuagint calls it a book Paraleipomenōn - of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have, I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but have their use and end in Christ, ch. 1-9. Divers little passages of history are here inserted which we had not before. II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. 10-21. III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. 22-29. These are words of days, of the oldest days, of the best days, of the Old Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity.

Matthew Henry: 1 Chronicles 3 (Chapter Introduction)

Of all the families of Israel none was so illustrious as the family of David. That is the family which was mentioned in the foregoing chapter (1Ch 3:15). Here we have a full account of it. I. David's sons (1Ch 3:1-9). II. His successors in the throne as long as the kingdom continued (1Ch 3:10-16). III. The remains of his family in and after the captivity (1Ch 3:17-24). From this family, " as concerning the flesh, Christ came."

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

The earliest Hebrew title for the Books of Chronicles translates as, "The Things Left Behind." This name describes Chronicles as containing remnants of the monarchy history not recorded in the preceding Old Testament historical books. A later title that appears in most copies of the Hebrew Bible is, "The Accounts of the Days," or "Daily Matters." This title emphasizes the nature of Chronicles as official annals (cf. Esth. 2:23; 1 Kings 14:19). Chronicles contains the official records of the kings of Israel, especially those of the Southern Kingdom after the kingdom split. The English title "Chronicles" comes down to us from this later Hebrew one.

As was true of Samuel and Kings, the Septuagint (Greek) translation of the Hebrew Old Testament was responsible for dividing the single Book of Chronicles into 1 and 2 Chronicles. Scribes divided these long books to make them easier for copyists, publishers, and readers to handle. We could translate the Septuagint title as, "Things Omitted." This title implies that Chronicles contains material left out of other inspired histories of Israel. This is true. Of course, it also contains much material that the former historical books included.

Writer and Date

Early Jewish tradition recorded in the Talmud ascribed the authorship of Chronicles to Ezra. Recent studies of the linguistic differences that exist between the Books of Ezra and Chronicles have led some modern scholars to reject this ancient view.¹ Internal evidence suggests that if the writer was not Ezra he was probably a contemporary of Ezra.

There is quite a bit of difference of opinion even among conservative evangelical scholars regarding the date of composition. Most of these people place it within Ezra's lifetime (ca. 450-400 B.C.).² This date would make Chronicles one of the last if not the last historical book of the Old Testament. The date of composition of Ezra was probably about 446 B.C. The Book of Nehemiah probably came into existence between 420 and 400 B.C. The date of writing of Esther was probably shortly after 473 B.C.

"It is now clear from comparison of Chronicles with the Samaritan Pentateuch and the Greek translations of the Pentateuch that the text Chronicles used was more like these texts than the MT [Masoretic Text]."³

Scholars vary greatly in their ideas concerning the date of composition. Some of them hold a date as early as the middle of the fifth century B.C. (450 B.C.) while others date Chronicles as late as 200 B.C.⁴

Scope and Purpose

Chronicles covers a broader period of history than any other Old Testament book. It begins with Adam and ends with Anani who lived eight generations after King Jehoiachin (1 Chron. 3:24). If we allow 25 years for each generation, the birth of Anani would have been between 425 and 400 B.C.

"In Near Eastern antiquity, the generation (that is the years between a man's birth and his begetting his first-born son) is ordinarily 25 years or less."⁵

Since the writer had great interest in David's family it is unlikely that any of David's descendants after Anani were alive when he wrote the book. If they had been, the writer probably would have included their names.

Other Old Testament books, especially Genesis, Samuel, and Kings, cover over half the material that Chronicles contains. There are two main reasons for this repetition. First, the writer wanted to give his readers another version of those events. In this respect Chronicles and the other historical books are similar to the Gospels in the New Testament. Each gives a unique interpretation and emphasis. Each writer selected the historical materials that would present what he wanted to emphasize. Chronicles is more similar to John's Gospel than the other Gospels. Both books are very sermonic, and each has a purpose that is easy to identify (John 20:30-31; 2 Chron. 7:14). Chronicles is also similar to Deuteronomy, the last book of the Pentateuch, which also preaches by recalling history.

Second, the writer of Chronicles explained and expounded the meaning of many events in Israel's history much as the writers of modern commentaries do. This was especially important since the original readers of Chronicles needed to remember their history and the spiritual issues that had molded and would mold their destiny. These observations would guide them as they sought to reestablish Israel in the Promised Land after the Babylonian captivity.

"The purpose of these two volumes [1 and 2 Chronicles] is to review the history of Israel from the dawn of the human race to the Babylonian captivity and Cyrus' edict of restoration. This review is composed with a very definite purpose in mind, to give to the Jews of the Second Commonwealth the true spiritual foundations of their theocracy as the covenant people of Jehovah. This historian's purpose is to show that the true glory of the Hebrew nation was found in its covenant relationship to God, as safeguarded by the prescribed forms of worship in the temple and administered by the divinely ordained priesthood under the protection of the divinely authorized dynasty of David. Always the emphasis is upon that which is sound and valid in Israel's past as furnishing a reliable basis for the task of reconstruction which lay ahead. Great stress is placed upon the rich heritage of Israel and its unbroken connection with the patriarchal beginnings (hence the prominence accorded to genealogical lists)."⁶

". . . the Chronicler' is no mere chronicler! He is a theologian, sharing with all the biblical writers the burden of interpreting God's ways to human beings."⁷

The writer saw principles operating in history. He selected unmistakable instances of them and applied them to his own times.

"If Kings, composed after the final collapse of the kingdom in 586 B.C., concentrates on how sin leads to defeat (2 Kings 17:15, 18), then Chronicles, coming after the two returns from exile in 537 and 458 B.C., recounts, from the same record, how faith is the victory' (2 Chron. 20:20, 22)."⁸

". . . the Chronicler goes even further than the Deuteronomic historian [i.e., the writer of 1 and 2 Kings] in attempting to correlate blessing with faithfulness and judgment with disobedience within each separate generation."⁹

Another statement of the purpose of Chronicles is as follows:

". . . to rally the returned remnant to hopeful temple worship . . . by demonstrating their link with the enduring Davidic promises."¹⁰

"The past is explained so that its institutions and religious principles become relevant to the present, and the ways of the present are legitimized anew by being connected to the prime source of authority--the formative period in the people's past."¹¹

Three major features of Chronicles appear when we isolate the material the writer included that is not in Samuel or Kings. First, the genealogies reflect the writer's goal of encouraging Israel's racial and religious purity. Second, the emphases on the temple, ark, and worship show his desire that the returned exiles reestablish worship according to the Mosaic Law.¹² Third, the record of David's glories and the victories God gave his successors were his way of encouraging his original readers as they sought to reestablish their nation in the Promised Land.¹³

Conservative students of Chronicles differ in their opinion concerning the amount of Messianic expectation the Chronicler held out to his readers. My belief is that he did present some hope of a coming Messiah who would fulfill the promises given to David in the Davidic Covenant. I will point this out at the appropriate places in the notes that follow.¹⁴

Passages Unique to Chronicles (In probable chronological order)15
Genealogies	The genealogical tables	1 Chron. 1-9
David	The list of the men who came to David at Ziklag	1 Chron. 12:1-7
	The list of the men who joined David on his way to Ziklag	1 Chron. 12:19-22
	Data concerning the number of warriors who made David king	1 Chron. 12:23-40
	The Gadites who "separated themselves unto David"	1 Chron. 12:8-15
	David's hymn of praise when he moved the ark	1 Chron. 16:4-36
	David's final preparations for the building of the temple	1 Chron. 22:1-19
	The national convention	1 Chron. 23:1-9:22
Solomon	The making of the altar of brass	2 Chron. 4:1
	The close of Solomon's dedicatory prayer	2 Chron. 6:40-42
Rehoboam	The adherence of the Levites in all Israel to Rehoboam	2 Chron. 11:13-14
	The immigration of other pious Israelites to Judah	2 Chron. 11:16-17
	Rehoboam's fortifications	2 Chron. 11:5-12
	Rehoboam's family	2 Chron. 11:18-23
Abijah	Abijah's family	2 Chron. 13:21
Asa	The ten years of peace under Asa	2 Chron. 14:1
	Asa's defense policy	2 Chron. 14:6-8
	Asa's victory over Zerah the Ethiopian	2 Chron. 14:9-15
	The warning of the prophet Azariah	2 Chron. 15:1-7
	The four years of peace under Asa	2 Chron. 15:19
	The renewal of the covenant	2 Chron. 15:9-15
	The warning of the prophet Hanani	2 Chron. 16:7-9
	Asa's transgression	2 Chron. 16:10
Jehoshaphat	Jehoshaphat's strengthening of his kingdom	2 Chron. 17:1-7
	The mission of the princes, Levites and priests	2 Chron. 17:7-9
	Jehoshaphat's increasing power	2 Chron. 17:10-8:1
	The prophet Jehu's judgment on Jehoshaphat	2 Chron. 19:1-3
	Jehoshaphat's further reforms in worship and law	2 Chron. 19:4-11
	The deliverance from Moab and Ammon on Mt. Seir	2 Chron. 20:1-30
Jehoram	The posthumous message of Elijah to Jehoram	2 Chron. 21:12-15
	The invasion of the Philistines and Arabians	2 Chron. 21:16-17
	Jehoram's illness	2 Chron. 21:18
Joash	Joash's matrimonial affairs	2 Chron. 24:3
	The temple worship	2 Chron. 24:14
	The death of Jehoiada	2 Chron. 24:15-16
	The sins of Joash	2 Chron. 24:17-19
	The stoning of Zechariah	2 Chron. 24:20-22
	The reverses of Judah due to Hazael's operations	2 Chron. 24:23-24
Amaziah	Amaziah's planned expedition against Edom	2 Chron. 25:5
	Amaziah's hiring of 1000 mercenaries out of Israel and dismissing them	2 Chron. 25:6-10
	The pillage of the cities of Judah by the dismissed mercenaries	2 Chron. 25:13
	Amaziah's further wickedness	2 Chron. 25:14-16
Uzziah	Uzziah's success in war	2 Chron. 26:6-8
	Uzziah's building and farming	2 Chron. 26:9-10, 15
	Uzziah's army	2 Chron. 26:11-14
	Uzziah's fame	2 Chron. 26:8, 15
Jotham	Jotham's subjugation of the Ammonites	2 Chron. 27:5-6
Ahaz	Obed the prophet's obtaining the release of the Jewish captives during Ahaz's war with Rezin and Pekah	2 Chron. 28:9-15
	The Edomite and Philistine invasions under Ahaz	2 Chron. 28:17-19
Hezekiah	The cleansing of the temple by Hezekiah	2 Chron. 29:3-19
	The consecration of the temple	2 Chron. 29:20-36
	Preparations for the Passover	2 Chron. 30:1-12
	The keeping of the Passover	2 Chron. 30:13-22
	The keeping of "other seven days"	2 Chron. 30:23-27
	Hezekiah's further religious reforms	2 Chron. 31:2-21
	Hezekiah's wealth and building	2 Chron. 32:27-30
	Sennacherib's second entry into Judah for invasion	2 Chron. 32:1
	Hezekiah's precautions in view of Sennacherib's second entry into Judah for invasion	2 Chron. 32:2-8
	Hezekiah's renewed prosperity	2 Chron. 32:23
Manasseh	Manasseh's captivity	2 Chron. 33:11
	Manasseh's repentance and restoration	2 Chron. 33:12-13
	The acts of Manasseh after his restoration	2 Chron. 33:14-16
	The spiritual condition of the people	2 Chron. 33:17
Josiah	Josiah's early reformations	2 Chron. 34:3-7
Captivity	The length of the captivity	2 Chron. 36:20-21
	Cyrus' proclamation permitting return from the captivity	2 Chron. 36:22-23

Message¹⁶

The central subject of 1 and 2 Chronicles is the temple of God. Someone evidently wrote these books at the end of the Babylonian exile to encourage the Israelites to reestablish Israel's national life in the Promised Land. In view of this purpose the northern kingdom of Israel was of little interest to the writer. Judah is the kingdom in view, and David is the king in view. The central passion in David's life is in view, namely the building of the temple. Furthermore the reason for David's passion for the temple is in view. He saw that the recognition of God is of supreme importance in national life.

This is the message of the book. The recognition of God is of supreme importance in national life formally as well as really. The writer demonstrated this fact in the genealogies, and he illustrated it in David's life in the rest of 1 Chronicles.

The genealogies demonstrate the supreme importance of recognizing God in national life.

What was the writer emphasizing by his selective genealogy? This genealogy (chs. 1-9) shows that God has chosen to bless some individuals and not others. This was His plan from Adam to Nehemiah. God also chose to bring blessing to those who obeyed Him regardless of their other personal abilities or disabilities. Obedience is key to success. We can see a heart for God in obedience to God's will. There are two reasons God blesses people: His sovereign choice to bless, and our obedience to Him. Character grows out of obedience. Likewise God chose to bring cursing on those who were disobedient to Him regardless of their other personal rights and privileges.

The reason God chose to bless some individuals was to accomplish one ultimate goal. This goal was the fulfillment of His plans for His own glorification including the fulfillment of His promises to humanity. All the details of His choices of individuals contributed to His ultimate goal.

The genealogies teach us this lesson. The way to achieve permanence and success in individual life, and the way to achieve stability and success in national life, is to recognize God in life. Throughout history people and nations have succeeded or failed as they recognized God. This is a major point the writer was demonstrating in the genealogies. God has been selecting, changing, interrupting, and moving through history inexorably toward His ultimate goal.

The life of David, as narrated here, illustrates the supreme importance of recognizing God in national life (chs. 10-29).

The writer presented David as a strong model king. He selected four pictures from David's life. The first of these was his crowning that shows God's choice of him. The second was his capture of Jerusalem that was the victory that led to the temple. The third picture was his mighty men. It shows his influence on personal character and his true power. The fourth was the gathering of multitudes behind his leadership that shows his influence on the masses. All of these pictures are in a sense background for what follows concerning David.

What made David the great king he was? The writer showed that it was his attitude toward God that expressed itself in his attitude toward the temple. David's care for the ark (a symbol of God's grace) and his desire to build the temple (a symbol of worship that responds to God's grace) reveal his deepest passion in life. His master passion was that Israel should never forget the God who had chosen her for special blessing in the world. We can see that his great desire was not simply to build the temple. When God told him through Nathan not to build it, David accepted this. He was content to gather materials and to make plans because he saw the temple as a way of helping Israel remember her God.

The writer of 1 Chronicles wanted to show the importance of what the temple symbolized, namely Israel's national recognition of God. David's great desire was that Israel recognize God and express that recognition publicly.

As king, David ruled under the authority of God. As warrior, he executed the will of God. As poet, he constantly extolled the reign of God. He glorified God in every aspect of his life. He also appreciated the importance of recognizing God nationally.

The message of this book is still a timeless one for us today. The recognition of God is still extremely important in life nationally and individually. Just as God governs all individuals, He also governs all nations, not just Israel. Amos made the point that God governs all nations, not just Israel. All nations are accountable to Him (cf. Deut. 32). Even today one of the Jews' favorite names for God is "king of the universe."

It is important that we recognize God because of His selective activity that the genealogies highlight. Throughout all of history God has been choosing, selecting, lifting up, and casting down. He selects new people in every generation. If they fail, He selects others and keeps moving ahead. If the person we would normally expect God to use is not ready or is unqualified, God will choose another (cf. Saul and David). If the person with privilege does not respond to his opportunity, God will pass him by, find some other perhaps obscure person, and move on. How foolish it is for nations and individuals not to recognize Him in view of God's sovereign progress.

It is also important that we recognize God because of the effect recognizing Him has on life. Take God out of the life of nations and individuals and what happens? There is no moral standard. An English politician once said, "If there is no Bible, where is your textbook of morals? There is the supreme difficulty. We must teach morals, and there is no textbook or standard in the world if we take the Bible away."¹⁷

When we lose our moral standard we lose individual character. When we lose individual character we lose the basis for civilized society. These things build on each other. Awareness of the throne of God and the government of God is foundational for any social order.

It is extremely important for every nation to build the temple of God, to recognize God in its life. This creates an opportunity for people to deal with God. Movements that advocate removing recognition of God from national life are pernicious. The person who points people to God is the true patriot. David wrote, "Zeal for your house has eaten me up." What is God's temple today? It is the church (Matt. 16:18). As the church we must point people to God. This was the "point" of church steeples in the past, to point people to God.

Constable: 1 Chronicles (Outline)

Outline

I. Israel's historical roots chs. 1-9

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

B. David's coronation and capital 11:1-9

C. David's mighty men 11:10-12:40

D. David and the ark chs. 13-16

1. The removal of the ark from Kiriath-jearim ch. 13

2. Restoring fellowship with Yahweh ch. 14

3. The importance of the priests and Levites 15:1-15

4. The joy produced by God's presence 15:16-16:6

5. David's concern for the universal worship of Yahweh 16:7-43

E. God's covenant promises to David chs. 17-29

1. The first account of God's promises to David chs. 17-21

2. The second account of God's promises to David chs. 22-27

3. The third account of God's promises to David chs. 28-29

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

These Books are called by the Greek Interpreters, Paralipomenon; ( Greek: Paraleipomenon, ) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibre Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner) --- The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet) --- The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock) --- Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet) --- "Without it, a person would in vain pretend to understand the Scriptures." It is "an epitome of the Old Testament," and "explains many difficulties of the gospels." (St. Jerome) --- The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet) --- The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

This and the following book were reckoned by the Jews as one book, as appears by the Masoretic note at the end of the second book, and as is affirmed by Origen ^a and Jerom ^b; and they were by the ancients ^c called Chronicles, as they are by us; but they are different from the book of the chronicles of the kings of Israel and Judah, so often mentioned in the preceding books, seeing several things there referred to, as in them, are not to be found here; though no doubt many things here recorded were taken from thence under a divine direction. In the Greek version, and so in the Vulgate Latin version after that, they are called "Paralipomena", that is, things passed over or omitted, because they contain several anecdotes which are not to be found in the books of Samuel and Kings. The Hebrew title of them is, "Dibre Hayamim", words of days, day books or diaries, and what the Greeks call "Ephemerides"; though, as "yamim" sometimes signifies years, they may be named "annals"; and so the Arabic inscription is,

"the Books of Annals;''

and because they chiefly respect the kings of Judah, the Syriac inscription is,

"the Book of the Things that were done in the Times of the Kings of Judah.''

The Targum is,

"the Book of Genealogies, the Words of Days, which were from the Days of the World;''

because the first ten chapters consist of genealogies beginning from Adam. The inspired penman of these books must live after the return of the Jews from the Babylonish captivity, since he carries down the genealogy of the kings and princes of Judah beyond that time, 1Ch 3:17. It is generally thought by the Jews and Christians that Ezra was the writer of them, with which agrees the age in which he lived; and as it may seem, from the last of these books ending with the same words with which that under his name begins: so the Talmudists ^d say, that Ezra wrote his own book, and the genealogy of the chronicles unto his own, or unto Velo, "and he had brethren", 2Ch 21:2 and Jarchi affirms that he wrote them by the hand or means of Haggai, Zechariah, and Malachi, inspired prophets; though some Jewish writers ^e suppose they were written partly by him, and partly by Nehemiah; that all to 2Ch 21:2 were written by Ezra, and the rest by Nehemiah. Kimchi thinks that Ezra was not the first author and writer of these books, but that the books of Chronicles and Annals of the kings of Judah, and of the kings of Israel, were separately written before him; but that he only revised them, and with the men of the great synagogue added the genealogies, and put them into the canon of the Scriptures ^f. Spinosa ^g fancies they were written after Judas Maccabaeus had restored the temple, since the historian tells what families dwelt in Jerusalem in the times of Ezra, 1Ch 9:1 and speaks of the porters, 1Ch 9:17 two of which are mentioned, Neh 11:19 as if Ezra could not describe the families that lived when he did, or name the porters of the temple, since it was finished and dedicated in his time, Ezr 6:15, but however there is no doubt to be made of the authenticity of these books, since not only they have always been acknowledged by the Jews as a part of the canonical Scripture, and by ancient Christians, as appears by the catalogues of Melito ^h and Origen ⁱ; but there are plain references to them in the New Testament. The genealogy of Christ, by the evangelists, is formed out of them; the doxology in Rev 5:12 as some have observed, comes very near to what is used by David, 1Ch 29:11 and the passages in Act 7:48 contain the sense of what is expressed in 2Ch 2:5. The use and design of these books are chiefly to give a larger account of the kingdom of Judah, especially after the division of it from the ten tribes, and of the kings thereof, than what is given in the preceding books, as in the last of these books; and particularly they ascertain the genealogy of Christ, that it might be clear and plain of what tribe and family the Messiah came, that he descended from the tribe of Judah, and from the kings of the house of David, as in this first book. They both contain an history from Adam, to the deliverance of the Jews from their captivity in Babylon. The first of these books reaches, according to Hottinger ^k, to A. M. 2985, and the latter is an history of four hundred and seventy two years. According to Bishop Usher ^l the former contains a course of 2990 years, and the latter of four hundred and seventy eight.

Gill: 1 Chronicles 3 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 3

This chapter gives an account of the sons of David, born to him both in Hebron and in Jerusalem, 1Ch 3:1, and of his successors in the kingdom, to the Babylonish captivity, 1Ch 3:10, and of his family, to the coming of the Messiah, 1Ch 3:17.