Text -- 1 Chronicles 4:1-14 (NET)

Judah’s Descendants

4:1 The descendants of Judah: Perez, Hezron, Carmi, Hur, and Shobal. 4:2 Reaiah the son of Shobal was the father of Jahath, and Jahath was the father of Ahumai and Lahad. These were the clans of the Zorathites. 4:3 These were the sons of Etam: Jezreel, Ishma, and Idbash. Their sister was Hazzelelponi. 4:4 Penuel was the father of Gedor, and Ezer was the father of Hushah. These were the descendants of Hur, the firstborn of Ephrathah and the father of Bethlehem. 4:5 Ashhur the father of Tekoa had two wives, Helah and Naarah. 4:6 Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. 4:7 The sons of Helah: Zereth, Zohar, Ethnan, 4:8 and Koz, who was the father of Anub, Hazzobebah, and the clans of Aharhel the son of Harum. 4:9 Jabez was more respected than his brothers. His mother had named him Jabez, for she said, “I experienced pain when I gave birth to him.” 4:10 Jabez called out to the God of Israel, “If only you would greatly bless me and expand my territory! May your hand be with me! Keep me from harm so I might not endure pain!” God answered his prayer. 4:11 Kelub, the brother of Shuhah, was the father of Mehir, who was the father of Eshton. 4:12 Eshton was the father of Beth-Rapha, Paseah, and Tehinnah, the father of Ir Nahash. These were the men of Recah. 4:13 The sons of Kenaz: Othniel and Seraiah. The sons of Othniel: Hathath and Meonothai. 4:14 Meonothai was the father of Ophrah. Seraiah was the father of Joab, the father of those who live in Ge Harashim, who were craftsmen.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 4:1

The posterity: for only Pharez was his immediate son. But they are all mentioned here only to shew Shobal's descent from Judah.

Wesley: 1Ch 4:9

For courage, and for fervent piety. She records this, that it might be a memorandum to herself, to be thankful to God as long as she lived, for bringing her through that sorrow: and a memorandum to him, that she bore him into a vale of tears, in which he might expect few days and full of trouble. And the sorrow in his name might serve to put a seriousness upon his spirit.

Wesley: 1Ch 4:10

When he was undertaking some great and dangerous service.

Wesley: 1Ch 4:10

Drive out these Canaanites, whom thou hast commanded us to root out.

Wesley: 1Ch 4:10

That it may not oppress and overcome me: more is understood than is expressed. He useth this expression in allusion to his name, which signifies grief.

Wesley: 1Ch 4:10

Prospered him remarkably in his undertakings, in his studies, in his worldly business, and in his conflicts with the Canaanites.

Wesley: 1Ch 4:12

From these are sprung the present inhabitants of Rechab, a town not elsewhere mentioned.

Wesley: 1Ch 4:14

Of the inhabitants of the valley.

JFB: 1Ch 4:1

That is, "the descendants," for with the exception of Pharez, none of those here mentioned were his immediate sons. Indeed, the others are mentioned solely to introduce the name of Shobal, whose genealogy the historian intended to trace (1Ch 2:52).

JFB: 1Ch 4:9-10

Was, as many think, the son of Coz, or Kenaz, and is here eulogized for his sincere and fervent piety, as well, perhaps, as for some public and patriotic works which he performed. The Jewish writers affirm that he was an eminent doctor in the law, whose reputation drew so many scribes around him that a town was called by his name (1Ch 2:55); and to the piety of his character this passage bears ample testimony. The memory of the critical circumstances which marked his birth was perpetuated in his name (compare Gen 35:15); and yet, in the development of his high talents or distinguished worth in later life, his mother must have found a satisfaction and delight that amply compensated for all her early trials. His prayer which is here recorded, and which, like Jacob's, is in the form of a vow (Gen 28:20), seems to have been uttered when he was entering on an important or critical service, for the successful execution of which he placed confidence neither on his own nor his people's prowess, but looked anxiously for the aid and blessing of God. The enterprise was in all probability the expulsion of the Canaanites from the territory he occupied; and as this was a war of extermination, which God Himself had commanded, His blessing could be the more reasonably asked and expected in preserving them from all the evils to which the undertaking might expose him. In these words, "that it may not grieve me," and which might be more literally rendered, "that I may have no more sorrow," there is an allusion to the meaning of his name, Jabez, signifying "grief"; and the import of this petition is, Let me not experience the grief which my name implies, and which my sins may well produce.

JFB: 1Ch 4:10

Whatever was the kind of undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and God, in this instance, proved that He was not only the hearer, but the answerer of prayer.

JFB: 1Ch 4:13

The grandfather of Caleb, who from that relationship is called a Kenezite (Num 32:12).

JFB: 1Ch 4:14

Literally, "the father of the inhabitants of the valley"--"the valley of craftsmen," as the word denotes. They dwelt together, according to a custom which, independently of any law, extensively prevails in Eastern countries for persons of the same trade to inhabit the same street or the same quarter, and to follow the same occupation from father to son, through many generations. Their occupation was probably that of carpenters, and the valley where they lived seems to have been in the neighborhood of Jerusalem (Neh 11:35).

Clarke: 1Ch 4:1

The sons of Judah - A genealogy of this tribe has already been given in the second chapter. It is here introduced again, with some variations. Probably there were different copies in the public registers; and the writer of this book, finding that this second one contained some remarkable particulars, thought proper to insert it in this place: and no reader will regret the insertion, when he carefully considers the matter.

Clarke: 1Ch 4:3

These were of the father of Etam - "And these are the rabbins (doctors) living at Etam, Jezreel, Ishma, and Idbash."- T.

Clarke: 1Ch 4:7

And Ethnan - After this word we should, with the Targum, read Coz, whose posterity is mentioned in the next verse. Coz was probably the same as Kenaz.

Clarke: 1Ch 4:8

The son of Harum - Jabez should be mentioned at the end of this verse, else he is as a consequent without an antecedent.

Clarke: 1Ch 4:9

And Jabez was more honorable - This whole account is variously understood by some of the principal versions. I shall subjoin a translation of each

Septuagint. -

"And Igabes was more glorious than his brethren; and his mother called his name Igabes, saying, I have brought thee forth as Gabes. And Igabes invoked the God of Israel, saying, If in blessing thou wilt bless me, and enlarge my borders, and thy hand be with me, and wilt give me understanding not to depress me: and God brought about all that he requested.

Syriac. -

"And one of these was dear to his father and to his mother; and he called his name ainai , My Eye. And he said to him, In blessing may the Lord bless thee, and enlarge thy boundary; and may his hand be with thee; and may he preserve thee from evil, that it may not rule over thee; and may he give to thee whatsoever thou shalt request of him!

Arabic. -

"And this one (Hastahar or Harum) was beloved of his father and his mother: and they called his name aina , My Eye; and they said unto him, May the Lord bless thee, and multiply thy people, and may his hand be present with thee, because thou wast born in Beth-lehem!

These two latter versions seem to have copied each other, and the Vulgate is nearly, like ours, a literal rendering of the Hebrew; but the Chaldee is widely different from all the rest: -

Chaldee. -

"And Jabets also, he is Othniel, honorable and skilled in the law beyond his brethren, whose mother called his name Jabets, because she had borne him with sorrow. And Jabets prayed to the God of Israel, saying, O that in blessing thou wouldest bless me with children, and enlarge my borders with disciples; and that thy hand may be with me in business, that thou mayest make me like to my companions, that evil concupiscence may the less grieve me! And the Lord granted that which he prayed for.

Of this honorable person we know nothing but what is here mentioned, nor does the name occur in any other part of Scripture except in 1Ch 2:55, where it appears to be the name of a place, but is understood by the Chaldee to be the name of a person, as here. Though I have noticed this particularly in the note on that place, yet I think it right to add the Chaldee here, that all that concerns this worthy person may be seen at one view: -

1Ch 2:55 : "The families of the Rechabites, the son of Eliezer, the son of Moses, the disciples of Jabets; he was Othniel, the son of Kenaz. And he was called Jabets, יעבץ Yabets , because in his counsel [ בעיצתיה beqtsatih , from יעץ yaats , he counselled, advised, etc.] he instituted a school for disciples. They were called Tirathim, תרעתים, because in their hymns their voices were like trumpets, [from רע ra , to sound like a trumpet; see Num 10:9; 2Ch 13:12], and Shimathim, שמעתים, because in hearing, they lifted up their faces, i.e. in prayer, [from שמע shama , he heard, hearkened], and Suchathim, שוכתים, because they were overshadowed with the spirit of prophecy, [from שך sach , a tabernacle, or extended covering]."For farther particulars, see at the end of this chapter, 1Ch 4:43 (note).

Clarke: 1Ch 4:12

These are the men of Rechah - "These are the men of the great Sanhedrin."- T.

Defender: 1Ch 4:1

The descendants of Judah (chapters 2-4) and Levi (chapters 6, 9) are given in more detail than those from the other ten tribes. This correlates with the fact that one was the kingly tribe (Gen 49:10) and the other the priestly tribe (Deu 33:8-10). All of these genealogies seem superficially incomplete, sometimes even contradictory and unorganized. No doubt most of the problems could be solved if they had been preserved in complete form. Many different men had identical names in ancient Israel, just as in modern America. These lists were apparently compiled by Ezra the scribe (or at least someone from his time) after the return from the Babylonian captivity, using all the available records he could find still preserved. It was important for him to establish the inheritance of the various families as accurately as possible, since they had originally been given by God in perpetuity (Leviticus 25:23-55). As incomplete as these may have been on the human level, they do give us assurance that God does not forget His promises and that He has kept these genealogies in complete form on the divine level. Furthermore, their inclusion in the divinely inspired Scriptures of the Old Testament (note Paul's testimony in 2Ti 3:16, 2Ti 3:17) assures us that these lists of names are "profitable" to the "man of God." If nothing else, they show us that God does care about all individuals - not just nations or leaders of nations - and these Old Testament records are not just myths or allegories but are real historical records of real people and real events."

TSK: 1Ch 4:1

am 2283, etc. bc 1721, etc

Pharez : 1Ch 2:5; Gen 38:29, Gen 46:12; Num 26:20, Num 26:21; Rth 4:18; Mat 1:3; Luk 3:33, Phares, Esrom

Carmi : 1Ch 2:9, Chelubai, 1Ch 2:18, Caleb

TSK: 1Ch 4:2

Reaiah : 1Ch 2:52, Haroeh

Zorathites : 1Ch 2:53, 1Ch 2:54; Jos 15:33; Jdg 13:25

TSK: 1Ch 4:3

Etam : Jdg 15:11; 2Ch 11:6

TSK: 1Ch 4:4

Gedor : 1Ch 4:18, 1Ch 4:39; Jos 15:36

Hur : 1Ch 2:19, 1Ch 2:50

TSK: 1Ch 4:5

1Ch 2:24

TSK: 1Ch 4:8

Probably Jabez should be mentioned here; as otherwise he is as a consequent without an antecedent.

TSK: 1Ch 4:9

more : Gen 34:19; Isa 43:4; Act 17:11

Jabez : i.e. Sorrowful

I bare him : 1Ch 7:23; Gen 3:16, Gen 35:18; 1Sa 4:21

TSK: 1Ch 4:10

called : 1Ch 16:8; Gen 12:8; Job 12:4; Psa 55:16, Psa 99:6, Psa 116:2-4; Jer 33:3; Rom 10:12-14; 1Co 1:2

the God : Gen 32:28, Gen 33:20; 1Sa 1:17; Isa 41:17

Oh that : etc. Heb. If thou wilt, etc. Luk 19:42

bless me : Gen 12:2, Gen 32:26; Psa 72:17; Act 3:26; Eph 1:3

enlarge : Jos 17:14-18; Jdg 1:27-36; Pro 10:22

thine hand : Psa 119:173; Isa 41:10; Joh 10:28

that thou : Gen 48:16; Pro 30:8; Mat 6:13; Rom 12:9, Rom 16:19; 2Ti 4:18

keep me : Heb. do me

that it may : Psa 32:3, Psa 32:4, Psa 51:8, Psa 51:12; Mat 26:75; Joh 21:17; 2Co 2:1-7; Eph 4:30; Rev 3:19

God granted : 1Ki 3:7-13; Job 22:27, Job 22:28; Psa 21:4, Psa 65:2, Psa 66:19, Psa 66:20, Psa 116:1, Psa 116:2; Mat 7:7-11; Eph 3:20

TSK: 1Ch 4:12

Irnahash : or, the city of Nahash, 1Ch 4:12

TSK: 1Ch 4:13

Kenaz : Jos 15:17; Jdg 1:13, Jdg 3:9-11

Hathath : or, Hathath and Meonathai, who begat, etc

TSK: 1Ch 4:14

valley : or, inhabitants of the valley

Charashim : that is, craftsmen. 2Ki 24:14; Neh 11:35

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 4:3

Read, "These are the sons of the father (i. e. chief) of Etam"2Ch 11:6, a city of Judah, not far from Bethlehem.

Barnes: 1Ch 4:9

It is remarkable that Jabez should be introduced without description, or patronymic, as if a well-known personage. We can only suppose that he was known to those for whom Chronicles was written, either by tradition, or by writings which have perished. In 1Ch 4:10 Jabez alludes to his name, "sorrowful"(margin): "Grant that the grief implied in my name may not come upon me!"

Barnes: 1Ch 4:11-12

It has been conjectured from the strangeness of all the names in this list, that we have here a fragment of Canaanite record, connected with the family of the "Shua,"whose daughter Judah took to wife 1Ch 2:3; Gen 38:2, and whose family thus became related to the tribe of Judah.

Barnes: 1Ch 4:14

The words "and Meonothai"should he added to the end of 1Ch 4:13; but they should be retained also at the commencement of 1Ch 4:14. Or, see the marginal note.

Poole: 1Ch 4:1

The sons of Judah i.e. the posterity; for only Pharez was his immediate son. But they are all mentioned here only to show Shobal’ s descent from Judah, of whom he intended to speak more particularly.

Poole: 1Ch 4:2

Reaiah called Haroeh , 1Ch 2:52 ; of whom see there.

The families of the Zorathites of whom see on 1Ch 2:53 .

Poole: 1Ch 4:3

Etam is the name either of a man, or of a place; of which see below, 1Ch 4:32 2Ch 11:6 ; whose inhabitants descended from him. The name of his father is not here expressed.

Poole: 1Ch 4:4

Either they are other sons besides those mentioned 1Ch 2 , or there is some variation in their names, which is most frequent among the Hebrews, as hath been oft proved.

The father of Beth-lehem: this title is here given to the father, and 1Ch 2:51 , to Salma, his son, who had it either with or after his father. See Poole "1Ch 2:51" , See Poole "1Ch 2:52" .

Poole: 1Ch 4:7

Understand here,

and Coz , out of the beginning of the following verse. The like ellipses we have in the end of 2Ch 4:13 , and of 2Ch 7:18 .

Poole: 1Ch 4:9

Jabez one of the fathers of the families of Aharhel last mentioned.

More honourable than his brethren for courage, and especially for true and fervent piety, expressed in the following petition.

Poole: 1Ch 4:10

Jabez called on the God of Israel when he was undertaking some great and dangerous service.

Oh that thou wouldst bless me indeed I trust not to my own or people’ s valour, but only to thy blessing and help.

Enlarge my coast drive out these wicked and cursed Canaanites, whom thou hast commanded us to root out, and therefore I justly beg and expect thy blessing in the execution of thy command.

That thine hand might be with me to protect and strengthen me against my adversaries.

That thou wouldst keep me from evil or work with (for so the Hebrew prefix mem is sometimes used, as Son 1:2 3:9 Isa 5:7,8 ), i.e. so-restrain and govern it.

That it may not grieve me that it may not oppress and overcome me, which will be very grievous to me. The consequent put for the antecedent; and more is understood than is expressed. He useth this expression in allusion to his name, which signifies grief : q.d. Lord, let me not have that grief which my name implies, and which my sin deserves.

Poole: 1Ch 4:12

From these are sprung the present inhabitants of Rechah, a town not elsewhere mentioned.

Poole: 1Ch 4:13

Kenaz the son either of Chelub, 1Ch 4:11 , or of his son Eshton, 1Ch 4:12 , and the father of Jephunneh, and consequently Caleb’ s grandfather, 1Ch 4:15 ; whence Caleb is called a Kenezite , Num 32:12 .

Hathath understand, and Meonothai , out of 1Ch 4:14 . See Poole "1Ch 4:7" .

Poole: 1Ch 4:14

The father of the valley i.e. of the inhabitants of the valley.

PBC: 1Ch 4:10

See Philpot: THE PRAYER OF JABEZ 

Haydock: 1Ch 4:1

Namuel, or Jamuel, Genesis xlvi. 10. ---

Jarib; perhaps the same with Sohar, (Menochius) unless the latter be Zara, or Zare, Numbers xxvi. 12. These genealogies seem different; but the same person (Calmet) might have many names. (Du Hamel)

Haydock: 1Ch 4:1

Charmi, the great-grandson of Juda, by Zara and Zamri, Josue vii. 1. ---

Junius takes him to be the same with Calubi, (chap. ii.) father of Sobal. This seems to be transcribed from another ancient register of the family of Juda, and designed to shew where the principal men had resided. (Calmet) ---

Only the chiefs are specified. (Du Hamel)

Haydock: 1Ch 4:2

Sarathi, who peopled Saraa. (Calmet)

Haydock: 1Ch 4:3

Posterity. So all the ancient versions seem to have read boni, instead of the present Hebrew abi, which literally means, "and these are the father of Etam." If words ever wanted sense, they do so here. (Kennicott) ---

Etham is perhaps the name of a town. (Malvenda)

Haydock: 1Ch 4:7

Ethnan. Some would insert "and Cos," to connect this with the following.

Haydock: 1Ch 4:8

Cos. Perhaps (Calmet) the same with Cenez, ver. 13. (Tirinus)

Haydock: 1Ch 4:9

Jabes. That is, sorrowful. (Challoner) ---

There seems to be something wanting, as we are not informed who were the brethren of Jabes. (Calmet) ---

This name he received from his mother, while his father Cos, called him Othoniel. (Estius)

Haydock: 1Ch 4:10

For. To reward his piety and vow. Othoniel obtained Cariath-sepher, and Axa, the daugher of Caleb, Josue xv. 17. (Calmet) ---

Jabes imitated holy Jacob, (Genesis xxviii.) and both desired temporal blessings, for their advancement in virtue. (Worthington)

Haydock: 1Ch 4:11

Caleb. Hebrew, "Celub," different bother from Calubi and the son of Jephone, ver. 15. (Calmet) ---

Brother, &c. Septuagint, "father of Ascha," which would seem to make him the same with the latter.

Haydock: 1Ch 4:12

City. Hebrew, "Hir-Nachash." (Haydock) ---

The latter term denotes "copper of a serpent." We know not where this city was situated, no more than Recha. (Calmet)

Haydock: 1Ch 4:13

Othoniel, first judge. (Haydock) ---

He was brother, or rather cousin, of Caleb. See Josue xv. 17.

Haydock: 1Ch 4:14

Artificers. Hebrew Charashim, which means various sorts of "workmen," (Calmet) or "father (prince.; Menochius) of Ge-Harasim, for," &c. (Calmet) ---

Under this lord the artificers dwelt who built the temple. (Worthington)

Gill: 1Ch 4:1

The sons of Judah: Pharez,.... The posterity of Judah in the line of Pharez, for he only is mentioned:

Hezron, and Carmi, and Hur, and Shobal. Hezron was the son of Pharez, and Carmi is supposed to be Chelubai, or Caleb, the son of Hezron; and Hur the son of Caleb; and Shobal was the son of the second Caleb the son of Hur; see 1Ch 2:5.

Gill: 1Ch 4:2

And Reaiah the son of Shobal begat Jahath,.... Reaiah is the same with Haroeh, 1Ch 2:52 the names are of the same signification:

and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites; who inhabited Zoreah, as the Targum, at least part of it; see 1Ch 2:53.

Gill: 1Ch 4:3

And these were of the father of Etam,.... Or of the prince of Etam: or, as the Targum, these are princes that dwelt in Etam, a place not far from Zorah, Jdg 15:8 and is mentioned with Bethlehem and Tekoa in the tribe of Judah, 2Ch 11:6, namely, which follow:

Jezreel, and Ishma, and Idbash; these were the sons of the governor of Etam:

and the name of their sister was Hazelelponi; who, perhaps, was a person of great note in those days, though now unknown; indeed, a Jewish chronologer ^w tells us, that the mother of Samson was Hazalelponith, of the tribe of Judah.

Gill: 1Ch 4:4

And Penuel the father of Gedor,.... The prince of that place, according to some, and the same with Hareph, 1Ch 2:51,

and Ezer the father of Hushah: thought to be the same with Shuah, 1Ch 4:11,

these are the sons of Hur, the firstborn of Ephratah: Caleb's wife, 1Ch 2:19 the Targum adds, the same with Miriam; and so other Jewish writers ^x say, Miriam had two names, and one was Ephratah; though Josephus makes ^y Hur to be her husband, and not her son, as here:

who was the father of Bethlehem; of the inhabitants of that city, at least part of them, or prince of that place, as his grandson Salma also was, 1Ch 2:51.

Gill: 1Ch 4:5

And Ashur the father of Tekoa,.... A son of Hezron by Abiah, 1Ch 2:24.

had two wives, Helah and Naarah; as Lamech had, polygamy not being reckoned unlawful in those times.

Gill: 1Ch 4:6

And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari,.... Of whom we have no account elsewhere:

these were the sons of Naarah; the second wife of Ashur.

Gill: 1Ch 4:7

And the sons of Helah,.... The other wife:

were Zereth, and Zoar, and Ethnan: nowhere else mentioned.

Gill: 1Ch 4:8

And Coz,.... Another son of Helah, and brother of the before mentioned:

begat Anub, and Zobebah; of whom we nowhere else read:

and the families of Aharhel, the son of Harum; these were of the posterity of Coz; the Targum is,

"and the family of Aharhel, this is Hur, the firstborn of Miriam;''which is not at all probable.

Gill: 1Ch 4:9

And Jabez was more honourable than his brethren,.... The Targum adds,"and wiser in the law than his brethren;''or he might be a man of great wealth and riches, or of great strength and courage, all which make a man honourable; or he may be so called, because a praying man, as follows, a man of devotion and religion, a man of God, see 1Sa 9:6, but who he was is not easy to say, probably a son or brother of Harum, or however that belonged to one of the families of Aharhel, mentioned in the preceding verse; for that he was Othniel, as say the Targumist and other Jewish writers ^z, is not probable, and besides is after spoken of distinct from him, 1Ch 4:13.

and his mother called his name Jabez, saying, because I bare him with sorrow; either with sorrow for her husband, being dead, or by reason of very sharp pains she endured at the birth of him; he was another Benoni.

Gill: 1Ch 4:10

And Jabez called on the God of Israel,.... Or prayed to him, as the Targum; though some understand it as a vow, promising what he would do if God would do thus and thus for him; the Syriac and Arabic versions read in the third person, taking it to be what others, his parents and friends, wished for him:

let him bless thee,.... but they are doubtless his own words, and a supplication of his to the Lord:

saying, oh that thou wouldest bless me indeed; the Targum adds, with children; but he no doubt prayed for greater blessings than any outward or temporal ones are, even spiritual blessings, covenant blessings, the sure mercies of David, which are solid, substantial, durable, and irreversible:

and enlarge my coast; the Targum is,"multiply my borders with disciples.''It may be understood of an enlargement of the borders of his country, by expelling the Canaanites that might dwell in it, and of an increase of his worldly substance for good ends and purposes; or rather of a spiritual enlargement by deliverance from spiritual enemies, and of grace as to exercise; and particularly of spiritual light and knowledge, and of the affections and desires of the soul after divine things, see Psa 4:1.

and that thine hand might be with me; the Targum adds, in business, prospering and succeeding him; the sense may be, that his hand of providence might be with him to protect him, of grace and love to comfort and help him in every time of need, of wisdom to direct him, and of power to keep him:

and that thou wouldest keep me from evil; from the evil of affliction, and especially from the evil of sin, and from the evil one, Satan, and from all evil men and evil company; the Targum is,"and make me companions such as I am:''that it may not grieve me; alluding to his name Jabez, which he had from the sorrow and grief of his mother; and nothing is more grieving to a good man than the evil of sin, so contrary to the nature and will of God, being committed against a God of infinite love, grace, and mercy, whereby the name, ways, and truths of Christ are dishonoured, and the Spirit of God grieved, and saints are bereaved of much comfort; and therefore desire to be kept from it, knowing they cannot keep themselves, but the Lord can and will, at least from the tyranny of it, and destruction by it: the Targum is,"lest the evil figment (or corruption of nature) should move or provoke me:"

and God granted him that which he requested; as he does whatever is asked in faith, according to his will, and will make for his glory, and the good of his people; see 1Jo 5:14.

Gill: 1Ch 4:11

And Chelub the brother of Shuah begat Mehir,.... If Shuah is the same with Hushah, 1Ch 4:4, then Chelub was the son of Ezer:

which was the father of Eshton; not the prince of a place called Eshton, as Vatablus; for it is the name of a man, the son of Mehir, and who in the next verse is said to beget sons.

Gill: 1Ch 4:12

And Eshton begat Bethrapha,.... Or the family of Rapha:

and Paseah, and Tehinnah the father of Irnahash; or the city of Nahash; Tehinnah seems to have been the prince or governor of a city, so called:

these are the men of Rechah; these sons of Eshton dwelt in a place called Rechah; the Targum, without any reason, says, these are the men of the great sanhedrim.

Gill: 1Ch 4:13

And the sons of Kenaz,.... Who was either the son of Chelub, or of Eshton:

Othniel, and Seraiah; the first of these is he who is mentioned, Jos 15:17 and was the first judge in Israel:

and the son of Othniel, Hathath; and the next mentioned.

Gill: 1Ch 4:14

And Meonothai,.... Another son of Othniel:

begat Ophrah; and Seraiah, the brother of Othniel, begat Joab; not David's general, but another of the same name, who lived long before him, see 1Ch 2:54.

the father of the valley of Charashim: of the inhabitants of the valley, or the prince of them, called the valley of craftsmen, Neh 11:35 the reason of which is here given:

for they were craftsmen; that dwelt in it, carpenters and smiths, both which the word signifies, men that wrought in stone, wood, and iron.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 4:9

¹ tn In Hebrew the name יַעְבֵּץ (ya’bets, “Jabez”) sounds like the noun עֹצֶב (’otsev) which means “pain.”

NET Notes: 1Ch 4:10

¹ tn On the use of אִם (’im, “if”) here, see HALOT 60 s.v.

² tn Heb “and act from [i.e., so as to prevent] harm so that I might not be in pain.”

³ tn Heb “and God brought about what he had asked.”

NET Notes: 1Ch 4:12

¹ tn Or “of the city of Nahash.”

NET Notes: 1Ch 4:13

¹ tc “Meonothai” is read here by some mss of the LXX, along with the Vulgate. The name apparently was dropped from the Hebrew text by haplography. Note that the name appears at the beginning of the next verse as well.

NET Notes: 1Ch 4:14

¹ tn Heb “the father of Ge Harashim, for they were craftsmen.” The name “Ge Harashim” means “valley of craftsmen.”

Geneva Bible: 1Ch 4:1

The ^{( a )} sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.

^{( a )} Meaning, they came from Judah, as nephews and kinsmen: for only Pharez was his natural son.

Geneva Bible: 1Ch 4:4

And Penuel the father of Gedor, and Ezer the father of Hushah. These [are] the sons of Hur, the ^{( b )} firstborn of Ephratah, the father of Bethlehem.

^{( b )} The first born of his mother, and not the eldest of his father.

Geneva Bible: 1Ch 4:9

And Jabez was more honourable than his brethren: and his mother called his name ^{( c )} Jabez, saying, Because I bare him with sorrow.

^{( c )} Otherwise called Othniel, (Jdg 1:13).

Geneva Bible: 1Ch 4:10

And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and ^{( d )} that thine hand might be with me, and that thou wouldest keep [me] from evil, that it may not grieve me! And God granted him that which he requested.

^{( d )} It is to be understood that then he would accomplish his vow which he made.

Geneva Bible: 1Ch 4:14

And Meonothai begat Ophrah: and Seraiah begat Joab, the ^{( e )} father of the valley of Charashim; for they were craftsmen.

^{( e )} The Lord of the valley where the artificers worked.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 4:1-43

1 The posterity of Judah by Caleb, the son of Hur.

5 Of Ashur, the posthumous son Hezron.

9 Of Jabez, and his prayer.

11 The other families of the same stock.

21 The sons of Shelah.

24 The posterity and cities of Simeon.

39 Their conquest of Gedor, and of the Amalekites in mount Seir.

MHCC: 1Ch 4:1-43

In this chapter we have a further account of Judah, the most numerous and most famous of all the tribes; also an account of Simeon. The most remarkable person in this chapter is Jabez. We are not told upon what account Jabez was more honourable than his brethren; but we find that he was a praying man. The way to be truly great, is to seek to do God's will, and to pray earnestly. Here is the prayer he made. Jabez prayed to the living and true God, who alone can hear and answer prayer; and, in prayer he regarded him as a God in covenant with his people. He does not express his promise, but leaves it to be understood; he was afraid to promise in his own strength, and resolved to devote himself entirely to God. Lord, if thou wilt bless me and keep me, do what thou wilt with me; I will be at thy command and disposal for ever. As the text reads it, this was the language of a most ardent and affectionate desire, Oh that thou wouldest bless me! Four things Jabez prayed for. 1. That God would bless him indeed. Spiritual blessings are the best blessings: God's blessings are real things, and produce real effects. 2. That He would enlarge his coast. That God would enlarge our hearts, and so enlarge our portion in himself, and in the heavenly Canaan, ought to be our desire and prayer. 3. That God's hand might be with him. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is a hand all-sufficient for us. 4. That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt, nor make him a Jabez indeed, a man of sorrow. God granted that which he requested. God is ever ready to hear prayer: his ear is not now heavy.

Matthew Henry: 1Ch 4:1-10

One reason, no doubt, why Ezra is here most particular in the register of the tribe of Judah is because it was that tribe which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah, which not only long survived the other tribes in Canaan, but in process of time, now when this was written, returned out of captivity, when the generality of the other tribes were lost in the kingdom of Assyria. The most remarkable person in this paragraph is Jabez. It is not said whose son he was, nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned 1Ch 4:8. Here is,

I. The reason of his name: his mother gave him the name with this reason, Because I bore him with sorrow, 1Ch 4:9. All children are borne with sorrow (for the sentence upon the woman is, In sorrow shalt thou bring forth children ), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten for joy that the child is born; but here it seems it was so extraordinary that it was remembered when the child came to be circumcised, and care was taken to perpetuate the remembrance of it while he lived. Perhaps the mother called Habez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it, 1. That it might be a continual memorandum to herself, to be thankful to God as long as she lived for supporting her under and bringing her through that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling. 2. That it might likewise be a memorandum to him what this world is into which she bore him, a vale of tears, in which he must expect few days and full of trouble. The sorrow he carried in his name might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in every thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents, 1Ti 5:4.

II. The eminence of his character: He was more honourable than his brethren, qualified above them by the divine grace and dignified above them by the divine providence; they did virtuously, but he excelled them all. Now the sorrow with which his mother bore him was abundantly recompensed. That son which of all her children cost her most dear she was most happy in, and was made glad in proportion to the affliction, Psa 90:15. We are not told upon what account he was more honourable than his brethren, whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety, not only because these, above any thing, put honour upon a man, but because we have reason to think that in these Jabez was eminent. 1. In learning, because we find that the families of the scribes dwelt at Jabez (1Ch 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this. 2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from God which added much to his honour. The way to be truly great is to be truly good and to pray much.

III. The prayer he made, probably like Solomon's prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge God in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer. Observe,

1. To whom he prayed, not to any of the gods of the Gentiles; no, he called on the God of Israel, the living and true God, who alone can hear and answer prayer, and in prayer had an eye to him as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed and was thence called Israel.

2. What was the nature of his prayer. (1.) As the margin reads it, it was a solemn vow - If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob's vow, or some such like - then thou shalt be my God. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to God. He does, as it were, give God a blank paper, let him write what he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever."(2.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!

3. What was the matter of his prayer. Four things he prayed for: - (1.) That God would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings."Perhaps he had an eye to the promise God made to Abraham (Gen 22:17), In blessing, I will bless thee. "Let that blessing of Abraham come upon me."Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. God's blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed. (2.) That he would enlarge his coast, that he would prosper his endeavours for the increase of what fell to his lot either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer. (3.) That God's hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deu 33:7; but Jabez expects not that this can be the case, unless he have God's hand with him and the presence of his power. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient. (4.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.

4. What was the success of his prayer: God granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. God was of old always ready to hear prayer, and his ear is not yet heavy.

Matthew Henry: 1Ch 4:11-23

We may observe in these verses, 1. That here is a whole family of craftsmen, handicraft tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, 1Ch 4:14. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation. 2. That one of these married the daughter of Pharaoh (1Ch 4:18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court. 3. That another is said to be the father of the house of those that wrought fine linen, 1Ch 4:21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, etc. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed. 4. That another family had had dominion in Moab, but were now in servitude in Babylon, 1Ch 4:22, 1Ch 4:23. (1.) It was found among the ancient things that they had the dominion in Moab. Probably in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind. (2.) Their posterity were now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan.

Keil-Delitzsch: 1Ch 4:1

1Ch 4:1 is evidently intended to be a superscription to the genealogical fragments which follow. Five names are mentioned as sons of Judah, of whom only Pharez was his son (1Ch 2:4); the others are grandchildren or still more distant descendants. Nothing is said as to the genealogical relationship in which they stood to each other; that is supposed to be already known from the genealogies in 1 Chron 2. Hezron is the son of Pharez, and consequently grandson of Judah, 1Ch 2:8. Carmi, a descendant of Zerah, the brother of Pharez, see on 1Ch 2:6-7. Hur is a son of Caleb, the son of Hezron, by Ephratah (see on 1Ch 2:19 and 1Ch 2:50); and Shobal is the son of Hur, who has just been mentioned (1Ch 2:50). These five names do not denote here, any more than in 1 Chron 2, "families of the tribe of Judah"(Berth.), but signify persons who originated or were heads of families. The only conceivable ground for these five being called "sons of Judah,"is that the families registered in the following lists traced their origin to them, although in the enumeration which follows the genealogical connection of the various groups is not clearly brought out. The enumeration begins,

Keil-Delitzsch: 1Ch 4:2

1Ch 4:2, with the descendants of Shobal . As to Reaiah the son of Shobal, see 1Ch 2:52. He begat Jahath, a name often occurring in Levite families, cf. 1Ch 6:5, 1Ch 6:28; 1Ch 23:10., 1Ch 24:22, 2Ch 34:12; but of the descendant of David who bore this name nothing further is known. His sons Ahumai and Lahad founded the families of the Zorathites, i.e., the inhabitants of Zora, who also, according to 1Ch 2:53, were descended from sons of Shobal. Our verse therefore gives more detailed information regarding the lineage of these families.

Keil-Delitzsch: 1Ch 4:3-4

1Ch 4:3 and 1Ch 4:4 contain notices of the descendants of Hur. The first words of the third verse, "these, father of Etam, Jezreel,"have no meaning; but the last sentence of the second verse suggests that משׁפּחות should be supplied, when we read, "and these are the families of (from) Abi-Etam."The lxx and Vulgate have עיטם בני אלה , which is also to be found in several codices, while other codices read בני אלה אבי עיטם . Both readings are probably only conjectures. Whether עיטם אבי is to be taken as the name of a person, or appellatively, father = lord of Etam, cannot be decided. עיטם is in 1Ch 4:32, and probably also in Jdg 15:8, Jdg 15:11, the name of a town of the Simeonites; and in 2Ch 11:6, the name of a little town in the highlands of Judah, south of Jerusalem. If עיטם be the name of a place, only the lest named can be here meant. The names Jezreel, Ishma, and Idbash denote persons as progenitors and head of families or branches of families. For יזרעאל as the name of a person, cf. Hos 1:4. That these names should be those of persons is required by the succeeding remark, "and their sister Hazelel-poni."The formation of this name, with the derivative termination i , seems to express a relationship of race; but the word may also be an adjective, and as such may be a proper name: cf. Ew. §273, e.

1Ch 4:4

Penuel, in Gen 32:31., Jdg 8:8, name of a place in the East-Jordan land, as here, and in Jdg 8:25 the name of a man. Gedor is, we may suppose, the town of that name in the mountains of Judah, which is still to be found in the ruin Jedur (see on Jos 15:58). Penuel is here called father of Bedor, while in 1Ch 4:18 one Jered is so called, whence we must conclude that the inhabitants of Gedor were descended from both. Ezer (Help) occurs in 1Ch 7:21; 1Ch 12:9; Neh 3:19, of other men; father of Hushah, i.e., according to the analogy of Abi-Gedor, also the name of a place not elsewhere mentioned, where the hero Sibbecai had his birth, 1Ch 11:29; 2Sa 23:27. Those thus named in 1Ch 4:3 and 1Ch 4:4 are sons of Hur, the first-born of Ephratah (1Ch 2:19), the father of Bethlehem. The inhabitants of Bethlehem then, according to this, were descended from Hur through his son Salma, who is called in 1Ch 2:51 father of Bethlehem. The circumstance, too, that in our 1Ch 4:3, 1Ch 4:4 other names of persons are enumerated as descendants of Hur than those given in 1Ch 2:50-55 gives rise to no discrepancy, for there is no ground for the supposition that in 1Ch 2:50-55 all the descendants of Hur have been mentioned.

Keil-Delitzsch: 1Ch 4:5-6

Sons of Ashur , the father of Tekoa, who, according to 1Ch 2:24, was a posthumous son of Hezron. Ashur had two wives, Helah and Naarah. Of the latter came four sons and as many families: Ahuzam, of whom nothing further is known; Hepher, also unknown, but to be distinguished from the Gileadite of the same name in 1Ch 11:36 and Num 26:32. The conjecture that the name is connected wit the land of Hepher (1Ki 4:10), the territory of a king conquered by Joshua (Jos 12:17) (Berth.), is not very well supported. Temani (man of the south) may be simply the name of a person, but it is probably, like the following, the name of a family. Haahashtari, descended from Ahashtar, is quite unknown.

Keil-Delitzsch: 1Ch 4:7

The first wife, Helah, bore three sons, Zereth, Jezoar, and Ethnan, who are not elsewhere met with. For the Kethibh יצחר there is in the Keri וצחר , the name of a son of Simeon (Gen 46:10), and of a Hittite chief in the time of the patriarchs (Gen 23:8), with whom the son of Helah has nothing to do.

Keil-Delitzsch: 1Ch 4:8-10

1Ch 4:8-10 contain a fragment, the connection of which with the sons of Judah mentioned in 1 Chron 2 is not clear. Coz begat Anub, etc. The name קוץ occurs only here; elsewhere only הקּוץ is found, of a Levite, 1Ch 24:10, cf. Ezr 2:61 and Neh 3:4 - in the latter passage without any statement as to the tribe to which the sons of Hakkoz belonged. The names of the sons begotten by Coz, 1Ch 4:8, do not occur elsewhere. The same is to be said of Jabez, of whom we know nothing beyond what is communicated in 1Ch 4:9 and 1Ch 4:10. The word יעבּץ denotes in 1Ch 2:55 a town or village which is quite unknown to us; but whether our Jabez were father (lord) of this town cannot be determined. If there be any genealogical connection between the man Jabez and the locality of this name or its inhabitants (1Ch 2:55), then the persons named in 1Ch 4:8 would belong to the descendants of Shobal. For although the connection of Jabez with Coz and his sons is not clearly set forth, yet it may be conjectured from the statements as to Jabez being connected with the preceding by the words, "Jabez was more honoured than his brethren." The older commentators have thence drawn the conclusion that Jabez was a son or brother of Coz. Bertheau also rightly remarks: "The statements that he was more honoured than his brethren (cf. Gen 34:19), that his mother called him Jabez because she had borne him with sorrow; the use of the similarly sounding word עצב along with the name יעבּץ (cf. Gen 4:25; Gen 19:37., Gen 29:32-33, Gen 29:35; Gen 30:6, Gen 30:8, etc.); and the statement that Jabez vowed to the God of Israel (cf. Gen 33:20) in a prayer (cf. Gen 28:20), - all bring to our recollection similar statements of Genesis, and doubtless rest upon primeval tradition."In the terms of the vow, עצבּי לבלתּי , "so that sorrow may not be to me,"there is a play upon the name Jabez. But of the vow itself only the conditions proposed by the maker of the vow are communicated: "If Thou wilt bless me, and enlarge my coast, and Thy hand shall be with me, and Thou wilt keep evil far off, not to bring sorrow to me,"- without the conclusion, Then I vow to do this or that (cf. Gen 28:20.), but with the remark that God granted him that which he requested. The reason of this is probably that the vow had acquired importance sufficient to make it worthy of being handed down only from God's having so fulfilled his wish, that his life became a contradiction of his name; the son of sorrow having been free from pain in life, and having attained to greater happiness and reputation than his brothers.

Keil-Delitzsch: 1Ch 4:11-12

The genealogy of the men of Rechah. - As to their connection with the larger families of Judah, nothing has been handed down to us. Chelub, another form of the name Caleb or Chelubai (see 1Ch 2:9 and 1Ch 2:18), is distinguished from the better known Caleb son of Hezron (1Ch 2:18 and 1Ch 2:42), and from the son of Jephunneh (1Ch 4:15), by the additional clause, "the son of Shuah."Shuah is not met with elsewhere, but is without reason identified with Hushah, 1Ch 4:4, by the older commentators. Mehir the father of Eshton is likewise unknown. Eshton begat the house (the family) of Rapha, of whom also nothing further is said; for they can be connected neither with the Benjamite Rapha (1Ch 8:2) nor with the children of Rapha (1Ch 20:4, 1Ch 20:6, 1Ch 20:8). Paseah and Tehinnah are also unknown, for it is uncertain whether the sons of Paseah mentioned among the Nethinim, Ezr 2:49; Neh 7:51, have any connection with our Paseah. Tehinnah is called "father of the city of Nahash."The latter name is probably not properly the name of a town, but rather the name of a person Nahash, not unlikely the same as the father of Abigail (2Sa 17:25), the step-sister of David (cf. 1Ch 2:16). The men (or people) of Rechah are unknown.

Keil-Delitzsch: 1Ch 4:13-14

Descendants of Kenaz. - קנז is a descendant of Hezron the son of Pharez, as may be inferred from the fact that Caleb the son of Jephunneh, a descendant of Hezron's son Caleb, is called in Num 32:12 and Jos 14:6 קנזּי , and consequently was also a descendant of Kenaz. Othniel and Seraiah, introduced here as קנז בּני , are not sons (in the narrower sense of the word), but more distant descendants of Kenaz; for Othniel and Caleb the son of Jephunneh were, according to Jos 15:17 and Jdg 1:13, brothers.

(Note: The words used in Jdg 1:13, cf. Jos 15:17, of the relationship of Othniel and Caleb, הקּטון כלב אחי בּן־קנז , may be, it is true, taken in different senses, either as signifying filius Kenasi fratris Caleb , according to which, not Othniel, but Kenaz, was a younger brother of Caleb; or in this way, filius Kenasi, frater Calebi minor , as we have interpreted them in the text, and also in the commentary on Jos 15:17. This interpretation we still hold to be certainly the correct one, notwithstanding what Bachmann ( Buch der Richter, on 1Ch 1:13) has brought forward against it and in favour of the other interpretation, and cannot see that his chief reasons are decisive. The assertion that we must predicate of Othniel, if he be a younger brother of Caleb, an unsuitably advanced age, is not convincing. Caleb was eighty-five years of age at the division of the land of Canaan (Jos 14:10). Now if we suppose that his younger or youngest brother Othniel was from twenty-five to thirty years younger, as often happens, Othniel would be from sixty to sixty-one or fifty-five to fifty-six years of age at the conquest of Debir,- an age at which he might well win a wife as the reward of valour. Ten years later came the invasion of the land by Cushan Rishathaim, which lasted eight years, till Othniel had conquered Cushan R., and there were judges in Israel. This victory he would thus gain at the age of seventy-eight or seventy-three; and even if he filled the office of judge for forty years-which, however, Jdg 3:11 does not state - he would have reached no greater age than 118 or 113 years, only three or eight years older than Joshua had been. If we consider what Caleb said of himself in his eighty-fifth year, Jos 14:11, "I am still strong as in the day that Moses sent me (i.e., forty years before); as my strength was then, even so is my strength now for war, both to go out and to come in,"we cannot think that Othniel, in the seventy-third or seventy-eighth years of his age, was too old to be a military leader. But the other reason: "that Caleb is always called son of Jephunneh, Othniel always son of Kenaz, should cause us to hesitate before we take Othniel to be the proper brother of Caleb,"loses all its weight when we find that Caleb also is called in Num 32:12 and Jos 14:6 קנזי = בּן־קנז , and it is seen that Caleb therefore, as well as Othniel, was a son of Kenaz. Now if the Kenazite Caleb the son of Jephunneh were a brother of Kenaz, the father of Othniel, we must suppose an older Kenaz, the grandfather or great-grandfather of Caleb, and a younger Kenaz, the father of Othniel. This supposition is certainly feasible, for, according to 1Ch 4:15 of our chapter, a grandson of Caleb again was called Kenaz; but if it be probable is another question. For the answering of this question in the affirmative, Bachmann adduces that, according to 1Ch 4:13, Othniel is undoubtedly the son of Kenaz in the proper sense of the word; but it might perhaps be difficult to prove, or even to render probable, this "undoubtedly."In the superscriptions of the single genealogies of the Chronicle, more than elsewhere, בּני has in general a very wide signification. In 1Ch 4:1 of our chapter, for instance, sons, grandsons, and great-grandsons of Judah are all grouped together as יהוּדה בּני . But besides this, the ranging of the sons of Caleb the son of Jephunneh (1Ch 4:15) after the enumeration of the sons of Kenaz in 1Ch 4:13 and 1Ch 4:14, is clearly much more easily explicable if Caleb himself belonged to the קנז בּני mentioned in 1Ch 4:13, than if he was a brother of Kenaz. In the latter case we should expect, after the analogy of 1Ch 2:42, to find an additional clause קנז אחי after בּן־יפנּה כּלב ; while if Caleb was a brother of Othniel, his descent from Kenaz, or the fact that he belonged to the קנז בּני , might be assumed to be known from Num 32:12.)

Kenaz, therefore, can neither have been the father of Othniel nor father of Caleb (in the proper sense of the word), but must at least have been the grandfather or great-grandfather of both. Othniel is the famous first judge of Israel, Jdg 3:9. Of Seraiah nothing further is known, although the name is often met with of different persons.

The sons of Othniel are Hathath. The plural בּני , even when only one name follows, is met with elsewhere ( vide on 1Ch 2:7); but the continuation is somewhat strange, "and Meonothai begat Ophrah,"for as Meonothai is not before mentioned, his connection with Othniel is not given. There is evidently a hiatus in the text, which may most easily be filled up by repeating וּמעונתי at the end of 1Ch 4:13. According to this conjecture two sons of Othniel would be named, Hathath and Meonothai, and then the posterity of the latter is given. The name מעונתי (my dwellings) is not met with elsewhere. It is not at all probable that it is connected with the town Maon, and still less that it is so in any way with the Mehunim, Ezr 2:50. Ophrah is unknown, for of course we must not think of the towns called Ophrah, in the territory of Benjamin, Jos 18:23, and in that of Manasseh, Jdg 6:11, Jdg 6:24. Seraiah, who is mentioned in 1Ch 4:13, begat Joab the father (founder) of the valley of the craftsmen, "for they (i.e., the inhabitants of this valley, who were descended from Joab) were craftsmen."The valley of the חרשׁים (craftsmen) is again mentioned in Neh 11:35, whence we may conclude that it lay at no great distance from Jerusalem, in a northern direction.

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

Constable: 1Ch 4:1--7:40

B. The House of Israel chs. 4-7

The writer's next concern was to trace the line of people to whom and through whom God promised to bring blessing and salvation. That nation was Israel, the descendants of Jacob. The writer viewed Israel as consisting of 12 tribes, not just the tribes represented by the returnees from Babylonian exile. The nation as a whole would have a future.

Constable: 1Ch 4:1-23

1. The family of Judah 4:1-23

Jacob prophesied that his third son, Judah, would become the leader of the Israelites. Through him God would provide the promised blessing to come (Gen. 49:8-12). The Davidic dynasty was one branch of Jacob's descendants, so the writer had special interest in Judah.

"Many unrelated fragments have been brought together here in the interests of completeness."²⁵

Jabez's prayer (v. 10) shows that prayer and a prayer-answering God can overcome the threat of evil.²⁶ This writer believe in the efficacy of prayer, and he emphasized prayer much in his narrative.

"As a Judahite and ancestor of David, it seems quite likely that Jabez was a type of David and that his fervent appeal was made in anticipation of God's selection and blessing of the yet unborn house of David."²⁷

Guzik: 1Ch 4:1-43

1 Chronicles 4 through 8 - The Tribes of Israel and their Descendents

"How barren to us is this register, both of incident and interest! And yet, as barren rocks and sandy deserts make integral and necessary parts of the globe; so do these genealogical tables make necessary parts of the history of providence and grace in the maintenance of truth, and the establishment of the church of Christ. Therefore, no one that fears God will either despise or lightly esteem them." (Adam Clarke)

"Here tribes, and individual men, are seen as gaining importance and value in proportion as they co-operated in the purpose of God." (G. Campbell Morgan)

A. The tribes comprising the later Kingdom of Judah.

1. (4:1-23) The descendents of Judah.

The sons of Judah were Perez, Hezron, Carmi, Hur, and Shobal. And Reaiah the son of Shobal begot Jahath, and Jahath begot Ahumai and Lahad. These were the families of the Zorathites. These were the sons of the father of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazelelponi; and Penuel was the father of Gedor, and Ezer was the father of Hushah. These were the sons of Hur, the firstborn of Ephrathah the father of Bethlehem. And Ashhur the father of Tekoa had two wives, Helah and Naarah. Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. The sons of Helah were Zereth, Zohar, and Ethnan; and Koz begot Anub, Zobebah, and the families of Aharhel the son of Harum. Now Jabez was more honorable than his brothers, and his mother called his name Jabez, saying, "Because I bore him in pain." And Jabez called on the God of Israel saying, "Oh, that You would bless me indeed, and enlarge my territory, that Your hand would be with me, and that You would keep me from evil, that I may not cause pain!" So God granted him what he requested. Chelub the brother of Shuhah begot Mehir, who was the father of Eshton. And Eshton begot Beth-Rapha, Paseah, and Tehinnah the father of Ir-Nahash. These were the men of Rechah. The sons of Kenaz were Othniel and Seraiah. The sons of Othniel were Hathath, and Meonothai who begot Ophrah. Seraiah begot Joab the father of Ge Harashim, for they were craftsmen. The sons of Caleb the son of Jephunneh were Iru, Elah, and Naam. The son of Elah was Kenaz. The sons of Jehallelel were Ziph, Ziphah, Tiria, and Asarel. The sons of Ezrah were Jether, Mered, Epher, and Jalon. And Mered's wife bore Miriam, Shammai, and Ishbah the father of Eshtemoa. (His wife Jehudijah bore Jered the father of Gedor, Heber the father of Sochoh, and Jekuthiel the father of Zanoah.) And these were the sons of Bithiah the daughter of Pharaoh, whom Mered took. The sons of Hodiah's wife, the sister of Naham, were the fathers of Keilah the Garmite and of Eshtemoa the Maachathite. And the sons of Shimon were Amnon, Rinnah, Ben-Hanan, and Tilon. And the sons of Ishi were Zoheth and Ben-Zoheth. The sons of Shelah the son of Judah were Er the father of Lecah, Laadah the father of Mareshah, and the families of the house of the linen workers of the house of Ashbea; also Jokim, the men of Chozeba, and Joash; Saraph, who ruled in Moab, and Jashubi-Lehem. Now the records are ancient. These were the potters and those who dwell at Netaim and Gederah; there they dwelt with the king for his work.

a. The sons of Judah were: Since the focus of these genealogies is the dynastic line of David, it makes sense that the tribe of Judah is listed first.

i. "Ezra expected his readers to recognize (from 2:5, 18, 50) that the five descendants of Judah, from Perez to Shobal, were not brothers but successive generations. 'Carmi' must therefore be a scribal error for Caleb." (Payne)

b. Now Jabez was more honorable than his brothers: This man Jabez is one of the more interesting briefly-mentioned people of the Old Testament. We only know of him from this text, and from the town of scribes that may have been named after him or associated with him (1 Chronicles 2:55).

i. "While through these genealogies, and indeed through all the history, we are occupied with those connected with government and the procession of events leading to universal issues, it is refreshing to be halted by the story of one man who took his need directly to God and obtained the answer of God's grace." (Morgan)

ii. "On these accounts he was more honourable than his brethren. He was of the same stock and the same lineage; he had neither nobility of birth, nor was distinguished by earthly titles; in all these respects he was on a level with his brethren: but God tells us that he was more honourable than them all; and why? because he prayed, because he served his Maker, and because he lived to do good among men; therefore he received the honour that cometh from God." (Clarke)

c. His mother called his name Jabez: This name is associated with pain or sorrow. For some reason, probably surrounding the circumstances of his birth, his mother named him this. Because of the strong importance of the idea of a name in ancient Hebrew culture, this idea of pain was heavy with and upon Jabez - perhaps especially in his growing up.

d. And Jabez called on the God of Israel: Jabez was honored, and we know little more of him than that he was a man of prayer and that his prayer was answered. One way to gain honor in the Kingdom of God is through prayer, instead of through ambition and achievement. Jabez had four basic requests in his prayer.

i. First, Jabez prayed to be blessed indeed. There are many who are blessed, but they are not blessed indeed. That is, they have something that is in one sense a blessings (such as family, salvation, wealth, fame, health, security), but yet because of fundamental dissatisfaction in their life, they are not blessed indeed.

· Even worse, sometimes blessings turn out to be a curse to us in that we make an idol of the blessing. In this, we see the great wisdom of Jabez's prayer.

· In the same way, many things that are outwardly curses end up being blessings indeed to us.

ii. Jabez prayed for enlarged territory. Virtually all older commentators agree with Matthew Poole that Jabez called on the God of Israel "when he was undertaking some great and dangerous service," in particular the conquest of the land of Canaan. Therefore, when he prayed "enlarge my territory," it was to "drive out these wicked and cursed Canaanties, whom thou hast commanded us to root out, and therefore I justly beg and expect thy blessing in the execution of thy command." (Poole)

· Adam Clarke quotes a Chaldean translation of this prayer, with the line: and enlarge my borders with disciples. This, together with the scribal city associated with his name, indicates (but does not prove) that Jabez's desire for more territory was not only to displace the wicked, but also to advance the cause of godliness through the multiplication of disciples.

iii. Jabez asked that the hand of God would be with him. "The 'hand of the Lord' is a biblical term for God's power and presence in the lives of His people (see Joshua 4:24 and Isaiah 59:1)." (Wilkinson)

· The phrase the hand of the LORD is used many times in the Old Testament, and often in a negative sense - that is, in the sense of God's hand being against someone in judgment. Here Jabez prayed that the hand of the LORD would be with him.

· In Psalm 77:10, the Psalmist wrote: I will remember the years of the right hand of the Most High. Here Jabez prayed in advance for something to remember later - to see the hand of God with him now.

iv. Jabez asked to be kept from evil and that he would not cause pain. Some other translations render this with the idea that pain Jabez did not want to cause was his own. "He used this expression in allusion to his name, which signifies grief; Lord, let me not have that grief which my name implies, and which my sin deserves." (Poole)

· In this Jabez recognized the evil in this world, no doubt because he had lived through much pain in his life.

· In this Jabez recognized that he needed God to keep him from evil.

· In this Jabez recognized that the hand of God to bless us can transform the evil and pain of life.

e. So God granted him what he requested: This, of course, is the measure of effective prayer - that it is answered from heaven (allowing that "No" or "Wait" can also be an answer). Yet when we are close to the heart of God and pray for the things important to Him and His kingdom, we expect that our prayers will be granted (1 John 5:14).

i. "If we take up the character and conduct of Jabez in the view given by the Chaldee, we shall not only see him as a pious and careful man, deeply interested in behalf of himself and his family, but we shall see him as a benevolent man, labouring for the welfare of others, and especially for the religious instruction of youth. He founded schools, in which the young and rising generation were taught useful knowledge, and especially the knowledge of God. He had disciples, which were divided into three classes, who distinguished themselves by their fervour in the worship of God, by their docility in obediently hearing and treasuring up the advices and instructions of their teachers, and by their deep piety to God in bringing forth the fruits of the Spirit. The spirit of prophecy, that is, of prayer and supplication, rested upon them." (Clarke)

ii. "Reader, imitate the conduct of this worthy Israelite that thou mayest be a partaker of his blessings." (Clarke)

f. And these were the sons of Bithiah the daughter of Pharaoh, whom Mered took: "The wife of Mered here intended is Bithiah (v. 18). Her identification as a daughter of Pharaoh would locate this event during the early part of Israel's sojourn in Egypt (before 1800 B.C.), the union probably being made possible because of Joseph's prominence." (Payne)

g. These were the potters and those who dwell at Netaim and Gederah; there they dwelt with the king for his work: Since the broad focus of these chapters is to point to the tribe of Judah and especially to the family of David, these receive special mention because they worked for the king and lived with the king. Charles Spurgeon preached a wonderful sermon on this verse, with four points under the title With the King for His Work!

i. Our King has many kinds of servants. He has soldiers, watchmen, heralds, scribes, musicians, house servants, gardeners, servants for the children. We should therefore value the different servants and understand and value our own place of service.

ii. All who live with our King must work. "They did not live on the king's bounty and dwell on the king's country estates to do nothing, but they dwelt there for his work. I do not know whether all that call my Master 'Lord' have caught this idea. I have thought that some of our church members imagine that the cause of Christ was a coach, and that they were to ride on it, and that they would prefer the box seat." (Spurgeon)

iii. Those that work for the King ought to live with Him. "Now, those that live with Jesus Christ have a sort of secret alphabet between themselves and him. Oftentimes when a Christian man does the right thing . . . Do you know why he had that knack? He lived with his Master, so he knew what you knew not. He knew the meaning of his Master's eye, and it guided him." (Spurgeon)

iv. We are working for the King. "And after you have received Christ then you shall go forth and serve him. Put out an empty hand and receive Christ into it by a little faith, and then go and serve him, and the Lord bless you henceforth and for ever." (Spurgeon)

2. (4:24-43) The descendents of Simeon.

The sons of Simeon were Nemuel, Jamin, Jarib, Zerah, and Shaul, Shallum his son, Mibsam his son, and Mishma his son. And the sons of Mishma were Hamuel his son, Zacchur his son, and Shimei his son. Shimei had sixteen sons and six daughters; but his brothers did not have many children, nor did any of their families multiply as much as the children of Judah. They dwelt at Beersheba, Moladah, Hazar Shual, Bilhah, Ezem, Tolad, Bethuel, Hormah, Ziklag, Beth Marcaboth, Hazar Susim, Beth Biri, and at Shaaraim. These were their cities until the reign of David. And their villages were Etam, Ain, Rimmon, Tochen, and Ashan; five cities; and all the villages that were around these cities as far as Baal. These were their dwelling places, and they maintained their genealogy: Meshobab, Jamlech, and Joshah the son of Amaziah; Joel, and Jehu the son of Joshibiah, the son of Seraiah, the son of Asiel; Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, and Benaiah; Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah; these mentioned by name were leaders in their families, and their father's house increased greatly. So they went to the entrance of Gedor, as far as the east side of the valley, to seek pasture for their flocks. And they found rich, good pasture, and the land was broad, quiet, and peaceful; for some Hamites formerly lived there. These recorded by name came in the days of Hezekiah king of Judah; and they attacked their tents and the Meunites who were found there, and utterly destroyed them, as it is to this day. So they dwelt in their place, because there was pasture for their flocks there. Now some of them, five hundred men of the sons of Simeon, went to Mount Seir, having as their captains Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. And they defeated the rest of the Amalekites who had escaped. They have dwelt there to this day.

a. The sons of Simeon . . . these were the dwelling places: Simeon and Levi, two of the sons of Jacob, massacred the men of the city of Shechem (Genesis 34:24-30, 49:5-7) and were therefore cursed to be scattered. Therefore, the tribe of Simeon did not have a province to call their own, only these cities, villages, and dwelling places.

i. "Simeon was granted lands in Palestine only within the arid southwestern portions of Judah (Joshua 19:1-9; cf. 15:26, 28-32); and it campaigned cooperatively with Judah in their conquest (Judges 1:3)." (Payne)

ii. "For after the division of Solomon's kingdom in 930 B.C., elements of Simeon either moved to the north or at least adopted its religious practices (cf. the inclusion of Beersheba along with the shrines of Ephraim that are condemned in Amos 5:5) . . . Other Simeonites carried on in a seminomadic life in isolated areas that they could occupy, such as those noted at the close of this chapter." (Payne)

iii. "This genealogy is very different from that given in Genesis 46:10, and Numbers 26:12. This may be occasioned by the same person having several names, one list taking one name, another list some other, and so on: to reconcile is impossible; to attempt it, useless." (Clarke)

b. But his brothers did not have many children, nor did any of their families multiply as much as the children of Judah: The census data both at the beginning and the end of the Book of Numbers indicates that the population of the tribe of Simeon decreased radically during the wilderness years of the exodus. They were among the largest tribes at the beginning and among the smallest tribes at the end.

i. "Of this tribe was that shameless fornicator, Zimri (Numbers 35), as also Judas Iscariot, as Jerome affirmeth." (Trapp)

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 4 (Chapter Introduction)

Overview

1Ch 4:1, The posterity of Judah by Caleb, the son of Hur; 1Ch 4:5, Of Ashur, the posthumous son Hezron; 1Ch 4:9, Of Jabez, and his prayer; 1Ch 4:11, The other families of the same stock; 1Ch 4:21, The sons of Shelah; 1Ch 4:24, The posterity and cities of Simeon; 1Ch 4:39, Their conquest of Gedor, and of the Amalekites in mount Seir.

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 4 (Chapter Introduction)

CHRONICLES Chapter 4

The posterity of Judah by Caleb the son of Hur, 1Ch 4:1-4 . By Ashur, 1Ch 4:5-8 . By Jabez: his prayer, 1Ch 4:9-20 . The posterity of Shelah, 1Ch 4:21-23 . The posterity and cities of Simeon: their conquest of Gedor; and of the Amalekites in Mount Seir, 1Ch 4:24-43 .

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 4 (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 4 (Chapter Introduction)

In this chapter we have, I. A further account of the genealogies of the tribe of Judah, the most numerous and most famous of all the tribes. The posterity of Shobal the son of Hur (1Ch 4:1-4), of Ashur the posthumous son of Hezron (who was mentioned, 1Ch 2:24), with something particular concerning Jabez (1Ch 4:5-10), of Chelub and others (1Ch 4:11-20), of Shelah (1Ch 4:21-23). II. An account of the posterity and cities of Simeon, their conquest of Gedon, and of the Amalekites in Mount Seir (v. 24-43).

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

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. Archaeology and the Religion of Israel. Baltimore: Johns Hopkins University Press, 1946.

_____. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allen, Leslie C. "Kerygmatic Units in 1 & 2 Chronicles." Journal for the Study of the Old Testament 41 (June 1988):21-36.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barnes, W. E. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1899.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Braun, Roddy L. 1 Chronicles. Word Biblical Commentary series. Waco: Word Books, 1986.

_____. "The Message of Chronicles: Rally Round the Temple." Concordia Theological Monthly 42:8 (September 1971):502-14.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Cooper, David L. "The Prayer of Jabez." Biblical Research Monthly 9:1 (January 1944):3-4.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed. Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

Dillard, R. B. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

Freedman, David Noel. "The Chronicler's Purpose." Catholic Biblical Quarterly 23 (1961):436-42.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Goldingay, John. "The Chronicler As a Theologian." Biblical Theology Bulletin 5:2 (June 1975):99-126.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hiebert, D. Edmond. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hodges, Zane C. "Conflicts in the Biblical Account of the Ammonite-Syrian War." Bibliotheca Sacra 119:475 (July-September 1962):238-43.

Howard, David M., Jr. An Introduction to the Old Testament Historical Books. Chicago: Moody Press, 1993.

Japhat, Sara. I & II Chronicles. Old Testament Library series. Philadelphia: Westminster Press, 1993.

_____. "The Historical Reliability of Chronicles." Journal for the Study of the Old Testament 33 (October 1985):83-107.

_____. The Ideology of the Book of Chronicles and Its Place in Biblical Thought. New York: Peter Lang, 1989.

_____. "The Supposed Common Authorship of Chronicles and Ezra-Nehemiah Investigated Anew." Vetus Testamentum 18 (1968):330-71.

Johnson, Aubrey. Sacral Kingship in Ancient Israel. Cardiff: University of Wales Press, 1955.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F. The Books of the Chronicles. Translated by Andrew Harper. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Kleinig, J. W. "The Divine Institution of the Lord's Song in Chronicles." Journal for the Study of the Old Testament 55 (1992):75-83.

Knights, C. H. "The Text of 1 Chronicles IV 12: A Reappraisal." Vetus Testamentum 37:3 (July 1987):375-77.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles--Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Lemke, Werner E. "The Synoptic Problem in the Chronicler's History." Harvard Theological Review 58 (1965):349-63.

Lorenz, Wolfgang. "For We are Strangers before Thee and Sojourners'--2 [1] Chron. 29:15." American Baptist Quarterly 9:4 (December 1990):268-80.

Mazar, Benjamin. "The Military Elite of King David." Vetus Testamentum 13 (1963):10-20.

McConville, J. Gordon. I & II Chronicles. Daily Study Bible series. Philadelphia: Westminster Press, 1984.

Merrill, Eugene H. "1 Chronicles." In The Bible Knowledge Commentary: Old Testament, pp. 589-617. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. 1, 2 Chronicles. Bible Study Commentary series. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1988.

_____. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "A Theology of Chronicles." In A Biblical Theology of the Old Testament, pp. 157-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. I Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Newsome, James D., Jr. ed. A Synotic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, J. Barton. "1, 2 Chronicles." In I Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "First Chronicles." In The Wycliffe Bible Commentary, pp. 367-90. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

_____. "The Validity of the Numbers in Chronicles." Bibliotheca Sacra 136:542 (April-June 1979):109-28; 543 (July-September 1979):206-20.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Sailhamer, John. "1 Chronicles 21:1--A Study in Inter-biblical Interpretation." Trinity Journal 10NS:1 (Spring 1989):33-48.

_____. First and Second Chronicles. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Slotki, I.W. Chronicles. London: Soncino Press, 1952.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thompson, J. A. 1, 2 Chronicles. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Townsend, Jeffrey L. "The Purpose of 1 and 2 Chronicles." Bibliotheca Sacra 145:575 (July-September 1987):277-92.

Waltke, Bruce K. "The Samaritan Pentateuch and the Text of the Old Testament." In New Perspectives on the Old Testament, pp. 212-39. Edited by J. Barton Payne. Waco: Word Books, 1970.

Wenham, G. J. "Were David's Sons Priests?" Zeitschrift für die Alttestamentliche Wissenschaft 87:1 (1975):79-82.

Wilcock, Michael. The Message of Chronicles. The Bible Speaks Today series. Leicester, Eng. and Downers Grove, Ill.: InterVarsity Press, 1987.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1982.

_____. "The Accession of Solomon in the Book of Chronicles." Vetus Testamentum 26 (1976):351-61.

Wilson, R. R. Genealogy and History in the Biblical World. New Haven: Yale University Press, 1977.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, J. W. "Guarding the Gates: 1 Chronicles 26:1-18 and the Roles of Gatekeepers in Chronicles." Journal for the Study of the Old Testament 48 (1990):69-81.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Zalewski, Saul. "The Purpose of the Story of the Death of Saul in 1 Chronicles X." Vetus Testamentum 39:4 (October 1989):449-467.

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 4 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 4

In this chapter is a further account of the tribe of Judah, and of some principal families in it, 1Ch 4:1 and of the tribe of Simeon, their families, cities, and villages, 1Ch 4:24 and of the enlargement of their borders, and conquest of the Amalekites, 1Ch 4:39.