Text -- 1 Chronicles 4:1-42 (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. 4:15 The sons of Caleb son of Jephunneh: Iru, Elah, and Naam. The son of Elah: Kenaz. 4:16 The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel. 4:17 The sons of Ezrah: Jether, Mered, Epher, and Jalon. Mered’s wife Bithiah gave birth to Miriam, Shammai, and Ishbah, the father of Eshtemoa. 4:18 (His Judahite wife gave birth to Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah.) These were the sons of Pharaoh’s daughter Bithiah, whom Mered married. 4:19 The sons of Hodiah’s wife, the sister of Naham: the father of Keilah the Garmite, and Eshtemoa the Maacathite. 4:20 The sons of Shimon: Amnon, Rinnah, Ben-Hanan, and Tilon. The descendants of Ishi: Zoheth and Ben Zoheth. 4:21 The sons of Shelah son of Judah: Er the father of Lecah, Laadah the father of Mareshah, the clans of the linen workers at Beth-Ashbea, 4:22 Jokim, the men of Cozeba, and Joash and Saraph, both of whom ruled in Moab and Jashubi Lehem. (This information is from ancient records.) 4:23 They were the potters who lived in Netaim and Gederah; they lived there and worked for the king.

Simeon’s Descendants

4:24 The descendants of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul, 4:25 his son Shallum, his son Mibsam, and his son Mishma. 4:26 The descendants of Mishma: His son Hammuel, his son Zaccur, and his son Shimei. 4:27 Shimei had sixteen sons and six daughters. But his brothers did not have many sons, so their whole clan was not as numerous as the sons of Judah. 4:28 They lived in Beer Sheba, Moladah, Hazar Shual, 4:29 Bilhah, Ezem, Tolad, 4:30 Bethuel, Hormah, Ziklag, 4:31 Beth Marcaboth, Hazar Susim, Beth Biri, and Shaaraim. These were their towns until the reign of David. 4:32 Their settlements also included Etam, Ain, Rimmon, Tochen, and Ashan– five towns. 4:33 They also lived in all the settlements that surrounded these towns as far as Baal. These were their settlements; they kept genealogical records. 4:34 Their clan leaders were: Meshobab, Jamlech, Joshah son of Amaziah, 4:35 Joel, Jehu son of Joshibiah (son of Seraiah, son of Asiel), 4:36 Eleoenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 4:37 Ziza son of Shipi (son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah). 4:38 These who are named above were the leaders of their clans. Their extended families increased greatly in numbers. 4:39 They went to the entrance of Gedor, to the east of the valley, looking for pasture for their sheep. 4:40 They found fertile and rich pasture; the land was very broad, undisturbed and peaceful. Indeed some Hamites had been living there prior to that. 4:41 The men whose names are listed came during the time of King Hezekiah of Judah and attacked the Hamites’ settlements, as well as the Meunites they discovered there, and they wiped them out to this very day. They dispossessed them, for they found pasture for their sheep there. 4:42 Five hundred men of Simeon, led by Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi, went to the hill country of Seir

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.

Wesley: 1Ch 4:21

Having treated of the posterity of Judah by Pharez, and by Zara, he now comes to his progeny by Shelah.

Wesley: 1Ch 4:22

Which they ruled in the name and for the use of the kings of Judah, to whom Moab was subject from David's time.

Wesley: 1Ch 4:22

The sense is those blessed times are long since past. Our ancestors had the dominion over the Heathen, but their degenerate posterity are slaves in Chaldea, were they are employed as potters or gardeners, or in other servile works.

Wesley: 1Ch 4:23

He seems to oppose their present servitude to their former glory, and to shew their mean spirits that had rather tarry among the Heathen to do their drudgery, than return to Jerusalem to serve God and enjoy their freedom.

Wesley: 1Ch 4:23

Of Babylon: esteeming it a greater honour to serve that earthly monarch in the meanest employments, than to serve the king of kings in his temple.

Wesley: 1Ch 4:27

The tribe of Simeon did not increase proportionably to the tribe of Judah in which they dwelt; as appears by those two catalogues, Num 1:22, Num 26:14, which is to be ascribed to God's curse upon them, delivered by the mouth of holy Jacob, Gen 49:5-7, and signified by Moses's neglect of them when he blessed all the other tribes.

Wesley: 1Ch 4:31

Several of these cities though given to Simeon by Joshua, yet through the sloth or cowardice of that tribe, were not taken from the Philistines, until David's time, who took some of them; and, the Simeonites having justly forfeited their right to them by their neglect, gave them to his own tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines hands in David's time, and by them given to him, and by him annexed to the tribe of Judah, 1Sa 27:6.

Wesley: 1Ch 4:40

_Those who thus dwelt (as we do) in a fruitful country, and whose land is wide and quiet and peaceable, have reason to own themselves indebted to that God, who appoints the bounds of our habitation.

Wesley: 1Ch 4:40

The Canaanites, who descended from Ham. And accordingly these words contain a reason, why they went and possessed this place, because it was not in the hands of their brethren of Judah, but in the possession of that people which they had authority to expel.

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).

JFB: 1Ch 4:17-18

It is difficult, as the verses stand at present, to see who is meant. The following readjustment of the text clears away the obscurity: "These are the sons of Bithiah the daughter of Pharaoh, which Mered took, and she bare Miriam, and his wife Jehudijah bare Jezreel," &c.

JFB: 1Ch 4:18

"the Jewess," to distinguish her from his other wife, who was an Egyptian. This passage records a very interesting fact--the marriage of an Egyptian princess to a descendant of Caleb. The marriage must have taken place in the wilderness. The barriers of a different national language and national religion kept the Hebrews separate from the Egyptians; but they did not wholly prevent intimacies, and even occasional intermarriages between private individuals of the two nations. Before such unions, however, could be sanctioned, the Egyptian party must have renounced idolatry, and this daughter of Pharaoh, as appears from her name, had become a convert to the worship of the God of Israel.

JFB: 1Ch 4:21

Here, again, is another incidental evidence that in very early times certain trades were followed by particular families among the Hebrews, apparently in hereditary succession. Their knowledge of the art of linen manufacture had been, most probably, acquired in Egypt, where the duty of bringing up families to the occupations of their forefathers was a compulsory obligation, whereas in Israel, as in many parts of Asia to this day, it was optional, though common.

JFB: 1Ch 4:22-23

"And these are ancient things" seems a strange rendering of a proper name; and, besides, it conveys a meaning that has no bearing on the record. The following improved translation has been suggested: "Sojourned in Moab, but returned to Beth-lehem and Adaberim-athekim. These and the inhabitants of Netaim and Gedera were potters employed by the king in his own work." Gedera or Gederoth, and Netaim, belonged to the tribe of Judah, and lay on the southeast border of the Philistines' territory (Jos 15:36; 2Ch 28:18).

JFB: 1Ch 4:24

They are classed along with those of Judah, as their possession was partly taken out of the extensive territory of the latter (Jos 19:1). The difference in several particulars of the genealogy given here from that given in other passages is occasioned by some of the persons mentioned having more than one name [compare Gen 46:10; Exo 6:15; Num 26:12].

JFB: 1Ch 4:27

(see Num 1:22; Num 26:14).|| 10417||1||13||0||@These were their cities unto the reign of David==--In consequence of the sloth or cowardice of the Simeonites, some of the cities within their allotted territory were only nominally theirs. They were never taken from the Philistines until David's time, when, the Simeonites having forfeited all claim to them, he assigned them to his own tribe of Judah (1Sa 27:6).

JFB: 1Ch 4:38-39

Simeon having only a part of the land of Judah, they were forced to seek accommodation elsewhere; but their establishment in the new and fertile pastures of Gederah was soon broken up; for, being attacked by a band of nomad plunderers, they were driven from place to place till some of them effected by force a settlement on Mount Seir.

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.

Clarke: 1Ch 4:15

Caleb the son of Jephunneh - We have already met with this eminent person in Num 13:6, Num 13:30; Num 14:24, and elsewhere; and seen his courageous piety and inflexible integrity. The Targum says here, "They called him Caleb, the son of Jephunneh, because he had purged his soul from the counsel of the spies.

Clarke: 1Ch 4:18

And his wife Jehudijah - The Targum considers the names in this verse as epithets of Moses

"And his wife Jehuditha educated Moses after she had drawn him out of the water: and she called his name Jered, because he caused the manna to descend upon Israel; and Prince Gedor, because he restored the desolations of Israel; Heber also, because he joined Israel to their heavenly Father; and Prince Socho, because he overshadowed Israel with his righteousness, and Jekuthiel, because the Israelites waited on the God of heaven in his time, forty years in the desert; and prince Zanoah, because God, on his account, had passed by the sins of Israel. These names Bithiah, the daughter of Pharaoh, called him by the spirit of prophecy, for she became a proselyte; and Mered took her to himself to wife: he is Caleb, and was so called because he opposed the counsel of the spies."- T. A similar explanation is given by Jarchi.

Clarke: 1Ch 4:21

That wrought fine linen - "Of the family of those who worked in fine flax to make garments for kings and priests."- T.

Clarke: 1Ch 4:22

And Joash, and Saraph - "And the prophets and scribes which sprang from the seed of Joshua, and the Gibeonites, whose office it was to serve in the house of the sanctuary, because they had lied to the princes of Israel; also Joash, who is the same as Mahlon; and Saraph, who is the same as Chilion, who took wives of the daughters of Moab and Boaz, the chief of the wise men of the college of Bethlehem, and of those who existed in former days."- T.

Clarke: 1Ch 4:23

These were the potters - "These are the disciples of the law, for whose sake the world was created; who preside in judgment, and establish the world; and they build and perfect the fallen down house of Israel: they dwelt there with the Shechinah of the King of the world, in the study of the law and the intercalation or months, and determining the commencement of years and festivals: and they computed the times from heaven in the days of Ruth, the mother of kingdoms, to the days of Solomon the king."- T. I am afraid this paraphrase gives us as little light as the text itself, which speaks of potters, and those who dwelt among plants and hedges. They were probably brickmakers; perhaps potters also, who had their dwelling in low grounds, and fabricated the clay into pots and bricks that was digged up in forming fences in the king’ s domains.

Clarke: 1Ch 4:24

The sons of Simeon - This genealogy is very different from that given in Gen 46:10, and Num 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: 1Ch 4:27

Neither did all their family multiply - In Num 1:23 the number of all the families of Simeon was fifty-nine thousand three hundred; and that of Judah was, Num 1:27, not less than seventy-four thousand six hundred. When the next census was made, Num. 26, the tribe of Judah amounted to seventy-six thousand five hundred, an increase of one thousand nine hundred; while the tribe of Simeon amounted only to twenty-two thousand two hundred, a decrease of thirty-seven thousand one hundred. It was at that time the smallest tribe in Israel.

Clarke: 1Ch 4:31

These were their cities unto the reign of David - It appears that David took some of the cities of the Simeonites, and added them to Judah; Ziklag for instance, 1Sa 27:6

As the tribe of Simeon had withdrawn their allegiance from the house of David, the kings of Judah extended their domination as far as possible into the territories of that tribe, so that they were obliged to seek pasture for their flocks at Gedor, and in the mountains of Seir, as we find 1Ch 4:39-42.

Clarke: 1Ch 4:40

They of Ham had dwelt there of old - These were probably either Philistines or Egyptians, who dwelt at Gedor, which was situated in the environs of Joppa and Samnia

Those whom the five hundred Simeonites expelled from Seir were Amalekites, 1Ch 4:43.

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

TSK: 1Ch 4:15

Caleb : Num 13:6, Num 13:30, Num 14:6-10, Num 14:24, Num 14:30; Jos 14:6-14, Jos 15:13-20; Jdg 1:12-14

Kenaz : or, Uknaz

TSK: 1Ch 4:17

Ezra : Ezra seems to be the person before called Asareel in 1Ch 4:16.

and she bare Miriam : It is probable that the latter part of 1Ch 4:18 should be transposed before this passage, which Michaelis thinks is its right place; for otherwise we have the pronoun she without an antecedent, and children born without their father’ s being mentioned.

Eshtemoa : 1Ch 4:19, 1Ch 6:57; Jos 15:50, Eshtemoh, 1Ch 21:24; 1Sa 30:28

TSK: 1Ch 4:18

Jehudijah : i.e. Jewess, [Strong’ s H3057], 1Ch 4:19

Jered : 1Ch 1:2

the father of : 1Ch 4:4, 1Ch 4:39, 1Ch 2:42; Jos 15:58

Gedor : Gedor was a city in the tribe of Judah; and probably the same which Eusebius calls Κεδους , and Jerome Gedrus , ten miles from Diospolis, or Lydda, towards Eleutheropolis.

Heber : Gen 46:17

Socho : i.e. inclosure; his branch, [Strong’ s H7755]. 1Ch 4:18; 2Ch 11:7, Shocho, 1Ch 28:18, Also, Jos 15:35, Jos 15:48; 1Sa 17:1; 1Ki 4:10

Socho
	Personal Characteristics	References
1.	A city of Judah	Jos 15:35; 1Sa 17:1; 1Ki 4:10; 2Ch 11:7
2.	Another city of Judah	Jos 15:48

Jekuthiel : i.e. the fear or veneration or preservation of God; God is almightiness, [Strong’ s H3354], Jos 15:34

Bithiah : i.e. worshiper of Jah; daughter of Jah, [Strong’ s H1332]. daughter of Pharaoh. 1Ki 3:1, 1Ki 3:6, 1Ki 7:8, 1Ki 9:16, 1Ki 9:24; 2Ch 8:11

Mered : 1Ch 4:17

TSK: 1Ch 4:19

Hodiah : or, Jehudijah, mentioned before, 1Ch 4:18

Keilah : Jos 15:44; 1Sa 23:1-13

TSK: 1Ch 4:20

Shimon : Shimon is supposed to have been another son of Mered, by Jehudijah. As this latter name signifies a Jewess, it rather favours the opinion that Bithiah was not a Jewess, but an Egyptian.

TSK: 1Ch 4:21

Shelah : 1Ch 2:3, 1Ch 9:5; Gen 38:5, Gen 46:12; Num 26:20; Neh 11:5, Shiloni

TSK: 1Ch 4:23

1Ch 4:14; Psa 81:6

TSK: 1Ch 4:24

The sons of Simeon : This genealogy differs in many particulars from those in the parallel places; probably being occasioned by the same person’ s having several names.

Nemuel : Gen 46:10; Exo 6:15, Jemuel

Jarib : Num 26:12-14, Jachin

Zerah : Gen 46:10, Zohar

TSK: 1Ch 4:27

like to : Heb. unto, Num 2:4, Num 2:13, Num 26:14, Num 26:22

TSK: 1Ch 4:28

Beersheba : Beer-sheba was situated twenty miles south of Hebron, according to Eusebius and Jerome, in whose time it was occupied by a Roman garrison. Jos 15:28, Jos 15:29, Jos 19:2, Jos 19:3, Jos 19:9

Moladah : Probably the same as Malatha, so often mentioned by Eusebius; from whom it appears it was situated about twenty miles from Hebron.

TSK: 1Ch 4:29

Bilhah : Jos 19:3, Balah-Azem

Tolad : Jos 19:4, Eltolad

TSK: 1Ch 4:30

Bethuel : Jos 19:4, Bethul

Ziklag : 1Ch 12:1; Jos 15:31, Jos 19:5; 1Sa 27:6, 1Sa 30:1; Neh 11:28

TSK: 1Ch 4:31

and Hazarsusim : Jos 19:5, Jos 19:6, Hazar-susah, Beth-lebaoth, Sharuhen

TSK: 1Ch 4:32

Etam : Ether, or Etham, was situated near Malatha, according to Eusebius. Jos 19:7, Ether, Remmon

Ashan : Eusebius say Beth-ashan was sixteen miles west of Jerusalem.

TSK: 1Ch 4:33

Baal : Jos 19:8, Baalath-beer

their genealogy : or, as they divided themselves by nations among them

TSK: 1Ch 4:38

mentioned by their names : Heb. coming by names, 1Ch 5:24; Gen 6:4

TSK: 1Ch 4:39

they went : This expedition of the Simeonites took place in the days of Hezekiah, and, as Calmet conjectures, near the time of the captivity of the ten tribes; when the remnant of Simeon would feel themselves obliged to retire more southward into Arabia Petrea, for fear of the Jews, and to seek pasture for their flocks.

Gedor : 1Ch 4:4, 1Ch 4:18; Jos 12:13, Geder, Jos 15:58

TSK: 1Ch 4:40

the land : Jdg 18:7-10

Ham : These were probably either Philistines or Egyptians, who dwelt at Gedor. Gen 9:22-29, Gen 10:6; Psa 78:51, Psa 105:23

TSK: 1Ch 4:41

these written : 1Ch 4:33-38

Hezekiah : 2Ki 18:8-12; Isa 14:28-32

the habitations : Or, the Meunnim, or Maonites. Jdg 10:12; Jer 49:20; Act 17:26

pasture : Num 32:1-4

TSK: 1Ch 4:42

mount Seir : Gen 36:8, Gen 36:9; Deu 1:2

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.

Barnes: 1Ch 4:17

She bare Miriam - Rather, "she conceived."The mother is not mentioned, and it seems impossible to restore the original text with any certainty.

Barnes: 1Ch 4:18

His wife - i. e. Mered’ s. Mered, it would seem, had two wives, Bithiah, an Egyptian woman, and a Jewish wife (see the margin), whose name is not given. If Mered was a chief of rank, Bithlah may have been married to him with the consent of her father, for the Egyptian kings often gave their daughters in marriage to foreigners. Or she may have elected to forsake her countrymen and cleave to a Jewish husband, becoming a convert to his religion. Her name, Bithiah, "daughter of Yahweh,"is like that of a convert.

Barnes: 1Ch 4:19

His wife Hodiah - Not as in the margin, but rather, "the sons of the wife of Hodiah."Hodiah is elsewhere always a man’ s name Neh 8:7; Neh 9:5; Neh 10:10, Neh 10:13, Neh 10:18.

Barnes: 1Ch 4:22

Who had the dominion in Moab - Moab was conquered by David 2Sa 8:2, and again by Omri, after which it remained subject until the death of Ahab 2Ki 3:5. But a more ancient rule, in times of which we have no further record, is probably intended.

Barnes: 1Ch 4:23

Among plants and hedges - Rather, "in Netaim and Gederah"Jos 15:36.

With the king - Or, probably, "on the king’ s property."Both David and several of the later kings had large territorial possessions in various parts of Judaea 1Ch 27:25, 1Ch 27:31; 2Ch 26:10; 2Ch 27:4; 2Ch 32:28-29.

Barnes: 1Ch 4:31

Unto the reign of David - It is not quite clear why this clause is added. Perhaps the writer is quoting from a document belonging to David’ s reign. Or, he may mean that some of the cities, as Ziklag 1Sa 27:6, were lost to Simeon about David’ s time.

Barnes: 1Ch 4:33

And their genealogy - Rather, "and their register was according thereto"- they were registered, i. e. according to the places where they dwelt.

Barnes: 1Ch 4:38

These mentioned by their names were princes - The registered chiefs of the cities in the first list 1Ch 4:28-31, in the time of Hezekiah 1Ch 4:41.

Barnes: 1Ch 4:39

Gedor - Rather read, "Gerar"(Septuagint) a fertile district Gen 26:6-12; 2Ch 14:14-15 in Philistine country.

Barnes: 1Ch 4:41

The habitations - Rather, "the Mehunim"(compare 2Ch 36:7), called also "Maonites"(see Jdg 10:12 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.

Poole: 1Ch 4:15

Another Kenaz, differing from that Kenaz 1Ch 4:13 . Or his name might be Uknaz.

Poole: 1Ch 4:16

Jehaleleel the son of Kenaz, or Uknaz, last mentioned.

Poole: 1Ch 4:17

Ezra the son of Ashriel last named.

She bare she, i.e. Bithiah, bare unto Mered, as may seem by comparing this with 1Ch 4:18 .

Poole: 1Ch 4:18

His wife either Ezra’ s wife, or rather, another wife of Mered. Jehudijah ; or, the Jewess ; so called to distinguish her from his Egyptian wife here following.

These are the sons to wit, Miriam, and the rest following, 1Ch 4:17 .

The daughter of Pharaoh either

1. Of Pharaoh king of Egypt for Mered might be a person of great estate and quality; or this might be only Pharaoh’ s illegitimate daughter. Or,

2. Of some other Egyptian or Israelite called by that name; which might easily happen upon divers occasions.

Poole: 1Ch 4:19

Hodiah his third wife.

Poole: 1Ch 4:20

Shimon another son of the father of Keilah, mentioned 1Ch 4:19 .

Ishi son of Tilon last mentioned.

Poole: 1Ch 4:21

Having treated of the posterity of Judah by Pharez, and by Zerah, he now comes to his progeny by

Shelah of whom see Ge 38 .

Poole: 1Ch 4:22

Who had the dominion in Moab which they ruled in the name and for the use and service of the kings of Judah, to whom Moab was subject from David’ s time. Or, who had possessions in Moab ; or, who married wives in Moab . These are ancient things : the sense is either,

1. These persons and things were in ancient times, and therefore it is not strange if now they be so little known. But that might have been with equal truth said of divers other parts of this account. Or rather,

2. But those blessed times and things are long since past and gone. Our ancestors then had the dominion over the heathen, but their degenerate posterity are now slaves to them in Chaldea, Persia, &c., where they are employed as potters or gardeners, or in other servile works.

Poole: 1Ch 4:23

These were the potters or rather, these are; for he seems to oppose their present servitude to their former glory and to show their low and mean spirits, that had rather tarry among the heathen to do their drudgery, than return to Jerusalem to serve God and enjoy their freedom.

There they dwelt or tarried or now dwell , when their brethren are returned.

With the king of Babylon or Persia; esteeming it a greater honour and happiness to serve that earthly monarch in the meanest employments, than to serve the King of kings in his temple, and in his most noble and heavenly work.

Poole: 1Ch 4:24

The sons of Simeon: these are here joined with Judah, because their possession was taken out of Judah’ s portion, Jos 19:1 . This account seems to differ from that Ge 46 , both in the number and names of the persons, which is not strange, considering how customary it was amongst the Hebrews for one person to have two or three names given to him upon several occasions. And for Ohad, Gen 46:10 , he may be omitted here, because he left no posterity or family after him, as the rest did.

Poole: 1Ch 4:25

Shallum his son i.e. son of Saul last mentioned.

Poole: 1Ch 4:27

The tribe of Simeon did not increase proportionably to the tribe of Judah, in which they dwelt; as appears by those two catalogues, Num 1:22 26:14 ; which is to be ascribed to God’ s curse upon them delivered by the mouth of holy Jacob, Ge 49 , and signified by Moses’ s neglect of them, when he blessed all the other tribes.

Poole: 1Ch 4:28

These and the following cities are mentioned Jos 19:2 , &c., with no great alterations.

Poole: 1Ch 4:31

Either,

1. Of David’ s posterity, i.e. as long as the kingdom of Judah lasted, or until the captivity of Babylon. But this seems not to be true, for Simeon was gone into captivity with the rest of the ten tribes long before that time. Or rather,

2. Of David himself. And this may seem to be added, because some of these cities, though given to Simeon by Joshua, yet through the sloth or cowardice of that tribe were not taken from the Philistines until David’ s time, who took some of them, and, the Simeonites having justly forfeited their right to them by their neglect, gave them to his own tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines’ hands in David’ s time, and by them given to him, and by him annexed to the tribe of Judah, 1Sa 27:6 .

Poole: 1Ch 4:34

These and the rest here following are particularly mentioned for their valiant and successful achievements, related 1Ch 4:39 , &c.

Poole: 1Ch 4:38

These named 1Ch 4:34-37 .

The house of their fathers increased greatly which forced them to seek for new and larger habitations.

Poole: 1Ch 4:39

To the entrance of Gedor to that country that belongs to Gedor, or borders upon it; either that Gedor, Jos 15:58 , or that called Gederah , Jos 15:36 .

Unto the east side of the valley of which See Poole "1Sa 17:2,52" .

Poole: 1Ch 4:40

They of Ham i.e. the posterity of that cursed Ham; either the Arabians; or the Canaanites or Philistines, who descended from Ham, Gen 10:6 . And accordingly these words contain a reason, either,

1. To prove that the land was good; because the Arabians, who, being wholly given to pasturage, used to find out the choicest grounds, had formerly pitched their tents there. Or,

2. Why they went and possessed this place, because it was not in the hands of their brethren of Judah, but in the possession of that people which they had authority and command to expel.

Had dwelt there of old i.e. had possessed it of old and hitherto. Or, dwelt there before , i.e. before they came and cast them out of their possessions.

Poole: 1Ch 4:41

In the days of Hezekiah king of Judah but a little before their captivity, which was in the sixth year of Hezekiah, 2Ki 17 . So their joy in their new, and pleasant, and fruitful possessions lasted but for a very little while.

Smote their tents i.e. the people dwelling in tents; for so it seems these still did for the conveniency of pasturage.

Destroyed them utterly unto this day i.e. so as they could never after recover themselves.

Poole: 1Ch 4:42

Some went to Mount Seir probably about the same time.

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)

Haydock: 1Ch 4:15

Caleb, so memorable (Calmet) for this fidelity, Numbers xii. 30., and xxxii. 12. (Haydock)

Haydock: 1Ch 4:18

Judaia, a second wife, of his own nation. By the first, from Egypt, Mered had Miriam, &c. Some words seem to be lost, which render it doubtful to whom Judaia was married.

Haydock: 1Ch 4:19

Odaia, perhaps the same with Judaia, (Calmet) as the Septuagint read. ---

Who was. Hebrew and Septuagint, "Machatha," (Haydock) a place to the north of Basan, far from the limits of Juda, whence we should, perhaps, read Menuchat, as chap. ii. 52, 54.

Haydock: 1Ch 4:21

Her. Hitherto we have seem the possessions of the descendants of Phares. Those of Her inhabited the country rendered famous by the exploits of Samson with the jaw bone, Judges xv. 9. (Calmet) ---

The first-born of Sela was called Her, after his unfortunate uncle, Genesis xxxviii. 7. (Haydock) ---

That wrought. Septuagint take it for a proper name, "Ebdath." Hebrew, Beth-habodath habuts, "the house of the byssus, or fine linen manufacturers in Beth-Ashbaah, " (Haydock) which is, perhaps, the same with Beersabee, "the well of swearing," Genesis xxi. 31. (Calmet) ---

Oath. The Latin word juramenti, might be retained here, as well as Calor, chap. ii. 55. See 2 Kings xxi. 19. Septuagint read, "Esoba," as the proper name of a place. (Haydock)

Haydock: 1Ch 4:22

He, that made, &c. viz., Joazim, the meaning of whose name in Hebrew, is, he that made the sun to stand. In like manner the following names, Lying, (Cozeba) Secure, (Joash) and Burning, (Saraph) are substituted in place of the Hebrew names of the same signification. (Challoner) ---

The first etymology is not perfectly accurate, as Jokim means simply, "he made to stand;" Jachin, the pillar which Solomon erected, has the same import. (Haydock) ---

Some injudicious person seems to have placed the sun in the margin, whence it has crept into the text. (Tirinus) ---

It might be occasioned by the fable of the Rabbins, who assert (Haydock) that Elimelech wrought the like miracle as Josue, to convince the people of Bethlehem of the necessity of being converted; but, finding them incorrigible, denounced a famine, which forced him to retire with his family into the country of Moab. (St. Jerome, Trad., &c.) ---

Elimelech died in that country; but these four descendants of Sela retired, probably, along with him, and returned afterwards to Lehem, or Bethlehem, as it is customary to omit a part of a word. (Tirinus) ---

This town was peopled by different branches of Juda's family, ver. 4., and chap. ii. 54. (Calmet) ---

Lahem, &c. Septuagint seem to leave the original terms: "he made them return to Abedderim Athoukiim." ---

Who returned, is also left as a proper name by the Protestants, (Haydock) &c. "And Jasubi Lehem." (Vatable) (Menochius) ---

It is not easy to decide, when the Hebrew words should be translated. ---

Old. Hebrew, "and ancient words;" (Haydock) records, shewing where these families resided, (Calmet) unless this be also the name (Haydock) of a place. (Septuagint)

Haydock: 1Ch 4:23

Potters. Hebrew yotserim, may also designate some family, as it seems improbable that the princes, in Moab, should be reduced to so mean a condition. But we have many examples of such a fall; (Haydock) and it is supposed, that these descendants of Sela were employed by the king of Babylon, at Nethaim and Gadera. (Calmet) ---

Hedges. These are the proper names of the places where they dwelt. In Hebrew, Netahim and Gedera. (Challoner) ---

Septuagint, "Ataim and Gadera." (Haydock) ---

The correct Roman edition of the Vulgate prints these words, plantationibus et Sepibus, with large letters, to imply as much. (Menochius) ---

King; David. (Sa) (Menochius) ---

Many of the tribe of Juda attended David, while he was forced to flee before Saul, and to hide himself in unfrequented places. Some of them might be these Yotserim, or they might follow the profession of potters. (Haydock) ---

"With the king they were powerful in his kingdom, and dwelt there." (Septuagint) (Haydock) ---

The Vulgate often give the meaning of proper names. (Du Hamel)

Haydock: 1Ch 4:27

Juda, probably, not even in the following cities, which they inhabited along with them. This tribe of Simeon was always the weakest, and kept close to Juda. See Numbers xxvi. 14.

Haydock: 1Ch 4:30

Bathuel appears to be the same with Bethulia, Judith vi. 7. (Calmet)

Haydock: 1Ch 4:31

David, who had Siceleg given to him, 1 Kings xxvii. 6. (Haydock) ---

After the schism, Juda straitened the tribe of Simeon; so that it was forced to seek for other habitations in Gador, under Ezechias, ver. 39., &c. (Calmet) ---

It could no longer reside among those of the tribe of Juda, (Du Hamel) and acknowledge another king. (Haydock)

Haydock: 1Ch 4:33

Baal, or Ballath, Josue xix. 1. ---

Distribution. Hebrew and Septuagint, "and their genealogy." (Menochius) ---

Greek: Katalogismos, may as well have the former signification, "their class;" (Haydock) though the sequel seems to determine it in the latter sense. (Du Hamel)

Haydock: 1Ch 4:34

Mosabab. This and the following princes joined their forces, to conquer fresh territories from Gador, (Haydock) or Gadara, near Joppe, (Strabo xvi.) which had been long in the possession (Haydock) of the Egyptians, (ver. 40.; Calmet) or Philistines. (Malvenda)

Haydock: 1Ch 4:40

Cham. It is not certain that the Philistines, who came from the country of the Casluim, were descendants of Mezraim, Genesis x. 14. But it is very clear that the Egyptians sprung from Cham, Psalm lxxvii. 51.

Haydock: 1Ch 4:41

Inhabitants. Septuagint, "and the Mineans." Hebrew meyenim, "the inhabitants of Maon," in Arabia. See Judges x. 11. Syriac and Arabic, "the fountains."

Haydock: 1Ch 4:42

Jesi; perhaps Asaia, by the transposition of one letter; (ver. 36.; Calmet) or these chiefs were remote descendants of Jesi, ver. 20. (Haydock) ---

The expedition probably took place about the same time as the preceding, to avoid the attack of the Assyrians, or of Juda, by retiring farther into Arabia. (Calmet)

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.

Gill: 1Ch 4:15

And the sons of Caleb the son of Jephunneh,.... Jephunneh is not the same with Hezron, as the Targum, but another son of Kenaz, hence called the Kenezite, Jos 14:6 and brother of Othniel; and Caleb his son is the same that was sent one of the spies of the land of Canaan by Moses, see Num 13:6.

his sons were Iru, Elah, and Naam; of whom we nowhere else read:

and the sons of Elah, even Kenaz; another Kenaz, or rather it should be read Uknaz; so Jarchi and Kimchi.

Gill: 1Ch 4:16

And the sons of Jehaleleel,.... Who probably was the son of Uknaz:

Ziph, and Ziphah, Tiria, and Asareel; there were two cities in the tribe of Judah of the name of Ziph, Jos 15:24, which might be called from these men, or from Ziph in 1Ch 2:42.

Gill: 1Ch 4:17

And the sons of Ezra,.... Who was perhaps the son of Asareel, last mentioned:

Jether, and Mered, and Epher, and Jalon; only one of them, Mered, is after mentioned:

and she bare Miriam; which is not the name of a woman, but of a man, as Kimchi observes; and, according to him, his mother was the wife of Mered, which he gathers from the next verse; though she seems to be the wife of Ezra, who bare him other sons:

and Shammai, and Ishbah the father of Eshtemoa; a prince of a city in the tribe of Judah, so called, Jos 15:50.

Gill: 1Ch 4:18

And his wife Jehudijah,.... Another wife of Ezra; or, according to Kimchi, of Mered; a Jewess, as the word is by some rendered, to distinguish her from another wife, an Egyptian, in the latter part of the verse:

bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah; who were princes, as Jarchi seems rightly to observe; of several cities of these names in the tribe of Judah, as of Gedor, see Jos 15:58, of Socoh, Jos 15:35, of Zanoah, Jos 15:34, the Targum interprets the names of all these men of Moses, whom Pharaoh's daughter brought up; and so other Jewish writers ^a, into which mistake they were led by what follows:

and these are the sons of Bithiah, the daughter of Pharaoh, which Mered took; that is, to wife; this Mered was one of the sons of Ezra, 1Ch 4:17 the Targum, and other Jewish writers ^b, say this was Caleb, called Mered, because he rebelled against the counsel of the spies; but this contradicts their other notion of Jehudijah, or Bithiah, Pharaoh's daughter, whom he married, the one who brought up Moses, since Moses was elder than Caleb; but Bithiah, whom Mered married, was not a daughter of Pharaoh king of Egypt, but of an Israelite of this name; her sons are supposed to be those in the latter part of 1Ch 4:17.

Gill: 1Ch 4:19

And the sons of his wife Hodiah,.... Another wife of Mered. Hillerus ^c takes her to be the same with Jehudijah, 1Ch 4:18, though some ^d take Hodiah to be the name of a man, and read the words, "and the sons of the wife of Hodiah"; which wife of Hodiah was

the sister of Naham; or rather Achotnaham, we render the sister of Naham, is the name of the first son of Hodiah, as some think ^e:

the father of Keilah the Garmite; prince of the city of Keilah, in the tribe of Judah, Jos 15:44 who sprung from the family of Garmi:

and Eshtemoa the Maachathite; the father or prince of the inhabitants of Eshtemoa, another city in the same tribe, see 1Ch 4:17 who sprung from Maachah, see 1Ch 2:48.

Gill: 1Ch 4:20

And the sons of Shimon,.... Perhaps another son of Mered by his last wife, or the same with Shammai, 1Ch 4:17 were

Amnon, and Rinnah, Benhanan, and Tilon; nowhere else mentioned:

and the sons of Ishi: who it may be was the brother of Shimon or Tilon: were

Zoheth, and Benzoheth; of whom we know no more than their names.

Gill: 1Ch 4:21

The sons of Shelah, the son of Judah, were,.... The genealogy of the posterity of Judah, in the lines of Pharez and Zerah, being given, and very largely in that of the former, because of the honour of David, and his kingdom, which sprang from thence, as Jarchi observes, and also the King Messiah, the writer returns to give an account of his posterity by Shelah, a son he had by the daughter of Shuah, Gen 38:2 and the only one that had children: which were as follow:

Er the father of Lecah: prince of a city of this name in the tribe of Judah; Shelah gave him the name of Er, in memory of his brother, Gen 38:3,

and Laadah the father of Mareshah; prince of a city of this name in the same tribe, Jos 15:44.

and the families of the house of them that wrought fine linen, of the house of Ashbea; which last clause explains what house these families were of, which sprang from Shelah, and were employed in making fine linen; the Targum adds, for the garments of kings and priests, or for the curtains of the tabernacle, as Jarchi; for not with the Egyptians and Greeks only fine linen was made, but among the Hebrews, as Pausanias ^f testifies.

Gill: 1Ch 4:22

And Jokim,.... The Vulgate Latin version is:

and he that made the sun to stand: as if Joshua was meant; and in the Talmud it is ^g said Jokim, this is Joshua, who confirmed the oath to the Gibeonites; and the Targum here is,

"and the prophets of the scribes that sprang from the posterity of Joshua;''but Joshua was of the tribe of Ephraim, and not of Judah; though some interpret it of Elimelech, as Lyra observes ^h, of whom the fable is, that the sun stood still at his prayers, as it did in Joshua's time, to convert the men of Bethlehem; but Jokim is no doubt the proper name of some famous man or family that descended from Shelah:

and the men of Chozeba: which signifies a lie; and the Targum interprets it of the Gibeonites, who lied to Joshua; but those were Canaanites, and not of the posterity of Shelah, and tribe of Judah; Chezib, or Achzib, a city in the tribe of Judah, very probably is meant, as Kimchi, the very place where Shelah was born, Gen 38:5 and where dwelt some of his posterity:

and Joash and Saraph, who had the dominion in Moab; some render the word, "which married in Moab"; and so the Targum interprets it of Mahlon and Chilion, who took wives of the daughters of Moab; but rather it is to be understood of some who were governors in Moab in the times of David, when Moab was subdued by him, 2Sa 8:2 or however were such, who, at one time or another, made war with Moab, and overcame them:

and Jashubilehem: which the Targumist understands of Boaz, prince of the wise men of the school of Bethlehem, and the Talmudists ⁱ of Ruth, that dwelt in Bethlehem; and may be interpreted of some of the inhabitants of that place which sprang from Shelah; or rather is the name of a single man, famous in his time, though not now known:

and these are ancient things; an account of persons that lived in ancient times, and which the writer of this book gives not on his own knowledge, but by tradition, or rather by inspiration.

Gill: 1Ch 4:23

These were the potters,.... Or are the potters; the posterity of those men, who were so famous in their day, are now of mean employments: some of them made earthen pots; and some of them

dwelt among plants and hedges; or were employed in planting gardens and orchards, and making fences for them; or, as others think, "dwelt in Netaim and Gadara", cities in the tribe of Judah:

there they dwelt with the king for his work; to make pots, plant gardens, and set hedges for him; either for the king of Judah, or it may be for the king of Babylon, where they were carried captive, and now chose to remain, doing those servile works for the king, without the city, in the fields.

Gill: 1Ch 4:24

The sons of Simeon,.... The account of whom, next to the tribe of Judah, is given before Reuben, because its inheritance lay in the tribe of Judah, Jos 19:1 his sons were Nemuel, the same with Jemuel, Gen 46:10.

and Jamin, Jarib, Zerah, and Shaul; who, in the place referred to, is said to be the son of a Canaanitish woman; and Jarib and Zerah are the same with Jachin and Zohar there: and Obed is here omitted, it may be because he died without issue; see Num 26:12.

Gill: 1Ch 4:25

Shallum his son,.... The son of Shaul, and Mibsam was the son of Shallum, and Mishma the son of Mibsam.

Gill: 1Ch 4:26

And the sons of Mishma,.... These were Hamuel, Zacchur, and Shimei.

Gill: 1Ch 4:27

And Shimei had sixteen sons and six daughters,.... None of which are mentioned by name:

but his brethren had not many children: Hamuel and Zacchur:

neither did all their family multiply like to the children of Judah: to show the fruitfulness and great increase of which tribe, the genealogical account of it, in this and the two preceding chapters, is given.

Gill: 1Ch 4:28-31

And they dwelt at Beersheba,.... posterity of Simeon; and this and the other places of their habitation are mentioned in the same order, and with very little variation of names to the end of 1Ch 4:31, as in Jos 19:2 and here, at 1Ch 4:31 it is added:

these were their cities unto the reign of David; when, according to Kimchi, and other Jewish writers, he expelled them from thence, and restored them to the tribe of Judah.

Gill: 1Ch 4:32

And their villages were Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities. There are but four mentioned in Jos 19:7 one might be added since, or new built, namely, Tochen; these, according to Kimchi, were all that remained for them to dwell in, in the times of David; and therefore they were obliged to seek out for new settlements for themselves and flocks, as in 1Ch 4:39, &c.

Gill: 1Ch 4:33

And all their villages that were round about the same cities, unto Baal,.... The same with Baalathbeer, Jos 19:8.

these were their habitations, and their genealogy; as before described, until the times of David.

Gill: 1Ch 4:34-37

And Meshobab, and Jamlech,.... These, with those that follow to the end of 1Ch 4:37 were famous men in the tribe of Simeon, of rank and dignity, and eminent for courage and valour, as the latter part of the chapter testifies, though they are nowhere else taken notice of. Jamlech, as Fabritius ^k observes, is not very different from Jamblichus, the name of a famous Platonic philosopher.

Gill: 1Ch 4:38

These mentioned by their names were princes in their families,.... The principal men of them, heads of their fathers' houses:

and the house of their fathers increased greatly; by them, so that they were obliged to seek out for new habitations, as follows.

Gill: 1Ch 4:39

And they went to the entrance of Gedor,.... There was a city of this name in the tribe of Judah, 1Ch 4:18 but this seems to be further off, and perhaps is the same with Gedaris, mentioned by Strabo ^l along with Azotus and Askelon, cities that belonged to the Philistines; since it was inhabited by the posterity of Ham, of whom the Philistines were, as in the following verse:

even unto the east side of the valley; which was near to Gedor, and a suitable place:

to seek pasture for their flocks; their sheep and goats.

Gill: 1Ch 4:40

And they found fat pasture and good,.... In or near the valley of Gedor:

and the land was wide, and quiet, and peaceable; there was room enough for them and their flocks, and they had no enemies on either side to disturb them:

for they of Ham had dwelt there of old; either the Canaanites who descended from Canaan the son of Ham, and had never been expelled from thence; or the Philistines, who were a colony of the Egyptians, the posterity of Ham; and these inhabitants being of this cursed race, the Simeonites scrupled not to dispossess them.

Gill: 1Ch 4:41

And these written by name,.... Before in 1Ch 4:34,

came in the days of Hezekiah king of Judah; as Dr. Lightfoot ^m thinks, not within the first fourteen years of his reign, when the Syrian army was abroad, and none dost peep out, but in his last fifteen years, when the army was destroyed and gone:

and smote their tents; the tents of those who dwelt there for the sake of feeding their flocks, and whose pasturage the Simeonites wanted:

and the habitations that were found there; or the Meunaim or Maonites, which the Septuagint Version here calls Mineans, a people sometimes mentioned along with the Philistines, and others: see Jdg 10:11.

and destroyed them utterly unto this day: to the writing of this book; they had not then recovered their possessions:

and dwelt in their room, because there was pasture there for their flocks; which was the thing they were in search of.

Gill: 1Ch 4:42

And some of them, even of the sons of Simeon, five hundred men went to Mount Seir,.... In the land of Edom:

having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi; these four captains are said, by the ancient Rabbins, to be of the tribe of Manasseh, as Kimchi observes; see 1Ch 5:24 but as the five hundred they were at the head of were of the sons of Simeon, the captains, no doubt, were of the same race.

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.”

NET Notes: 1Ch 4:15

¹ tn Heb “and the sons of Elah and Kenaz.” Kenaz was actually the son of Elah.

NET Notes: 1Ch 4:17

¹ tn The Hebrew text has simply, “and she gave birth to,” without identifying the subject. The words “Mered’s wife Bithiah” are added in the translation for clarification. See v. 18b, which mentions “Bethiah, whom Mered married.”

NET Notes: 1Ch 4:18

¹ tn Heb “took,” referring to taking in marriage.

NET Notes: 1Ch 4:20

¹ tn Or “and the son of Zoheth” (NAB). The word בֶּן (ben) in Hebrew means “son [of].”

NET Notes: 1Ch 4:22

¹ tn Heb “and the words are old.”

NET Notes: 1Ch 4:23

¹ tn Heb “and those who lived in Netaim and Gederah; with the king in his work they lived there.”

NET Notes: 1Ch 4:33

¹ tc Some LXX mss read “Baalath” (cf. Josh 19:8). This is followed by some English versions (e.g., NIV, NCV, TEV, NLT).

NET Notes: 1Ch 4:34

¹ tn The words “their clan leaders were” are added in the translation for clarification. See v. 38a, which makes this clear.

NET Notes: 1Ch 4:41

¹ tn The Hebrew text reads “their tents,” apparently referring to those of the Hamites mentioned at the end of v. 40. Some prefer to emend the text to read, “the tents of Ham.”

² tn Heb “and they lived in place of them.”

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.

Geneva Bible: 1Ch 4:15

And the sons of Caleb the son of ^{( f )} Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz.

^{( f )} Called also Esrom.

Geneva Bible: 1Ch 4:23

These [were] the potters, and those that dwelt among plants and hedges: ^{( g )} there they dwelt with the king for his work.

^{( g )} They were David's gardeners and served him in his works.

Geneva Bible: 1Ch 4:24

The sons of Simeon [were], Nemuel, and Jamin, Jarib, Zerah, [and] ^{( h )} Shaul:

^{( h )} His son Obed is omitted here.

Geneva Bible: 1Ch 4:28

And they dwelt at ^{( i )} Beersheba, and Moladah, and Hazarshual,

^{( i )} These cities belonged to Judah, (Jos 19:2), and were given to the tribe of Simeon.

Geneva Bible: 1Ch 4:31

And at Bethmarcaboth, and Hazarsusim, and at Bethbirei, and at Shaaraim. These [were] their cities unto the reign of ^{( k )} David.

^{( k )} Then David restored them to the tribe of Judah.

Geneva Bible: 1Ch 4:39

And they ^{( l )} went to the entrance of Gedor, [even] unto the east side of the valley, to seek pasture for their flocks.

^{( l )} For the tribe of Simeon was so great in number, that in the time of Hezekiah they sought new dwellings to Gedor, which is in the tribe of Dan.

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.

Maclaren: 1Ch 4:23

The King's Potters

There They Dwelt With The King For His Work.'--1 Chron. 4:23.

IN these dry lists of names which abound in Chronicles, we now and then come across points of interest, oases in the desert, which need but to be pondered sympathetically to yield interesting suggestions. Here for example, buried in a dreary genealogical table, is a little touch which repays meditating on. Among the members of the tribe of Judah were a hereditary caste of potters who lived in Netaim and Gederah,' if we adhere to the Revised Version's text, or among plantations and hedges' if we prefer the margin. But they are also described as dwelling with the king.' That can only mean on the royal estates, for the king himself resided in Jerusalem. He, however, held large domains in the territory of Judah, on some of which these ceramic artists were settled down and followed their calling. They were kept on the royal estates and kept in comfort, not needing to till, but fed and cared for, that they might be free to mould, out of common clay, forms of beauty and vessels meet for the master's use.' Surely we may read into the brief statement of the text a meaning of which the writer of it never dreamt, and see in the description of these forgotten artisans, a symbol of our Christian relations to our Lord and of our lira's work.

I. We, Too, Dwell With The King.

The Davidic king was in Jerusalem, and the potters were among plantations and hedges,' yet in a real sense they dwelt with the king,' though some of them might never have seen his face or trod the streets of the sacred city. Perhaps now and then he came to visit them on his outlying domains, but they were always parts of his household. And have we, Christ's servants, not His gracious parting word: I am with you always'? True, we are not beside Him in the great city, but He is beside us in His outlying domains, and we may be With Him in His glory, if while we still outwardly live among the' plantations and hedges' of this life, we dwell in spirit, by faith and aspiration, with our risen and ascended Lord. If we so dwell with the King,' He will dwell with us, and fill our humble abode with the radiance of His presence, making that place of His feet glorious.' That He should be with us is supreme condescension, that we should be with Him is the perfection of exaltation. How low He stoops, how high we can rise! The vigour of our Christian life largely depends on our keeping vivid the consciousness of our communion with Jesus and the sense of His real presence with us. How life's burdens would be lightened if we faced them all in the strength of the felt nearness of our Lord! How impossible it would be that we should ever feel the dreary sense of solitude, if we felt that unseen, but most real, Presence wrapping us round! It is only when our faith in it has fallen asleep that any earthly good allures, or any earthly evil frightens us. To be sure, in our thrilling consciousness, that we dwell with Jesus is an impenetrable cuirass that blunts the points of all arrows and keeps the breast that wears it unwounded in the fray. The world has no voices which can make themselves heard above that low sovereign whisper: I am with you always, even to the end of the world', and after the end has come, then we shall be with Him.

But we find in this notice a hint that leads us in yet another direction. They dwelt with the king' in the sense that they were housed and cared for on his lands. And in like manner, the true conception of the Christian life is that each of us is a sojourner with Thee,' set down on Christ's domains, and looked after by Him in regard to provision for outward wants. We have nothing in property, but all is His and held by His gift and to be used for Him. The slave owns nothing. The patch of ground which he cultivates for his food and what grows on it, are his master's. These workmen were not slaves, but they were not owners either. And we hold nothing as our own, if we are true to the terms on which it is given us to hold.

So if we rightly appreciate our position as dwelling on the King's lands, our delusion of possession will vanish, and we shall feel more keenly the pressure of responsibility while we feel less keenly the grip of anxiety. We are for the time being entrusted with a tiny piece of the royal estates. Let us not strut about as if we were owners, nor be for ever afraid that we shall not have enough for our needs. One sometimes comes on a model village close to the gates of some ducal palace, and notes how the lordly owner's honour prompts its being kept up to a high standard of comfort and beauty. We may be sure that the potters were well lodged and looked after, and that care for their personal wants was shifted from their shoulders to the king's. So should ours be. He will not leave His servants to starve. They should not dishonour Him and disturb themselves by worries and cares that would be reasonable only if they had no Provider. He has said, All things are given to Me of My Father,' and He gives us all that God has given Him. II. We dwell with the King for His work.

The king's potters had not to till the land nor do any work but to mould clay into vessels for use and beauty. For that purpose they had their huts and bits of ground assigned them. So with us, Christ has a purpose in His provision for us. We are set down on His domains, and we enjoy His presence and providing in order that, set free from cares and low ends, we may, with free and joyous hearts, yield ourselves to His joyful service. The law of our life should be that we please not ourselves, nor consult our own will in choosing our tasks, nor seek our own profit or gratification in doing them, but ever ask of Him: Lord, what wilt Thou have me to do?' and when the answer comes, as come it will to all who ask with real desire to learn and with real inclination to do His will, that we make haste and delay not, but make haste to keep His commandments.' The spirit which should animate our active lives is plainly enough taught us in that little word, they dwelt with the king for his work.'

Nor are we to forget that, in a very profound sense, dwelling with the King must go before doing His work. Unless we are living continually under the operation of the stimulus of communion with Jesus, we shall have neither quickness of ear to know what He wishes us to do, nor any resolute concentration of ourselves on our Christ-appointed tasks. The spring of all noble living is communion with noble ideals, and fellowship with Jesus sets men ageing, as nothing else will, in practical lives of obedience to Jesus. Time given to silent, retired meditation on that sweet, sacred bond that knits the believing soul to the redeeming Lord is not lost with reference to active work for Jesus. The meditative and the practical life are not antagonistic, but complementary. Mary and Martha are sisters, though sometimes they differ, and foolish people try to set them against each other.

But we must beware of a common misconception of what the King's work is. The royal potters did not make only things of beauty, but very common vessels designed for common and ignoble uses. There were vessels of dishonour dried in their kilns as well as vessels meet for the master's use.' There is a usual and lamentable narrowing of the term' Christian work,' to certain conventional forms of service, which has done and is doing an immense amount of harm. The King's work is far wider in scope than teaching in Sunday-schools, or visiting the sick, or any similar acts that are usually labelled with the name. It covers all the common duties of life. A shallow religion tickets some selected items with the name; a robuster, truer conception extends the design to everything. It is not only when we are definitely trying to bring others into touch with Jesus that we are doing Him service, but we may be equally serving Him in everything. The difference between the king's work and the poor potters' own lay not so much in the nature as in the motive of it, and whatever we do for Christ's sake and with a view to His will is work that He owns, while a regard to self in our motive or in our end decisively strikes any service tainted by it out of the category.

We are to hallow all our deeds by drawing the motive for them from the King and by laying the fruits of them at His feet. Thus, and only thus, will the most secular' actions be sanctified and the narrowest life be widened to contain a present Christ.

There are subsidiary motives which may legitimately blend with the supreme one. The potters would be stimulated to work hard and with their utmost skill when they thought of how well they were paid in house and store for their work. We have ample reasons for dedicating our whole selves to Jesus when we think of His gift of Himself to us, of His wages beforehand, of His joyful presence with His eye ever on us, marking our purity of motive and our diligence.

There is a final thought that may well stimulate us to put all our skill and effort into our work. The potters' work went to Jerusalem. It was for the king. What can be too good for him? He will see it, therefore let us put our best into it. And we shall see it too, when we too enter the city of the great King.' Jars that perhaps were wrought by these very workmen of whom we have been speaking turn up to-day in the excavations in Palestine. So much has perished and they remain, speaking symbols of the solemn truth that nothing human ever dies. Our works do follow us.' Let us so live that these may be found unto praise and honour and glory' at the appearing of the King.'

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.

Matthew Henry: 1Ch 4:24-43

We have here some of the genealogies of the tribe of Simeon (though it was not a tribe of great note), especially the princes of that tribe, 1Ch 4:38. Of this tribe it is said that they increased greatly, but not like the children of Judah, 1Ch 4:27. Those whom God increases ought to be thankful, though they see others that are more increased. Here observe, 1. The cities allotted them (1Ch 4:28), of which see Jos 19:1, etc. When it is said that they were theirs unto the reign of David (1Ch 4:31) intimation is given that when the ten tribes revolted from the house of David many of the Simeonites quitted these cities, because they lay within Judah, and seated themselves elsewhere. 2. The ground they got elsewhere. When those of this tribe that revolted from the house of David were carried captive with the rest into Assyria those that adhered to Judah were remarkably owned of God and prospered in their endeavours to enlarge their coasts. It was in the days of Hezekiah that a generation of Simeonites, whose tribe had long crouched and truckled, was animated to make these bold efforts. (1.) Some of them attacked a place in Arabia, as it should seem, called the entrance of Gedor, inhabited by the posterity of accursed Ham (1Ch 4:40), made themselves masters of it, and dwelt there. This adds to the glory of Hezekiah's pious reign, that, as his kingdom in general prospered, so did particular families. It is said that they found fat pastures, and yet the land was quiet; even when the kings of Assyria were giving disturbance to all their neighbours this land escaped their alarms. The inhabitants being shepherds, who molested none, were not themselves molested, till the Simeonites came and drove them out and succeeded them, not only in the plenty, but in the peace, of their land. Those who dwell (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that God who appoints the bounds of our habitation. (2.) Others of them, to the number of 500, under the command of four brethren here named, made a descent upon Mount Seir, and smote the remainder of the devoted Amalekites, and took possession of their country, 1Ch 4:42, 1Ch 4:43. Now the curses on Ham and Amalek had a further accomplishment, when they seemed dormant, if not dead; as had also the curse on Simeon, that he should be divided and scattered (Gen 49:7): yet to him it was turned into a blessing, for the families of Simeon, which thus transplanted themselves into those distant countries, are said to dwell there unto this day (1Ch 4:43), by which it should seem they escaped the calamities of the captivity. Providence sometimes sends those out of trouble that are designed for preservation.

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.

Keil-Delitzsch: 1Ch 4:15

Of Iru, Elah, and Naam, the sons of Caleb the son of Jephunneh (cf. on 1Ch 4:13), nothing more is known. To connect Elah with the Edomite chief of that name (1Ch 1:52) is arbitrary. Of Elah's sons only "and Kenaz"is mentioned; the ו copul. before קנז shows clearly that a name has been dropped out before it.

Keil-Delitzsch: 1Ch 4:16-20

Descendants of various men , whose genealogical connection with the sons and grandsons of Judah, mentioned in 1Ch 4:1, is not given in the text as it has come to us.

1Ch 4:16

Sons of Jehaleleel, a man not elsewhere mentioned. Ziph, Ziphah, etc., are met with only here. There is no strong reason for connecting the name זיף with the towns of that name, Jos 15:24, Jos 15:55.

1Ch 4:17-19

Ezra, whose four sons are enumerated, is likewise unknown. The singular בּן is peculiar, but has analogies in 1Ch 3:19, 1Ch 3:21, and 1Ch 3:23. Of the names of his sons, Jether and Epher again occur, the former in 1Ch 2:53, and the latter in 1Ch 1:33 and 1Ch 5:24, but in other families. Jalon, on the contrary, is found only here. The children of two wives of Mered are enumerated in 1Ch 4:17 and 1Ch 4:18, but in a fashion which is quite unintelligible, and shows clear traces of a corruption in the text. For (1) the name of a woman as subject of ותּהר , "and she conceived (bare),"is wanting; and (2) in 1Ch 4:18 the names of two women occur, Jehudijah and Bithiah the daughter of Pharaoh. But the sons of Jehudijah are first given, and there follows thereupon the formula, "and these are the sons of Bithiah,"without any mention of the names of these sons. This manifest confusion Bertheau has sought to remove by a happy transposition of the words. He suggests that the words, "and these are the sons of Bithiah the daughter of Pharaoh, whom Mered had taken,"should be placed immediately after וילון . "By this means we obtain (1) the missing subject of ותּהר ; (2) the definite statement that Mered had two wives, with whom he begat sons; and (3) an arrangement by which the sons are enumerated after the names of their respective mothers."After this transposition the 1Ch 4:17 would read thus: "And the sons of Ezra are Jether, Mered, ... and Jalon; and these are the sons of Bithia the daughter of Pharaoh, whom Mered took; and she conceived (and bare) Miriam, and Shammai, and Ishbah, the father of Eshtemoa (1Ch 4:18), and his wife Jehudijah bore Jered the father of Gedor, etc."This conjecture commends itself by its simplicity, and by the clearness which it brings into the words. From them we then learn that two families, who dwelt in a number of the cities of Judah, were descended from Mered the son of Ezra by his two wives. We certainly know no more details concerning them, as neither Mered not his children are met with elsewhere. From the circumstance, however, that the one wife was a daughter of Pharaoh, we may conclude that Mered lived before the exodus of the Israelites from Egypt. The name Miriam, which Moses' sister bore, is here a man's name. The names introduced by אבי are the names of towns. Ishbah is father (lord) of the town Eshtemoa, in the mountains of Judah, now Semua, a village to the south of Hebron, with considerable ruins dating from ancient times (cf. on Jos 15:50). היהוּדיּה means properly "the Jewess,"as distinguished from the Egyptian woman, Pharaoh's daughter. Gedor is a town in the high lands of Judah (cf. on 1Ch 4:4). Socho, in the low land of Judah, now Shuweikeh, in Wady Sumt (cf. on Jos 15:35). Zanoah is the name of a town in the high lands of Judah, Jos 15:56 (which has not yet been discovered), and of a town in the low land, now Zanua, not far from Zoreah, in an easterly direction (cf. on Jos 15:34). Perhaps the latter is here meant . In 1Ch 4:19, "the sons of the wife of Hodiah, the sister of Naham, are the father of Keilah the Garmite, and Eshtemoa the Maachathite."The stat. contr. אשׁת before הודיּה shows that Hodiah is a man's name. Levites of this name are mentioned in Neh 8:7; Neh 9:5; Neh 10:11. The relationship of Hodiah and Naham to the persons formerly named is not given. קעילה is a locality in the low land of Judah not yet discovered (see on Jos 15:44). The origin of the Epithet הגּרמי we do not know. Before אשׁתּמע , אבי with ו copul. is probably to be repeated; and the Maachathite, the chief of a part of the inhabitants of Eshtemoa, is perhaps a descendant of Caleb by Maachah (1Ch 2:48).

1Ch 4:20

Of Shimon and his four sons, also, nothing is known. בּן־חנן is one name. Ishi is often met with, e.g., 1Ch 4:42 and 1Ch 2:31, but nowhere in connection with Zoheth (not further noticed). The names of the sons are wanting after בּן־זוחת .

Keil-Delitzsch: 1Ch 4:21-22

Descendants of Shelah , the third son of Judah, 1Ch 2:3, and Gen 38:5. - All the families of Judah enumerated in vv. 2-20 are connected together by the conjunction ו , and so are grouped as descendants of the sons and grandsons of Judah named in 1Ch 4:1. The conjunction is omitted, however, before שׁלה בּני , as also before יהוּדה בּני in 1Ch 4:3, to show that the descendants of Shelah form a second line of descendants of Judah, co-ordinate with the sons of Judah enumerated in vv. 1-19, concerning whom only a little obscure but not unimportant information has been preserved. Those mentioned as sons are Er (which also was the name of the first-born of Judah, 1Ch 2:3.), father of Lecah, and Laadan, the father of Mareshah. The latter name denotes, beyond question, a town which still exists as the ruin Marash in the Shephelah , Jos 15:44 (see on 1Ch 2:42), and consequently Lecah ( לכה ) also is the name of a locality not elsewhere mentioned. The further descendants of Shelah were, "the families of the Byssus-work of the house of Ashbea,"i.e., the families of Ashbea, a man of whom nothing further is known. Of these families some were connected with a famous weaving-house or linen (Byssus) manufactory, probably in Egypt; and then further, in 1Ch 4:22, "Jokim, and the man of Chozeba, and Joash, and Saraph, which ruled over Moab, and Jashubi-lehem."Kimchi conjectured that כּזבה was the place called כזיב in Gen 38:5 = אכזיב , Jos 15:44, in the low land, where Shelah was born. לחם ישׁבי is a strange name, "which the punctuators would hardly have pronounced in the way they have done if it had not come down to them by tradition"(Berth.). The other names denote heads of families or branches of families, the branches and families being included in them.

(Note: Jerome has given a curious translation of 1Ch 4:22, " et qui stare fecit solem, virique mendacii et securus et incendens, qui principes fuerunt in Moab et qui reversi sunt in Lahem: haec autem verba vetera, "- according to the Jewish Midrash, in which למואב בּעלוּ אשׁר was connected with the narrative in the book of Ruth. For יוקים , qui stare fecit solem, is supposed to be Elimelech, and the viri mendacii Mahlon and Chilion, so well known from the book of Ruth, who went with their father into the land of Moab and married Moabitesses.)

Nothing is told us of them beyond what is found in our verses, according to which the four first named ruled over Moab during a period in the primeval time; fir, as the historian himself remarks, "these things are old."

Keil-Delitzsch: 1Ch 4:23

"These are the potters and the inhabitants of Netaim and Gedera."It is doubtful whether המּה refers to all the descendants of Shelah, or only to those named in 1Ch 4:22. Bertheau holds the latter to be the more probable reference; "for as those named in 1Ch 4:21 have already been denominated Byssus-workers, it appears fitting that those in 1Ch 4:22 should be regarded as the potters, etc."But all those mentioned in 1Ch 4:22 are by no means called Byssus-weavers, but only the families of Ashbea. What the descendants of Er and Laadan were is not said. The המּה may consequently very probably refer to all the sons of Shelah enumerated in 1Ch 4:21 and 1Ch 4:22, with the exception of the families designated Byssus-weavers, who are, of course, understood to be excepted. נטעים signifies "plantings;"but since גּדרה is probably the name of a city Gedera in the lowlands of Judah (cf. Jos 15:36; and for the situation, see on 1Ch 12:4), Netaim also will most likely denote a village where there were royal plantations, and about which these descendants of Shelah were employed, as the words "with the king in his business to dwell there" expressly state. המּלך is not an individual king of Judah, for we know not merely "of King Uzziah that he had country lands, 2Ch 26:10"(Berth.); but we learn from 1Ch 27:25-31 that David also possessed great estates and country lands, which were managed by regularly appointed officers.

We may therefore with certainty assume that all the kings of Judah had domains on which not only agriculture and the rearing of cattle, but also trades, were carried on.

(Note: From the arrangement of the names in vv. 2-20, in which Bertheau finds just twelve families grouped together, he concludes, S. 44f., that the division of the tribe of Judah into these twelve families did actually exist at some time or other, and had been established by a new reckoning of the families which the heads of the community found themselves compelled to make after deep and wide alterations had taken place in the circumstances of the tribe. He then attempts to determine this time more accurately by the character of the names. For since only a very few names in these verses are known to us from the historical books, from Genesis to 2 Kings, and the few thus known refer to the original divisions of the tribe, which may have maintained themselves till post-exilic times, while, on the contrary, a great number of the other names recur in the books of Ezra and Nehemiah; and since localities which in the earliest period after the exile were important for the new community are frequently met with in our verses, while such as were constantly being mentioned in prae-exilic times are nowhere to be found,- Bertheau supposes that a division of the tribe of Judah is here spoken of, which actually existed at some time in the period between Zerubbabel and Ezra. This hypothesis has, however, no solid foundation. The assumption even that the names in vv. 2-20 belong to just twelve families is very questionable; for this number can only be arrived at by separating the descendants of Caleb, 1Ch 4:15, from the descendants of Kenaz, 1Ch 4:13 and 1Ch 4:14, of whom Caleb himself was one, and reckoning them separately. But the circumstance that in this reckoning only the names in 1Ch 4:12-20 are taken into consideration, which no notice is taken of the descendants of Shelah the son of Judah, enumerated in 1Ch 4:21-23, is much more important . Bertheau considers this verse to be merely a supplementary addition, but without reason, as we have pointed out on 1Ch 4:21. For if the descendants of Shelah form a second line of families descended from Judah, co-ordinate with the descendants of Pharez and Zerah, the tribe of Judah could not, either before or after the exile, have been divided into the twelve families supposed by Bertheau; for we have no reason to suppose, on behalf of this hypothesis, that all the descendants of Shelah had died out towards the end of the exile, and that from the time of Zerubbabel only families descended from Pharez and Zerah existed. But besides this, the hypothesis is decisively excluded by the fact that in the enumeration, vv. 2-20, no trace can be discovered of a division of the tribe of Judah into twelve families; for not only are the families mentioned not ranger according to the order of the sons and grandsons of Judah mentioned in 1Ch 4:1, but also the connection of many families with Judah is not even hinted at. An enumeration of families which rested upon a division either made or already existing at any particular time, would be very differently planned and ordered. But if we must hold the supposition of a division of the tribe of Judah into twelve families to be unsubstantiated, since it appears irreconcilable with the present state of these genealogies, we must also believe the opinion that this division actually existed at any time between Zerubbabel and Ezra to be erroneous, and to rest upon no tenable grounds. The relation of the names met with in these verses to the names in the books from Genesis to 2 Kings on the one hand, and to the books of Ezra and Nehemiah on the other, is not really that which Bertheau represents it to be. If we turn our attention in the first place to the names of places, we find that, except a few quite unknown villages or towns, the localities mentioned in vv. 2-20 occur also in the book of Joshua, and many of them even here and there throughout Genesis, in the book of Judges, and in the books of Samuel and Kings. In these latter they are somewhat more rarely met with, but only because they played no great part in history. The fact of a disproportionate number of these towns occurring also in the books of Ezra and Nehemiah is connected with the peculiar character of the contents of these books, containing as they do a number of registers of the families of Judah which had returned out of exile. Then if we consider the names of persons in vv. 2-20, we find that not a few of them occur in the historical narratives of the books of Samuel and Kings. Others certainly are found only in the family registers of the books of Ezra and Nehemiah, while others again are peculiar to our verses. This phenomenon also is completely accounted for by the contents of the various historical books of the Old Testament. For example, had Nehemiah not received into his book the registers of all the families who had returned from Babylon, and who took part in the building of the walls of Jerusalem, no more names would be met with in his book than are found in the books of Samuel and Kings. Bertheau attempts to find support for his hypothesis in the way in which the names are enumerated, and their loose connection with each other, inasmuch as the disconnected statements abruptly and intermittently following one another, which to us bring enigma after enigma, must have been intended for readers who could bring a key to the understanding of the whole from an accurate knowledge of the relations which are here only hinted at; but the strength of this argument depends upon the assumption that complete family registers were at the command of the author of the Chronicle, from which he excerpted unconnected and obscure fragments, without any regard to order. But such an assumption cannot be justified. The character of that which is communicated would rather lead us to believe that only fragments were in the hands of the chronicler, which he has given to us as he found them. We must therefore pronounce this attempt at an explanation of the contents and form of vv. 2-20 to be an utter failure.)

Keil-Delitzsch: 1Ch 4:24-27

The families of Simeon. - Of the six sons of Simeon, Gen 46:10 and Exo 6:15, only the five are here named who, according to Num 26:12-14, founded the families of this tribe. The third son, Ohad, is omitted even in Num 26:12 in the list of the families of Simeon, at the numbering of the people in the fortieth year of the journey through the wilderness, clearly only because the posterity of Ohad had either died out, or had so dwindled away that it could form no independent family. The names of the five sons agree with the names in Num 26:12-14, except in the case of Jarib, who in Num 26:12, which coincides here with Gen 46:10 and Exo 6:15, is called Jachin; יריב , consequently, must be looked upon as a transcriber's error for יכין . Nemuel and Zerah ( זרח , the rising of the sun) are called in Genesis and Exodus Jemuel (a different form of the same name) and Zohar ( צחר , i.e., candor ), another name of similar meaning, which, at first used only as a by-name, afterwards supplanted the original name.

1Ch 4:25-26

"Shallum (was) his son;"without doubt the son of the last named Shaul, who in Genesis and Exodus is called the son of a Canaanitish woman, and is thereby distinguished from the other sons. His family is traced down, in 1Ch 4:25, 1Ch 4:26, through six generations to one Shimei. But this list is divided into two groups by the words "and the sons of Mishma,"inserted at the beginning of 1Ch 4:26, but the reasons for the division are unknown. The plural, sons of Mishma, refers to Hammuel and his descendants Zacchur and Shimei. Perhaps these two together form, with the sons, grandsons, and great-grandsons mentioned in 1Ch 4:25, a single larger family.

1Ch 4:27

Shimei had sixteen sons and six daughters, by whom he became the father of a numerous race. "His brothers,"i.e., the other Simeonites, on the contrary, had not many sons. Hence it happens that they made not their whole race, i.e., the whole race of the Simeonites, numerous unto the sons of Judah, i.e., that the Simeonites were not so numerous as the descendants of Judah. This account is corroborated by the statement made at the numberings of the people under Moses; see on Num 1-4 (1:2, S. 192).

Keil-Delitzsch: 1Ch 4:28-31

The ancient dwelling-places of the Simeonites , which they received within the tribal domain of Judah at the division of the land by Joshua; cf. Jos 19:1. - There are in all eighteen cities, divided into two groups, numbering thirteen and five respectively, as in Jos 19:2-6, where these same cities are enumerated in the same order. The only difference is, that in Joshua thirteen cities are reckoned in the first group and four in the second, although the first group contains fourteen names. Between Beersheba and Moladah there stands there a שׁבע which is not found in our list, and which might be considered to be a repetition of the second part of בּאר־שׁבע , if it were not that in the list of the cities, Jos 15:26, the name שׁמע before Moladah corresponds to it. The other differences between the two passages arise partly from different forms of the same name being used, - as, for example, בּלהה for בּלה (Josh.), תּולד for אלתּולד , בּתוּאל for בּתוּל ; and partly from different names being used of the same city, - e.g., בּית־בּראי (1Ch 4:31) instead of בּית־לבאות , "the house of lions"(Josh.), שׁערים instead of שׁרוּחן (Josh.). All these cities lie in the south land of Judah, and have therefore been named in Jos 15:26-32 among the cities of that district. As to Beersheba, now Bir es Seba, see on Gen 21:31; and for Moladah, which is to be identified with the ruin el Milh to the south of Hebron, on the road to Ailah, see on Jos 15:26. Bilhah (in Jos 15:29, בּעלה ), Ezem, Tolad, and Bethuel (for which in Jos 15:31 כּסיל is found), have not yet been discovered; cf. on Jos 15:29 and Jos 15:30. Hormah, formerly Sephat, is now the ruin Sepata, on the western slope of the Rakhma table-land, 2 1/2 hours south of Khalasa (Elusa); cf. on Jos 12:14. Ziklag is most probably to be sought in the ancient village Aschludsch or Kasludsch, to the east of Sepata; cf. on Jos 15:31. Beth-marcaboth, i.e., "carriage-house,"and Hazar-susim (or Susa), i.e., horse-village, both evidently by-names, are called in Jos 15:31 Madmannah and Sansannah. Their position has not yet been discovered. Beth-Birei, or Beth-lebaoth, is also as yet undiscovered; cf. on Jos 15:32. Shaaraim, called in Jos 15:32 Shilhim, is supposed to be the same as Tell Sheriah, between Gaza and Beersheba; cf. Van de Velde, Reise, ii. S. 154. The enumeration of these thirteen cities concludes in 1Ch 4:31 with the strange subscription, "These (were) their cities until the reign of David, and their villages." וחצריהם , which, according to the Masoretic division of the verses, stands at the beginning of 1Ch 4:32, should certainly be taken with 1Ch 4:31; for the places mentioned in 1Ch 4:32 are expressly called cities, and in Jos 19:6, cities and their villages, הצריהם , are spoken of. This subscription can hardly "only be intended to remind us, that of the first-mentioned cities, one (viz., Ziklag, 1Sa 27:6), or several, in the time of David, no longer belonged to the tribe of Simeon;"nor can it only be meant to state that "till the time of David the cities named were in possession of the tribe of Simeon, though they did not all continue to be possessed by this tribe at a later time"(Berth.). Ziklag had been, even before the reign of David, taken away from the Simeonites by the Philistines, and had become the property of King Achish, who in the reign of Saul presented it to David, and through him it became the property of the kings of Judah (1Sa 27:6). The subscription can only mean that till the reign of David these cities rightfully belonged to the Simeonites, but that during and after David's reign this rightful possession of the Simeonites was trenched upon; and of this curtailing of their rights, the transfer of the city of Ziklag to the kings of Judah gives one historically attested proof. This, however, might not have been the only instance of the sort; it may have brought with it other alterations in the possessions of the Simeonites as to which we have no information. The remark of R. Salomo and Kimchi, that the men of Judah, when they had attained to greater power under David's rule, drove the Simeonites out of their domains, and compelled them to seek out other dwelling-places, is easily seen to be an inference drawn from the notices in Jos 19:33-43 of emigrations of the Simeonites into other districts; but it may not be quite incorrect, as these emigrations under Hezekiah presuppose a pressure upon or diminution of their territory. We would indeed expect this remark to occur after Jos 19:33, but it may have been placed between the first and second groups of cities, for the reason that the alterations in the dwelling-places of the Simeonites which took place in the time of David affected merely the first group, while the cities named in Jos 19:32., with their villages, remained at a later time even the untouched possession of the Simeonites.

Keil-Delitzsch: 1Ch 4:32

Instead of the five cities, Etam, Ain, Rimmon, Tochen, and Ashan, only four are mentioned in Jos 19:7, viz., Ain, Rimmon, Ether, and Ashan; עתר is written instead of תּוכן , and עיטם is wanting. According to Movers, p. 73, and Berth. in his commentary on the passage, the list of these cities must have been at first as follows: רמּון עין (one city), עתר , תּוכן , and עשׁן ; in Joshua תּוכן must have fallen out by mistake, in our text עתר has been erroneously exchanged for the better known city עיטם in the tribe of Judah, while by reckoning both עין and רמּון the number four has become five. These conjectures are shown to be groundless by the order of the names in our text. For had עתר been exchanged for עיטם , עיטם would not stand in the first place, at the head of the four or five cities, but would have occupied the place of עתר , which is connected with עשׁן in Jos 19:7 and Jos 15:43. Then again, the face that in Jos 15:32 רמּון is separated from עין by the ו cop., and in Jos 19:7 is reckoned by itself as one city as in our verse, is decisive against taking עין and רמּון together as one name. The want of the conjunction, moreover, between the two names here and in Jos 19:7, and the uniting of the two words into one name, עין־תּון , Neh 11:29, is explained by the supposition that the towns lay in the immediate neighbourhood of each other, so that they were at a later time united, or at least might be regarded as one city. Rimmon is perhaps the same as the ruin Rum er Rummanim, four hours to the north of Beersheba; and Ain is probably to be identified with a large half-ruined and very ancient well which lies at from thirty to thirty-five minutes distance, cf. on Jos 15:32. Finally, the assertion that the name עיטם has come into our text by an ex change of the unknown עתר for the name of this better known city of Judah, is founded upon a double geographical error. It rests (1) upon the erroneous assumption that besides the Etam in the high lands of Judah to the south of Bethlehem, there was no other city of this name, and that the Etam mentioned in Jdg 15:8, Jdg 15:11 is identical with that in the high lands of Judah; and (2) on the mistaken idea that Ether was also situated in the high lands of Judah, whereas it was, according to Jos 15:42, one of the cities of the Shephelah ; and the Simeonites, moreover, had no cities in the high lands of Judah, but had their dwelling-places assigned to them in the Negeb and the Shephelah . The existence of a second Etam, besides that in the neighbourhood of Bethlehem, is placed beyond doubt by Jdg 15:8 and Jdg 15:11; for mention is there made of an Etam in the plain of Judah, which is to be sought in the neighbourhood of Khuweilife, on the border of the Negeb and the mountainous district: cf. on Jdg 15:8. It is this Etam which is spoken of in our verse, and it is rightly grouped with Ain and Rimmon, which were situated in the Negeb, while Tochen and Ashan were in the Shephelah . The statement of Jos 19:7 and Jos 15:42 leaves no doubt as to the fact that the תּוכן of our verse is only another name for עתר . Etam must therefore have come into the possession of the Simeonites after Joshua's time, but as to when, or under what circumstances, we have no information.

Keil-Delitzsch: 1Ch 4:33

Concerning the villages belonging to these cities, cf. on Jos 19:8, where for בּעל we have the more accurate בּאר בּעלת , and Ramah of the south. The position of these places has not yet been certainly ascertained. "These are their dwelling-places, and their family register was to them;"i.e., although they were only a small tribe and dwelt in the midst of Judah, they yet had their own family register (Berth.). התיחשׂ infin. is used substantively, "the entering in the family register."

Keil-Delitzsch: 1Ch 4:34-37

Emigrations of Simeonite families into other districts. - 1Ch 4:34-41 record an expedition of the Simeonites, in the time of Hezekiah, undertaken for purposes of conquest. In 1Ch 4:34-36, thirteen princes of the tribe of Simeon are enumerated who undertook this expedition. The families of some of them are traced through several generations, but in no case are they traced down so far as to show their connection with the families named in 1Ch 4:24-26.

Keil-Delitzsch: 1Ch 4:38

"These mentioned by their names were princes in their families; whose fathers'-houses had increased to a multitude. And they went,"etc. בשׁמות הבּאים , properly "those who have come with their names,"i.e., those who have been mentioned by name; for בּוא with בּ = to come with, is to bring something in, to introduce: cf. Psa 71:16. This formula is synonymous with בשׁמות הכּתוּבים , 1Ch 4:41; but we cannot consider it, as J. H. Mich., Berth., and others do, identical in meaning with בשׁמות נקּבוּ אשׁר , 1Ch 12:31; Num 1:17, etc. The predicate to אלּה is נשׂיאים , and הבּאים is a relative sentence, more accurately defining the subject Հ¬¼ה . Princes in their families are not heads of families, but heads of fathers'-houses, into which the families had divided themselves. בּית־אבות is not construed with the plural, as being collective (Berth.), but as the plural of the word בּית־אב : cf. Ew. §270, c .

Keil-Delitzsch: 1Ch 4:39-40

The princes named "went westward from Gedor to the east side of the valley, to seek pasture for their flocks." גדר מבוא does not mean the entrance of Gedor (Mich., Berth., and others); but is, as the corresponding מזרח , "rising"of the sun, i.e., east, requires, a designation of the west, and is abridged from השּׁמשׁ מבוא , as in statements with reference to places מזרח is used instead of השּׁמשׁ מזרח . The locality itself, however, is to us at present unknown. So much is clear, that by Gedor, the Gedor mentioned in Jos 15:58, situated in the high lands of Judah, north of Hebron, cannot be intended, for in that district there is no open valley stretching out on either hand; and the Simeonites, moreover, could not have carried on a war of conquest in the territory of the tribe of Judah in the reign of Hezekiah. But where this Gedor is to be sought cannot be more accurately determined; for הגּיא is certainly not "the valley in which the Dead Sea lies, and the southern continuation of that valley,"as Ewald and Berth. think: that valley has, in the Old Testament, always the name הערבה . From the use of the article, "the valley,"no further conclusion can be drawn, than that a definite valley in the neighbourhood of Gedor is meant.

(Note: The lxx have rendered גדר by Γεράρ , whence Ewald and Bertheau conclude that גדר is a transcriber's error for גרר . But a slip of the pen which would make the Gerar so famed in the history of the patriarchs into Gedor is à priori not very probable; and the defective writing גדר , while Gedor in the high lands is written גּדור , cannot be adduced, as Bertheau thinks, in support of the hypothesis, since Gedor even in 1Ch 4:18 is written defectively. It is decisive against Gerar, that the dwelling-places of the Simeonites demonstrably did not extend till towards sunset (westward) from Gerar, for the cities assigned to them all lie to the east of Gerar.)

Even the further statements in 1Ch 4:30, with regard to the district, that they found there fat and good pasture, and that the land extended on both sides (i.e., was wide), and at rest and secure, because formerly the Hamites dwelt there, and the statement of 1Ch 4:41, that the Simeonites found the Meunim there, and smote them, give us no firm foothold for the ascertainment of the district referred to. The whole Negeb of Judah has been as yet too little travelled over and explored by modern travellers, to allow of our forming any probable conjecture as to Gedor and the wide valley stretching out on both sides. The description of the Hamite inhabitants, וּשׁלוה שׁקטת , reminds us of the inhabitants of the ancient Laish (Jdg 18:7, Jdg 18:27). Those צם מן are people from Ham, i.e., Hamites, and they may have been Egyptians, Cushites, or even Canaanites (1Ch 1:8). This only is certain, that they were a peaceful shepherd people, who dwelt in tents, and were therefore nomads. לפנים , "formerly,"before the Simeonites took possession of the land.

Keil-Delitzsch: 1Ch 4:41

The above-mentioned Simeonite princes, with their people, fell upon the peaceful little people of the Hamites in the days of Hezekiah, and smote, i.e., destroyed, their tents, and also the Meunites whom they found there. The Meunites were strangers in this place, and were probably connected with the city Maan in the neighbourhood of Petra, to the east of Wady Musa (cf. on 2Ch 20:1 and 2Ch 26:7), who dwelt in tents as nomads, with the Hamites in their richly pastured valley. ויּחרימם , and they destroyed them utterly, as the Vulgate rightly renders it, et deleverunt; and J. H. Mich., ad internecionem usque eos exciderunt . The word החרים , to smite with the curse, having gradually lost its original religious signification, came to be used in a wider sense, to denote complete extirpation, because all accursed persons were slain. Undoubted examples are 2Ch 20:23; 2Ch 32:14; 2Ki 19:11; Isa 37:11; and it is to be so understood here also.

(Note: Bertheau ignores this secondary use of the word, and has drawn from יחרימם the extremely wide inference, that the Simeonites, impelled by holy enthusiasm, arising from the wondrous deliverance of Judah from the attack of the Assyrian power, and the elevation of feeling which it produced in the community, and filled with the thought awakened by the discourses of the great prophets, that the time had come to extend Israel's rule, and to bring the conquered peoples under the curse, just as was done in the time of Joshua, had undertaken this war of annexation. But there is unfortunately not a single trace of this enthusiastic thought in the narrative of our verse, for it knows no other motive for the whole undertaking than the purely earthly need to seek and find new pasture lands.)

"Until this day,"i.e., till the composition of the historical work used by the author of the Chronicle, i.e., till the time before the exile.

Keil-Delitzsch: 1Ch 4:42-43

A part of the Simeonites undertook a second war of conquest against Mount Seir. Led by four chiefs of the sons of Shimei (cf. 1Ch 4:27), 500 men marched thither, smote the remainder of the Amalekites who had escaped, and they dwell there to this day (as in 1Ch 4:41). מהם is more accurately defined by שׁ מבּני , and is therefore to be referred to the Simeonites in general, and not to that part of them only mentioned in 1Ch 4:33 (Berth.). From the circumstance that the leaders were sons of Shimei, we may conclude that the whole troop belonged to this family. The escaped of Amalek are those who had escaped destruction in the victories of Saul and David over this hereditary enemy of Israel (1Sa 14:48; 1Sa 15:7; 2Sa 8:12). A remnant of them had been driven into the mountain land of Idumea, where they were smitten, i.e., extirpated, by the Simeonites. It is not said at what time this was done, but it occurred most probably in the second half of Hezekiah's reign.

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

Constable: 1Ch 4:24-43

2. The family of Simeon 4:24-43

The writer may have listed Simeon's descendants next because the Simeonites shared the tribal territory God gave to Judah. The Judahites absorbed many of them through intermarriage shortly after settlement in the land.

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

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

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

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

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

"the Books of Annals;''

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

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

The Targum is,

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

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

Gill: 1 Chronicles 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.