Text -- 1 Chronicles 8:1-20 (NET)

Benjamin’s Descendants (Continued)

8:1 Benjamin was the father of Bela, his firstborn; Ashbel was born second, Aharah third, 8:2 Nohah fourth, and Rapha fifth. 8:3 Bela’s sons were Addar, Gera, Abihud, 8:4 Abishua, Naaman, Ahoah, 8:5 Gera, Shephuphan, and Huram. 8:6 These were the descendants of Ehud who were leaders of the families living in Geba who were forced to move to Manahath: 8:7 Naaman, Ahijah, and Gera, who moved them. Gera was the father of Uzzah and Ahihud. 8:8 Shaharaim fathered sons in Moab after he divorced his wives Hushim and Baara. 8:9 By his wife Hodesh he fathered Jobab, Zibia, Mesha, Malkam, 8:10 Jeuz, Sakia, and Mirmah. These were his sons; they were family leaders. 8:11 By Hushim he fathered Abitub and Elpaal. 8:12 The sons of Elpaal: Eber, Misham, Shemed (who built Ono and Lod, as well as its surrounding towns), 8:13 Beriah, and Shema. They were leaders of the families living in Aijalon and chased out the inhabitants of Gath. 8:14 Ahio, Shashak, Jeremoth, 8:15 Zebadiah, Arad, Eder, 8:16 Michael, Ishpah, and Joha were the sons of Beriah. 8:17 Zebadiah, Meshullam, Hizki, Heber, 8:18 Ishmerai, Izliah, and Jobab were the sons of Elpaal. 8:19 Jakim, Zikri, Zabdi, 8:20 Elienai, Zillethai, Eliel,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 8:6

These following, 1Ch 8:7, because he here speaks of them who were removed. He describes the sons of Benjamin by the places of their habitation, without an exact account of their parents; because their genealogies were broken by that almost total extirpation of this tribe, Jdg. 20:29-48.

JFB: 1Ch 8:1

This chapter contains some supplementary particulars in addition to what has been already said regarding the tribe of Benjamin (see on 1Ch 7:6). The names of many of the persons mentioned are different from those given by Moses--a diversity which may be accounted for in part on grounds formerly stated, namely, either that the persons had more than one name, or that the word "sons" is used in a loose sense for grandsons or descendants. But there are other circumstances to be taken into account in considering the details of this chapter; namely, first, that the genealogies of the Benjamites were disordered or destroyed by the almost total extermination of this tribe (Jdg. 20:11-48); secondly, that a great number of Benjamites, born in Assyria, are mentioned here, who returned from the long captivity in Babylon, and established themselves--some in Jerusalem, others in different parts of Judea. There were more returned from Babylon of the families belonging to this tribe than to any other except Judah; and hence many strange names are here introduced; some of which will be found in the list of the restored exiles (compare Ezra 2:1-70).

JFB: 1Ch 8:6

Most probably the judge of Israel (Jdg 3:15). His descendants, who had at first been established in Geba in Benjamin, emigrated in a body under the direction of Gera (1Ch 8:7) to Manahath, where their increased numbers would find more ample accommodation. Manahath was within the territory of Judah.

JFB: 1Ch 8:8

He had probably been driven to take refuge in that foreign land on the same calamitous occasion that forced Elimelech to emigrate thither (Rth 1:1). But, destitute of natural affection, he forsook or divorced his two wives, and in the land of his sojourn married a third, by whom he had several sons. But there is another explanation given of the conduct of this Benjamite polygamist. His children by Hushim are mentioned (1Ch 8:11), while his other wife is unnoticed. Hence it has been thought probable that it is Baara who is mentioned under the name of Hodesh, so called because her husband, after long desertion, returned and cohabited with her as before.

Clarke: 1Ch 8:1

Now Benjamin begat, etc. - See what has been said on the preceding chapter, 1Ch 7:6 (note).

Clarke: 1Ch 8:9

He begat of Hodesh his wife - In the preceding verse it is said that Hushim and Baara were his wives; and here it is said he begat of Hodesh his wife, etc. And then his children by Hushim are mentioned, but not a word of Baara! It is likely therefore that Hodesh was another name for Baara, and this is asserted by the Targum: And he begot of Baara, that is Chodesh, his wife; so called because he espoused her anew. It is supposed that he had put her away before, and now remarried her.

Clarke: 1Ch 8:12

Who built Ono, and Lod - The Targum adds, "Which the children of Israel ravaged and burnt with fire, when they made war on the tribe of Benjamin in Gibeah."

TSK: 1Ch 8:1

Bela : 1Ch 7:6-12; Gen 46:21

Aharah : Num 26:38, Ahiram

TSK: 1Ch 8:3

Addar : The variation in this name is occasioned simply by the transposition of a ד , daleth and ר , raish ; being in the parallel passage ארד [Strong’ s H714], Ard , and here אדר [Strong’ s H146], Addar . Gen 46:21; Num 26:40, Ard

TSK: 1Ch 8:5

Gera : Jdg 3:15

Shephuphan : שׁפם [Strong’ s H8206], Shuppim , seems to be merely a contracted form of שׁפופם [Strong’ s H8197], Shupham , or rather, Shephupham , which, by the mutation of מ , mem , into נ , noon , is here changed into שׁפופן [Strong’ s H8197], Shephuphan . 1Ch 7:12, Shuppim, Num 26:39, Shupham

Huram : Huram appears to be an error for Hupham in the parallel passage of Numbers, which, by contraction, is written Huppim.

TSK: 1Ch 8:6

Ehud : 1Ch 7:10; Jdg 3:20-30, Jdg 4:1, Gera, Gen 46:21

Geba : 1Ch 6:60

Manahath : 1Ch 2:25, 1Ch 2:54

TSK: 1Ch 8:8

in the : Rth 1:1

he had : Gen 25:6

TSK: 1Ch 8:9

Hodesh : In the preceding verse it is said that ""Hushim and Baara were his wives;""and here it said, ""he begat of Hodesh his wife,""etc; and then in the 1Ch 8:11, his children by Hushim are mentioned, but not a word of Baara. It is probable, therefore, that Hodesh was another name for Baara; and this is asserted by the Targumist: ""And he begat of Baara, that is, of Chodesh, his wife, so called because he espoused her anew.""

TSK: 1Ch 8:10

Jeuz : i.e. counselor; he will take counsel, [Strong’ s H3263].

Shachia : i.e. captivation; captive of the Lord; the return of Jah, [Strong’ s H7634]

Mirma : i.e. deceit, guile, fraud, [Strong’ s H4821]. 1Ch 8:10

TSK: 1Ch 8:12

Ono : Ono is stated by Reland to have been three miles from Lydda. Ezr 2:33; Neh 6:2, Neh 7:37, Neh 11:35

Lod : Lod, or Lydda, was situated about four leagues from Joppa, and a day’ s journey, or about thirty-two miles nw from Jerusalem; and, according to the Antonine Itinerary, twelve miles from Jamnia, eighteen from Eleutheropolis, and twenty two from Bethar. Josephus says it was a village, not yielding to a city in greatness; and that it was one of three toparchies dismembered from Samaria, and given to the Jews. It was destroyed by Cesitus in the Jewish war, and, when rebuilt, was called Diospolis. It is now called Loudd, and is a poor village, situated in a fine plain about a league to the e-ne of Ramia.

TSK: 1Ch 8:13

Shema : 1Ch 8:21, Shimhi

the fathers : 1Ch 2:49, 1Ch 2:50, 1Ch 2:52, 1Ch 4:4

Aijalon : Jos 19:42, Ajalon

TSK: 1Ch 8:16

Beriah : 1Ch 8:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 8:1

The reason of this return to the genealogy of the Benjamites seems to be the desire to connect the genealogical introduction with the historical body of the work. As the history is to begin with Saul, the genealogical portion is made to end with an account of the family of this Benjamite monarch.

Barnes: 1Ch 8:6

And they removed them to Manahath - " They"has no antecedent; and it is difficult to supply one. Almost all commentators suppose that there has been some corruption here, from which, however, we may gather that the "sons of Ehud"(or, perhaps, of Ahoah, 1Ch 8:4) were originally settled at Geba (Jos 18:24 note), but afterward removed to a place called Manahath, probably a town in the vicinity. Gera 1Ch 8:7 directed the movement.

Barnes: 1Ch 8:8

After he had sent them away - Translate it: "after he had divorced his wives, Hushim and Baara."

Poole: 1Ch 8:1

Bela so called by Moses: but the names of the rest vary from those in Moses; either because the same person had two several names, as hath been often noted; or because these were not the immediate sons of Benjamin, but his grandchildren, here mentioned in their parents’ stead, possibly because they were more eminent than their parents.

Poole: 1Ch 8:6

These are the sons either those three last mentioned; or rather these following, 1Ch 8:7 , because he here speaks of them who were removed, and they are said to be removed, 1Ch 8:7

He describes the sons of Benjamin by the places of their habitation, without an exact account of their parents, because their genealogies were broken by that almost total extirpation of this tribe, Jud 20 .

They removed them either their fathers, or their heads and superiors, removed them; or they removed themselves; either because they were too numerous for that place, or because they desired to change their habitation, and hoped it would be for the better, and judged Manahath a more convenient place.

Poole: 1Ch 8:7

He removed them either,

1. Their father; or,

2. Gera last mentioned, who, it seems, was the chief counsellor or promoter of this work.

Begat Uzza and Ahihud when he was seated in Manahath.

Poole: 1Ch 8:8

In the country of Moab whither he had removed himself, either at the same time when Elimelech did, Rth 1:1 , &c., or upon the same or like occasion.

After he had sent them away Ehud or Gera last mentioned.

Hushim and Baara were his wives: others join these words with the former, and render the place thus, after he had sent them (to wit, his sons) away , with Hushim and Baara his wives , i.e. as he also sent his wives away from him; which may be here mentioned as a brand upon him, to show that he was without natural affection to his wives and children. And it seems the more probable that he divorced them, because we find him married to another wife, 1Ch 8:9 .

Poole: 1Ch 8:12

Of which see Ezr 2:33 Neh 7:37 11:35 .

Poole: 1Ch 8:13

Aijalon a place formerly belonging to the tribe of Dan, Jos 19:42 ; but after the return from Babylon possessed by the Benjamites, because both Dan and the rest of the ten tribes were yet for the generality of them in captivity, and but few of them returned.

Who drove away the inhabitants of Gath either,

1. At that time when they made such a slaughter among Ephraim’ s children, 1Ch 7:21 , and were possibly pursuing their victory till they were driven back by these Benjamites, who came to the succour of their brethren. Or,

2. Now when they were returned from the captivity, and found the men of Gath possessed of Aijalon. Or,

3. At some other time not mentioned in Scripture.

Haydock: 1Ch 8:1

Archers, particularly the natives of Gabaa, Judges xx. 16. Jonathan is praised for his skill, 2 Kings i. 22. (Menochius) ---

Benjamin. We might hence conclude that here ended the genealogy of that family. Yet we find it partly repeated in the following chapter, ver. 35. (Haydock)

Haydock: 1Ch 8:1

Benjamin. Some farther particulars of his genealogy are given, for the honour of Saul; (Calmet) and many of these, who returned from captivity, are mentioned, 1 Esdras x. 11. (Sanctius) ---

Bale, &c., are called Bela, (Menochius; chap. vii. 6.) Jadiel, and Ahiram, or Echi, Numbers xxvi. 36., and Genesis xlvi.

Haydock: 1Ch 8:2

Nohaa is probably styled Bechor; and Rapha, Ros, in Genesis.

Haydock: 1Ch 8:3

Addar, Ared or Hered. (Calmet)

Haydock: 1Ch 8:6

Ahod, the judge, Judges iii. 15. ---

Manahath; the Menuchat, in the tribe of Juda, (chap. ii. 54.) after the captivity. (Calmet) ---

Abulensis thinks Manahath was in Moab, ver. 8. (Menochius)

Haydock: 1Ch 8:7

And. Literally, "but," autem. (Haydock) ---

The sentence is clearer without this particle. (Menochius) ---

Naaman was the first-born of Ahod; and Gera prevailed on his brethren to leave Gabaa, (Tirinus) and was probably the father of Oza. (Calmet)

Haydock: 1Ch 8:8

Saharim. His father is not specified: but his was a Benjamite. (Menochius) ---

Some force the Hebrew text to say that Ahod had three sons, whom he sent to form a colony at Manahath, and afterwards he had three others by his two wives, and at last, by Rodes, he had Jobab, &c. (Calmet) ---

Begot. Protestants, " children in the country of Moab, after he had sent them away: Hushim and Baara were his wives." But the Septuagint intimate, that "Saharim begot....after he had sent away Osim, and his wife Baara, and he begot of Ada," &c. (Haydock) ---

He had perhaps retired into Moab, at the same time as Elimelech, Ruth i. (Tirinus) ---

Those who were sent away were men, ( eos ) according to the Hebrew, unless (Haydock) the word should be eas . (Du Hamel)

Haydock: 1Ch 8:11

Mehusim. Hebrew and Septuagint, "of Husim (ver. 8) he begot."

Haydock: 1Ch 8:12

Ono was three miles from Lod, or Diospolis, (Lightfoot) built after the return from Babylon, (1 Esdras ii. 23.; Calmet) in the territory of Benjamin. (Menochius)

Haydock: 1Ch 8:13

And Sama. They are supposed to have been sons of Elphaal. (Calmet) ---

Aialon belonged to Dan, Josue xix. 42. But it was near Benjamin, (Menochius) and was probably occupied by people chiefly of that tribe. (Haydock) ---

Geth. We know not at what period.

Haydock: 1Ch 8:16

Baria, son of Elphaal. Whether the following were his brothers does not appear certain, as it seems more natural to have placed all his father's children together, ver. 12., and 18.

Gill: 1Ch 8:1

Now Benjamin begat Bela his firstborn,.... See 1Ch 7:6. The genealogy of the tribe of Benjamin is reviewed, because it joined and kept close with Judah in the worship of God, went into captivity, and returned out of it with it; and this review is made chiefly for the sake of Saul, and his posterity, the first king of Israel, who was of it, and in whose posterity this genealogy ends:

Ashbel the second; supposed to be the same with Jediael, 1Ch 7:6, see Gen 46:21.

and Aharah the third; the same with Aher, 1Ch 7:13, and with Ahiram, Num 26:38.

Gill: 1Ch 8:2

Nohah the fourth, and Rapha the fifth. Nohah is supposed by some to be the same with Becher, 1Ch 7:6 and by others with Naaman, Gen 46:21, as Rapha, the same with Rosh there.

Gill: 1Ch 8:3

The sons of Bela were Addar, and Gera, and Abihud. The first of these is thought to be the same with Ard, mentioned among the sons of Benjamin, Gen 46:21 but was one of his grandsons, see Num 26:40 as Gera also was.

Gill: 1Ch 8:4-5

And Abishua, and Naaman, and Ahoah, and Gera, and Shephuphan, and Huram. These were all the sons of Bela; one of the name of Naaman is reckoned among the sons of Benjamin, Gen 46:21 and from this grandson the family of the Naamanites are named, Num 26:40, and Ahoah is by some thought to be the same with Ehi, mentioned in Gen 46:21 as one of Benjamin's sons. Some take the three last to be the sons of Ehud, spoken of in the next verse; but Shephuphan and Huram seem to be the same with Shupham and Hupham, Num 26:39.

Gill: 1Ch 8:6

And these are the sons of Ehud,.... Not he that was a judge in Israel, Jdg 3:15 but perhaps a son of Huram the last mentioned; for not the three last are his sons, as some think, but the three following in the next verse; what follows being to be read in a parenthesis:

(these are the heads of the fathers of the inhabitants of Geba;) a city in the tribe of Benjamin, Jos 18:24 namely, those sons of Ehud, after mentioned, were principal men in that tribe, and chief of the inhabitants of the city of Geba:

and they removed them to Manahath; the name of a country referred to in 1Ch 2:52 according to Jarchi, which was in the tribe of Judah; Geba being too small, either the inhabitants of Geba removed them, or they removed themselves, or their fathers removed them, 1Ch 8:7, or it may be read impersonally, they were removed thither for the sake of a better habitation; the Targum adds,"to the land of the house of Esau,''to Edom; which is not likely.

Gill: 1Ch 8:7

And Naaman, and Ahiah, and Gera,.... Or, to wit, Naaman, &c. so the words are to be connected with

these are the sons or Ehud, in the preceding verse:

he removed them; to the above place, that is, either Gera, or rather Ehud, he advised them, directed and enjoined them to go thither, as being most convenient for them:

and he begat Uzza and Ahihud; after he had removed his other sons.

Gill: 1Ch 8:8

And Shaharaim,.... Who was either a son of Ahihud, or rather a brother of his, another son of Ehud:

begat children in the country of Moab; whither he might go on account of the famine, as Elimelech did, Rth 1:1, after he had sent them away; which some understand of those that were removed from Geba to Manahath, 1Ch 8:6, but a different word is here used; and besides Shaharaim seems to be one of those that were removed. Kimchi takes Shilhootham, we render "had sent them away", to be the name of his first wife, of whom he begat children in Moab; but it seems best to render and interpret the words in connection with what follows: he begat children in Moab:

after he had sent them away; even Hushim and Baara his wives; after he had divorced them, for some reasons he had, he begat children of another wife, later mentioned.

Gill: 1Ch 8:9

And he begat of Hodesh his wife,.... That is, he, I say, begat, namely, Shaharaim; the Targum makes this Hodesh to be the same with Baara, called so because she was newly espoused; but wrongly: the sons begotten of her were the seven following;

Jobab, Zibia, Mesha, Malcham, Jeuz, Shachia, and Mirma. These were his sons; the sons of Shaharaim by his wife Hodesh:

heads of the fathers; of the houses or families of their father.

Gill: 1Ch 8:10-11

And of Hushim he begat Abitub, and Elpaal. Before he sent her away, or divorced her, 1Ch 8:8.

Gill: 1Ch 8:12

The sons of Elpaal; Eber, and Misham, and Shamed,.... Besides those in 1Ch 8:14.

who built Ono, and Lod, with the towns thereof; not Shamed, but Elpaal his father, so the Targum; and the Talmudists say ^o, these were walled cities from the days of Joshua the son of Nun, and were destroyed in the days of the concubine in Gibea, and Elpaal came and rebuilt them; they were inhabited by the Benjaminites, upon their return from the Babylonish captivity, Neh 11:35 they were near to each other; according to a Jewish chronologer ^p, it was three miles from the one to the other; Lod is the same with Lydda, in Act 9:32.

Gill: 1Ch 8:13

Beriah also, and Shema,.... These were sons of Elpaal:

who were heads of the fathers of the inhabitants of Aijalon; which, though in the tribe of Dan, Jos 19:42 might afterwards come into the possession of Benjamin; or this may be another place of the same name in Benjamin; or, however, might be inhabited by Benjaminites, upon the return from captivity, who descended from those men:

who drove away the inhabitants of Gath; dispossessed them of their city, in revenge for what they had done to the Ephraimites, 1Ch 7:21.

Gill: 1Ch 8:14

And Ahio, Shashak, and Jerimoth. These were also sons of Elpaal.

Gill: 1Ch 8:15-16

And Zebadiah,.... And all that follow in this and the next verse were the sons of Beriah the son of Elpaal; namely:

Arad, Ader, Michael, Ispah, and Joha.

Gill: 1Ch 8:17-18

And Zebadiah, and Meshullam,.... These, with those that follow:

Hezeki, Heber, Ishmerai, Jezliah, and Jobab, were the sons of Elpaal

Gill: 1Ch 8:19-21

And Jakim,.... With all the rest in these verses, namely:

Zichri, Zabdi, Elienai, Zilthai, Eliel, Adaiah, Beraiah, and Shimrath, were the sons of Shimhi, the same with Shema brother of Beriah, and son of Elpaal, 1Ch 8:13.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 8:1

¹ sn Aharah is called “Ahiram” in Num 26:38.

NET Notes: 1Ch 8:7

¹ tn Heb “he”; the referent (Gera) has been supplied in the translation for clarity.

Geneva Bible: 1Ch 8:1

Now Benjamin ^{( a )} begat Bela his firstborn, Ashbel the second, and Aharah the third,

^{( a )} He continues in the description of the tribe of Benjamin, because his purpose is to set forth the genealogy of Saul.

Geneva Bible: 1Ch 8:6

And these [are] the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and ^{( b )} they removed them to Manahath:

^{( b )} Meaning, the inhabitants of the city of Geba.

Geneva Bible: 1Ch 8:7

And Naaman, and Ahiah, and Gera, he removed them, and ^{( c )} begat Uzza, and Ahihud.

^{( c )} That is, Ehud.

Geneva Bible: 1Ch 8:8

And Shaharaim begat [children] in the country of Moab, after he had sent them ^{( d )} away; Hushim and Baara [were] his wives.

^{( d )} After he had put away his two wives.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 8:1-40

1 The sons and chief men of Benjamin.

33 The stock of Saul and Jonathan.

MHCC: 1Ch 8:1-40

Here is a larger list of Benjamin's tribe. We may suppose that many things in these genealogies, which to us seem difficult, abrupt, and perplexed, were plain and easy at that time, and fully answered the intention for which they were published. Many great and mighty nations then were in being upon earth, and many illustrious men, whose names are now wholly forgotten; while the names of multitudes of the Israel of God are here kept in everlasting remembrance. The memory of the just is blessed.

Matthew Henry: 1Ch 8:1-32

There is little or nothing of history in all these verses; we have not therefore much to observe. 1. As to the difficulties that occur in this and the foregoing genealogies we need not perplex ourselves. I presume Ezra took them as he found them in the books of the kings of Israel and Judah (Ezr 9:1), according as they were given in by the several tribes, each observing what method they thought fit. Hence some as cend, others de secnd; some have numbers affixed, others places; some have historical remarks intermixed, others have not; some are shorter, others longer; some agree with other records, others differ; some, it is likely, were torn, erased, and blotted, others more legible. Those of Dan and Reuben were entirely lost. This holy man wrote as he was moved by the Holy Ghost; but there was no necessity for the making up of the defects, no, nor for the rectifying of the mistakes, of these genealogies by inspiration. It was sufficient that he copied them out as they came into his hand, or so much of them as was requisite to the present purpose, which was the directing of the returned captives to settle as nearly as they could with those of their own family, and in the places of their former residence. We may suppose that many things in these genealogies which to us seem intricate, abrupt, and perplexed, were plain and easy to them then (who knew how to fill up the deficiencies) and abundantly answered the intention of the publishing of them. 2. Many great and mighty nations there were now in being upon earth, and many illustrious men in them, whose names are buried in perpetual oblivion, while the names of multitudes of the Israel of God are here carefully preserved in everlasting remembrance. They are Jasher, Jeshurun - just ones, and the memory of the just is blessed. Many of these we have reason to fear, came short of everlasting honour (for even the wicked kings of Judah come into the genealogy), yet the perpetuating of their names here was a figure of the writing of the names of all God's spiritual Israel in the Lamb's book of life. 3. This tribe of Benjamin was once brought to a very low ebb, in the time of the judges, upon the occasion of the iniquity of Gibeah, when only 600 men escaped the sword of justice; and yet, in these genealogies, it makes as good a figure as almost any of the tribes: for it is the honour of God to help the weakest and raise up those that are most diminished and abased. 4. Here is mention of one Ehud (1Ch 8:6), in the preceding verse of one Gera (1Ch 8:5) and (1Ch 8:8) of one that descended from him, that begat children in the country of Moab, which inclines me to think it was that Ehud who was the second of the judges of Israel; for he is said to be the son of Gera and a Benjamite (Jdg 3:15), and he delivered Israel from the oppression of the Moabites by killing the king of Moab, which might give him a greater sway in the country of Moab than we find evidence of in his history and might occasion some of his posterity to settle there. 5. Here is mention of some of the Benjamites that drove away the inhabitants of Gath (1Ch 8:13), perhaps those that had slain the Ephraimites (1Ch 7:21) or their posterity, by way of reprisal: and one of those that did this piece of justice was named Beriah too, that name in which the memorial of that injury was preserved. 6. Particular notice is taken of those that dwelt in Jerusalem (1Ch 8:28 and again 1Ch 8:32), that those whose ancestors had had their residence there might thereby be induced, at their return from captivity, to settle there too, which, for aught that appears, few were willing to do, because it was the post of danger: and therefore we find (Neh 11:2) the people blessed those that willingly offered themselves to dwell at Jerusalem, the greater part being inclined to prefer the cities of Judah. Those whose godly parents had their conversation in the new Jerusalem should thereby be engaged to set their faces thitherward and pursue the way thither, whatever it cost them.

Keil-Delitzsch: 1Ch 8:1-5

The families of Benjamin enumerated in this chapter were probably separated from those in 1Ch 7:6-11, merely on the ground that all the registers which are grouped together in 1 Chron 7 were taken from another genealogical document than that from which the registers in our chapter, which form a supplement to the short fragments in 1Ch 7:6-11, have been derived.

1Ch 8:1-2

The sons of Benjamin and Bela. - The manner in which the five sons begotten by Benjamin are enumerated is remarkable, "Bela his first-born, Ashbel the second,"etc., since, according to Gen 46:21, after the first-born Bela, Becher follows as the second son, and Ashbel is the third; while Aharah, Nohah, and Rapha are not met with there, quite other names occupying their place. In אחרח we can easily recognise the אחירם of Num 26:38, whence the enumeration in 1Ch 8:1. harmonizes with the order in Num 26:38. It is therefore clear, that in our genealogy only those sons are mentioned who founded the families of Benjamin. The names נוחה and רפא are nowhere else met with among the sons of Benjamin; but we may conclude, partly from the agreement of the first three names with the heads of the families of Benjamin enumerated in Num 26:38, and partly from the agreement as to the number, which is five in both passages, that נוחה and רפא are intended to correspond to the שׁפוּפם and חוּפם of Num 26:39. The only question which then remains is, whether the variation in the names arises from these two sons of Benjamin having had different names, or from the families which issued from Shephupham and Hupham having afterwards perhaps received new names from famous chiefs, instead of the original designations, so that Nohah and Rapha would be later descendants of Shephupham and Hupham. Even this second supposition seems possible, since הוליד in such genealogical registers may denote mediate procreation. If, e.g., Nohah were a grandson or great-grandson of Shephupham the son of Benjamin, he might well be introduced in the genealogical lists of the families as begotten by Benjamin.

1Ch 8:3-5

The sons of Bela. Of the six names borne by these sons, גּרא is twice met with; נעמן is found in Gen 46:21 as the son, and in Num 26:40 as grandson of Benjamin; שׁפוּפן is another form of שׁפוּפם , Num 26:39; and חוּרם may be a transcriber's error for chuwpaam, Num 26:39, just as אדּר probably stands for ארדּ , Gen 46:21. The occurrence of the name Gera would be incomprehensible only if בּנים denoted sons in the narrower sense of the word; but if בּנים fi tub are sons in the wider sense, i.e., descendants who founded fathers'-houses (groups of related households), two cousins might have the same name. In that case, Addar, Shephuphan, and Huram also may be different persons from Ard, Shephupham, and Hupham. Abihud and Abishua are met with as descendants of Benjamin only here, and 'achowach may be connected with אחיּה , 1Ch 8:7.

Keil-Delitzsch: 1Ch 8:6-7

Sons of Ehud. - The descent of Ehud from the sons, grandsons, and descendants of Benjamin, enumerated in 1Ch 8:1-5, is not given. The names of Ehud's sons follow only at the end of the 1Ch 8:7, "And he begat Uzza and Ahihud,"while the intermediate clauses contain historical remarks. These sons were "heads of fathers'-houses of the inhabitants of Geba,"i.e., Geba of Benjamin (1Sa 13:16), the Levite city, 1Ch 6:45, which still remains as the half-ruinous village Jeba, about three leagues to the north of Jerusalem; see on Jos 18:24. "And they led them captive to Manahath, viz., Naaman and Ahiah and Gera, this man led them captive." The subject to ויּגלוּם are the men mentioned in the following verse, while the הוּא which follows shows that, of the three above mentioned, the last, Gera, was the author of their captivity. The place Manahath is not known, but is conjectured to be connected with Hazi-Hammanahti and Hazi-Hammenuhoth, 1Ch 2:54 and 1Ch 2:52; but we cannot ascertain with certainty whether the name denotes a city or a district, and the situation of it has not yet been discovered. Of the hostile collision of these Benjamite families also, no more detailed accounts have come down to us.

Keil-Delitzsch: 1Ch 8:8-12

The descendants of Shaharaim. - The descent of Shaharaim from the sons and grandsons named in 1Ch 8:1-3 is obscure, and the conjecture which connects him with Ahishahar of 1Ch 7:10 is unsupported. He was the father of a considerable number of heads of fathers'-houses, whom his two or three wives bore to him. According to 1Ch 8:8, he begat "in the country of Moab after he had sent them, Hushim and Baara his wives, away; (1Ch 8:9) there begat he with Hodesh his wife, Jobab,"etc. When and how Shaharaim, a Benjamite, came into the country of Moab, is not known; all that can be gathered from our verse is that he must have lived there for a considerable time. שׁלחו is infin. Pi. , the " i "being retained, and the Daghesh forte omitted with Sheva (cf. as to this formation, Ew. §238, d .). אתם , accus. of the pronoun, which, as it precedes its noun, is in gen. masc. , although the names of women follow (cf. for this use of the pronoun, Ew. §309, c .). חוּשׁים and בּערה are women, as we learn from the following נשׁיו . By this parenthesis, the beginning of the main sentence has been lost sight of, and the הוליד is taken up again in ויּולד . As to הוליד with מן , cf. the remark on 1Ch 2:8. חדשׁ is the third wife, which he took instead of those he had sent away. The seven names in 1Ch 8:9, 1Ch 8:10 are grouped together as sons or descendants of the last-named wife, by the concluding remark, "These his sons are heads of fathers'-houses."Then, further, in 1Ch 8:11, 1Ch 8:12, the sons and grandsons of the first (divorced) wives, one of whom built the cities Ono and Lydda, are enumerated; but we have no means of determining whether the בּנה הוּא refers to Shemer, the last mentioned, or to Elpaal the father of the three sons, Eber, and Misham, and Shemer. It would, however, naturally suggest itself, that the words referred to the first. לד (Lod) is without doubt the city Lydda, where Peter healed the paralytic (Act 9:32.). It belonged in the Syrian age to Samaria, but it was added to Judea by the King Demetrius Soter, and given to Jonathan for a possession (1 Macc. 11:34, cf. with 10:30, 38). In the Jewish was it was destroyed by the Roman general Cestius (Joseph. de Bell. Jud. ii. 19. 1), but was rebuilt at a later time, and became the site of a toparchy of Judea. In still later times it was called Diospolis, but is now a considerable Mohammedan village, lying between Jafa and Jerusalem to the north of Ramleh, which bears the old name Ludd, by the Arabs pronounced also Lidd. See v. Raumer, Pal. S. 10; Robins. Pal. sub voce; and Tobler, Dritte Wanderung , S. 69f. Ono is mentioned elsewhere only in Ezr 2:33; Neh 7:37 and Neh 11:35, along with Lod, and must have been a place in the neighbourhood of Lydda.

Keil-Delitzsch: 1Ch 8:13-14

Heads of fathers'-houses of the tribe of Benjamin , who dwelt partly in Aijalon (1Ch 8:13) and partly in Jerusalem. - Their connection with the heads of fathers'-houses already mentioned is not clear. The names ושׁמע בּריעה might be taken fore a fuller enumeration of the sons of Elpaal (1Ch 8:12), were it not that the names enumerated from 1Ch 8:14 or 15 onwards, are at the end of 1Ch 8:16 said to be those of sons of Beriah; whence we must conclude that with וּבריעה , 1Ch 8:13, a new list of heads of Benjamite fathers'-houses begins. This view is supported by the fact that the names from 1Ch 8:14 or 1Ch 8:15 to 1Ch 8:27 are divided into five groups of families: the sons of Beriah (1Ch 8:16), of Elpaal (1Ch 8:18), of Shimhi (1Ch 8:21), of Shashak (1Ch 8:25), and of Jeroham (1Ch 8:27). But as two of these, Beriah and Shashak, occur in 1Ch 8:13, 1Ch 8:14, and שׁמעי is probably another form of שׁמע , Bertheau conjectures that the last two names, Shashak and Jeroham, are represented by אחיו and ירמות dna א (1Ch 8:14). ירחם and ירמות may be explained by the supposition of a transcriber's error, or by one person having two names; but the word אחיו is rendered by the lxx by ὁ ἀδελφὸς αὐτοῦ (= אהיו ); and the view that אחיו is a nom. prop. is opposed, as in 1Ch 8:31, by the fact that the ו cop. is not found before the following שׁשׁק , for here, throughout, the names are all connected with each other by the w cop. Bertheau therefore conjectures that the text originally ran thus, ושׁשׁק אהיו ואלפּעל , and that the name Elpaal was dropped out; and that in consequence of that, אחיו had been punctuated as a nom. prop. These conjectures seem satisfactory, especially as it may be adduced in their favour that אהיו has been added to the name Elpaal to connect the names in 1Ch 8:15 with the enumeration (1Ch 8:13) interrupted by the parenthetical remarks. No certainty, however, can be attained in a matter so obscure. If a new series of groups of families begins with 1Ch 8:13, we should expect an introductory formula, as in 1Ch 8:6. Beriah and Shema are called heads of the fathers'-houses of the inhabitants of Aijalon, i.e., heads of the groups of related households inhabiting Aijalon, the present Jalo to the west of Gibeon (see on Jos 19:42). It is quite consistent with this that their sons or descendants dwelt in Jerusalem. Next a heroic deed of theirs is related, viz., that they (in some war or other) turned to flight the inhabitants of Gath (without doubt Philistines). This remark reminds us of the statement in 1Ch 7:21, that sons of Ephraim were slain by those born in Gath, because they had gone down to drive away the herds of the inhabitants. But Bertheau draws an erroneous conclusion from this fact, when he says that because in both passages the name Beriah occurs, both refer to the same event, and thereafter attempts by various hypotheses to make the Benjamites mentioned in our verse into Ephraimites. For the name Beriah is not at all so rare as to allow of our inferring from that alone that the various persons so called are identical, for Jacob's son Asher also named one of his sons Beriah; cf. 1Ch 7:30 with Gen 46:17. The notion that the Benjamites Beriah and Shema defeated those inhabitants of Gath who had slain the sons of Ephraim (1Ch 7:21) is quite unsupported, as the Philistines lived at war and in feud with the Israelites for hundreds of years.

Keil-Delitzsch: 1Ch 8:15-16

Several of the names of these six sons of Beriah who are mentioned in our verse occur elsewhere, but nowhere else are they met with as sons of Beriah.

Keil-Delitzsch: 1Ch 8:17-28

Bertheau would identify three of the sons of Elpaal - Meshullam, Heber, and Ishmerai - with Misham, Eber, and Shemer, 1Ch 8:12, but without any sufficient reason; for it is questionable if even the Elpaal whose sons are named in our verses be the same person as the Elpaal mentioned in 1Ch 8:12. Of these descendants of Elpaal, also, nothing further is known, and the same may be said of the nine sons of Shimhi, 1Ch 8:19-21; of the eleven sons of Shashak, 1Ch 8:22-25; and of the six sons of Jeroham, 1Ch 8:26, 1Ch 8:27, although some of these names are met with elsewhere singly. The concluding remark, 1Ch 8:28, "These are heads of fathers'-houses,"refers, without doubt, to all the names from 1Ch 8:15 or 1Ch 8:14 to 1Ch 8:27. "According to their generations - heads"is in apposition to the preceding, as in 1Ch 9:24, but the meaning of the apposition is doubtful. The word ראשׁים can hardly be repeated merely for emphasis, as the old commentators understood it, in harmony with the Vulgate principes inquam , for why should this word be so emphasized? Bertheau thinks that "according to their births - heads"is to be taken to mean that those who are enumerated by name are not the heads living at the time of the preparation of this register, but the individual families, with the name of their progenitor after whom they were named in the genealogical lists. But how this meaning can be found in the words in question, I at least cannot understand. Can the individual families be called אבות ראשׁי , "heads of fathers'-houses"? The families are the fathers'-houses themselves, i.e., they are made up of the groups of related households comprehended under the name fathers'-houses. These groups of related households have, it is true, each of them either head, but cannot possibly be themselves called heads. The meaning seems rather to be that the persons named in the family registers, or registers of births, are introduced as heads (of fathers'-houses); and the reason why this is remarked would seem to be, to prevent those who are enumerated as the sons of this or that man from being regarded simply as members of fathers'-houses. The further remark, "these dwelt in Jerusalem,"is manifestly not to be taken to mean that the heads alone dwelt there, while the households that were subordinated to them lived elsewhere; for it signifies that they dwelt in Jerusalem with the households which composed their respective fathers'-houses. That the households dwelt there also is not stated, merely because the register contains only the names of the heads.

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 8:1--9:44

C. The Lineage of Saul chs. 8-9

This list obviously parallels to some extent David's genealogy (chs. 1-3). Saul came from the tribe of Benjamin, not from the tribe of Judah that God had promised leadership of the nation. One reason the writer had an interest in the tribe of Benjamin (ch. 8) was that it was the only tribe other than Judah to remain loyal to the Davidic line. The tribe of Benjamin "ranked second only to Judah in postexilic society."³³ Furthermore Jerusalem stood in Benjamin territory.

In both chapters 8 and 9 the writer drew a distinction between those people who lived in Jerusalem (8:28; 9:34) and those who lived in Gibeon (8:29; 9:35). There were Benjamites who lived in Jerusalem and others who lived in Gibeon. Both these towns were important religious centers. Gibeon was where the central sanctuary stood during most of Saul's reign and from then on until Solomon built the temple. Nonetheless it was not God's chosen place of worship. The ark was never in the sanctuary at Gibeon. Rather the Gibeon site was the people's choice even as Saul was. God's choice was Jerusalem (2 Chron. 6:6). God did not choose Saul or Gibeon, but He had chosen David and Jerusalem. David and Jerusalem are the two major pieces in God's plan of salvation and blessing in Chronicles.

Chapter 9 brings the genealogical roots of Israel down to real life postexilic Jerusalem. The emphasis in this chapter is again on the temple: the priests (vv. 10-13), the Levites (vv. 14-19), and the temple servants (vv. 17-34).

"The Chronicler established Israel's place in the world through the lengthy genealogies of chaps. 1-9 so that his audience might understand anew their role among the nations."³⁴

These nine chapters of genealogy prepare for the narrative section of the book that follows and the very next section, the record of Saul's death (10:1-14). God permitted leadership by Saul and worship at Gibeon, but His plan called for leadership by David and worship at Jerusalem. Thus the Chronicler reminded his readers that their forefathers' premature insistence that God give them a king similar to all the other nations was a serious mistake. They should learn from their history and not seize the initiative from God again but simply follow Him faithfully.

"With his first nine chapters the Chronicler has introduced his ambitious re-presentation of Israel's history as a sermon. Drawing on ancient material, much of which is familiar to us from the earlier books of the Bible, he has already indicated his major concerns. He will be focusing on the kingship and the priesthood--that is, as it will turn out, on the throne of David and the temple of Solomon--and he will be selecting and simplifying, as he preaches on the story of these things, so as to bring out unchanging principles and ultimate truths."³⁵

Guzik: 1Ch 8:1-40

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

7. (8:1-40) The descendents of Benjamin.

Now Benjamin begot Bela his firstborn, Ashbel the second, Aharah the third, Nohah the fourth, and Rapha the fifth. The sons of Bela were Addar, Gera, Abihud, Abishua, Naaman, Ahoah, Gera, Shephuphan, and Huram. These are the sons of Ehud, who were the heads of the fathers' houses of the inhabitants of Geba, and who forced them to move to Manahath: Naaman, Ahijah, and Gera who forced them to move. He begot Uzza and Ahihud. And Shaharaim had children in the country of Moab, after he had sent away Hushim and Baara his wives. By Hodesh his wife he begot Jobab, Zibia, Mesha, Malcam, Jeuz, Sachiah, and Mirmah. These were his sons, heads of their fathers' houses. And by Hushim he begot Abitub and Elpaal. The sons of Elpaal were Eber, Misham, and Shemed, who built Ono and Lod with its towns; and Beriah and Shema, who were heads of their fathers' houses of the inhabitants of Aijalon, who drove out the inhabitants of Gath. Ahio, Shashak, Jeremoth, Zebadiah, Arad, Eder, Michael, Ispah, and Joha were the sons of Beriah. Zebadiah, Meshullam, Hizki, Heber, Ishmerai, Jizliah, and Jobab were the sons of Elpaal. Jakim, Zichri, Zabdi, Elienai, Zillethai, Eliel, Adaiah, Beraiah, and Shimrath were the sons of Shimei. Ishpan, Eber, Eliel, Abdon, Zichri, Hanan, Hananiah, Elam, Antothijah, Iphdeiah, and Penuel were the sons of Shashak. Shamsherai, Shehariah, Athaliah, Jaareshiah, Elijah, and Zichri were the sons of Jeroham. These were heads of the fathers' houses by their generations, chief men. These dwelt in Jerusalem. Now the father of Gibeon, whose wife's name was Maacah, dwelt at Gibeon. And his firstborn son was Abdon, then Zur, Kish, Baal, Nadab, Gedor, Ahio, Zecher, and Mikloth, who begot Shimeah. They also dwelt alongside their relatives in Jerusalem, with their brethren. Ner begot Kish, Kish begot Saul, and Saul begot Jonathan, Malchishua, Abinadab, and Esh-Baal. The son of Jonathan was Merib-Baal, and Merib-Baal begot Micah. The sons of Micah were Pithon, Melech, Tarea, and Ahaz. And Ahaz begot Jehoaddah; Jehoaddah begot Alemeth, Azmaveth, and Zimri; and Zimri begot Moza. Moza begot Binea, Raphah his son, Eleasah his son, and Azel his son. Azel had six sons whose names were these: Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. All these were the sons of Azel. And the sons of Eshek his brother were Ulam his firstborn, Jeush the second, and Eliphelet the third. The sons of Ulam were mighty men of valor; archers. They had many sons and grandsons, one hundred and fifty in all. These were all sons of Benjamin.

a. Now Benjamin: The tribe was already mentioned in 1 Chronicles 7:6-12, but is given more attention here. One reason for this is because the most of these settlements were in the area of Jerusalem, which was the main area that the returning exiles came to in the days Chronicles was written.

i. "Chronicles elaborates this material, not simply because of the significance of King Saul and his family, as it continued a dozen generations after him, but primarily because of the importance of Benjamin as a tribe, which ranked second only to Judah in postexilic society." (Payne)

b. Ner begot Kish, Kish begot Saul: "This Ner is also called Abiel (1 Samuel 9:1). The Hebrews tell us that his proper name was Abiel; and that he was called Ner - that is, a lamp or torch - because he outshone in holiness."

c. The son of Jonathan was Merib-Baal: "The same as Mephi-bosheth; for, as the Israelites detested Baal, which signifies lord, they changed it into bosheth, which signifies shame or reproach." (Clarke)

d. Azel had six sons whose names were these: "Of the six sons of Azel, mentioned 1 Chron 8:38, R.S. Jarchi says that their allegorical expositions were sufficient to load thirteen thousand camels! No doubt these were reputed to be deeply learned men. There was a time when the allegorizers and metaphor-men ranked very high among theologians, even in our own enlightened and critical country. At present they are almost totally out of fashion. May they never recover their footing! But what a shameful hyperbole is that of Jarchi! The writings of six men a load for thirteen thousand camels!" (Clarke)

e. The sons of Ulam were mighty men of valor; archers: Archers is in "Hebrew, that tread the bow; for the bows of steel, which these used, required great strength to bend them; which therefore they did by treading the bow with their feet, and pulling the string with both their hands." (Poole)

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

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 8 (Chapter Introduction)

Overview

1Ch 8:1, The sons and chief men of Benjamin; 1Ch 8:33, The stock of Saul and Jonathan.

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 8 (Chapter Introduction)

CHRONICLES CHAPTER 8

The sons and chief men of Benjamin, 1Ch 8:1-32 . The stock of Saul and Jonathan, 1Ch 8:33-40 .

He had spoken something of the tribe of Benjamin before, 1Ch 7:6 , but now he treats of it again, and that more, fully and exactly; partly for Saul’ s sake, who was of this tribe; and partly because this tribe adhered to David and the kingdom of Judah, and went with Judah into Babylon; and now were returned from thence in greater numbers than the other tribes, except Judah.

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 8 (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 8 (Chapter Introduction)

We had some account given us of Benjamin in the foregoing chapter; here we have a larger catalogue of the great men of that tribe. 1. Because of that tribe Saul came, the first king of Israel, to the story of whom the sacred writer is hastening, 1Ch 10:1. 2. Because that tribe clave to Judah, inhabited much of Jerusalem, was one of the two tribes that went into captivity, and returned back; and that story also he has an eye to, 1Ch 9:1. Here is, I. Some of the heads of that tribe named (v. 1-32). II. A more particular account of the family of Saul (1Ch 8:33-40).

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

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

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

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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 8 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 8

In this chapter the genealogy of the tribe of Benjamin is reconsidered, and several of the principal men and families in it are taken notice of, which were not before; or a further account is given of them, as of the sons and grandsons of Benjamin, 1Ch 8:1, of Ehud, 1Ch 8:5, of Shaharaim, 1Ch 8:8, of Elpaal and Beriah, 1Ch 8:12 of Shimhi, 1Ch 8:19, of Shashak, 1Ch 8:22, of Jeroham, 1Ch 8:26, of Jehiel the father of Gibeon, 1Ch 8:28, of Ner, and particularly Saul, 1Ch 8:33 and of Jonathan, and his posterity, 1Ch 8:34.