The Ultimate Commentary On 1 Chronicles E-Book

Albert Barnes

• Herausgeber: David Turner
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Beschreibung

We are to read the Bible in order to understand God’s message to us. He speaks to us in plain language but there are times we need a helping hand in what we read. Commentaries are not just for preachers or seminary students. They are for us all. The Ultimate Commentary Collection is designed to bring you a variety of thoughts and insights from theologians of high renown and reputation. Their study of the Bible is of great help to us. We are presenting to you the studies and thoughts of 6 of the Church’s greatest minds: Albert Barnes – John Calvin – Adam Clarke – Matthew Henry – Charles H. Spurgeon – John Wesley. Their commentaries will help you understand, enjoy and apply what God’s word says to you. In addition to these commentaries you will also find all of Spurgeon’s sermons on this particular book of the Bible. This volume is The Ultimate Commentary On 1 Chronicles.  

Leseprobe

CHAPTER ONE

1 Chronicles

1 Chronicles Contents

1 CHRONICLES CONTENTS

Chapter Two - Albert Barnes

Chapter Three - Adam Clarke

Chapter Four - Matthew Henry

Chapter Five - Charles H. Spurgeon

Chapter Six - Sermons Of Spurgeon

Chapter Seven - John Wesley

1 Chronicles Contents

Bible Study Guide

Other Publications

Main Contents

CHAPTER TWO

Albert Barnes

1 Chronicles Contents

1 CHRONICLES CONTENTS

1 Chronicles Introduction

1 Chronicles Chapter 1

1 Chronicles Chapter 2

1 Chronicles Chapter 3

1 Chronicles Chapter 4

1 Chronicles Chapter 5

1 Chronicles Chapter 6

1 Chronicles Chapter 7

1 Chronicles Chapter 8

1 Chronicles Chapter 9

1 Chronicles Chapter 10

1 Chronicles Chapter 11

1 Chronicles Chapter 12

1 Chronicles Chapter 13

1 Chronicles Chapter 14

1 Chronicles Chapter 15

1 Chronicles Chapter 16

1 Chronicles Chapter 17

1 Chronicles Chapter 18

1 Chronicles Chapter 19

1 Chronicles Chapter 20

1 Chronicles Chapter 21

1 Chronicles Chapter 22

1 Chronicles Chapter 23

1 Chronicles Chapter 24

1 Chronicles Chapter 25

1 Chronicles Chapter 26

1 Chronicles Chapter 27

1 Chronicles Chapter 28

1 Chronicles Chapter 29

1 Chronicles Contents

Bible Study Guide

Other Publications

Main Contents

1 Chronicles Introduction

1 CHRONICLES INTRODUCTION

Introduction to 1 and 2Chronicles

1. Like the two Books of King, the two Books of Chronicles formed originally a single work, the separation of which into two “books” is referable to the Septuagint translators, whose division was adopted by Jerome, and from whom it passed to the various branches of the Western Church. In the Hebrew Bibles the title of the work means literally “the daily acts” or “occurrences,” a title originally applied to the accounts of the reigns of the several kings, but afterward applied to general works made up from these particular narratives.

The Septuagint translators substituted one which they regarded as more suitable to the contents of the work and the position that it occupies among the historical books of the Bible. This was Paraleipomena, or “the things omitted “ - a name intended to imply that Chronicles was supplementary to Samuel and Kings, written, i. e., mainly for the purpose of supplying the omissions of the earlier history.

The English title, “Chronicles,” (derived from the Vulgate) is a term primarily significative of time; but in practical use it designates a simple and primitive style of history rather than one in which the chronological element is peculiarly prominent.

2. The “Book of Chronicles” stands in a position unlike that occupied by any other book of the Old Testament. It is historical, yet not new history. The writer traverses ground that has been already trodden by others.

His purpose in so doing is sufficiently indicated by the practical object he had in view, namely, that of meeting the special difficulties of his own day. The people had lately returned from the captivity and had rebuilt the temple; but they had not yet gathered up the threads of the old national life, broken by the captivity. They were therefore reminded, in the first place, of their entire history, of the whole past course of mundane events, and of the position which they themselves held among the nations of the earth. This was done, curtly and drily, but sufficiently, by genealogies, which have always possessed a special attraction for Orientals. They were then more especially reminded of their own past as an organized nation - a settled people with a religion which has a fixed home in the center of the nation‘s life.

It was the strong conviction of the writer that the whole future prosperity of his countrymen was bound up with the preservation of the temple service, with the proper maintenance of the priests and Levites, the regular establishment of the “courses,” and the rightful distribution of the several ministrations of the temple among the Levitical families. He therefore drew the attention of his countrymen to the past history of the temple, under David, Solomon, and the later kings of Judah; pointing out that in almost every instance temporal rewards and punishments followed in exact accordance with the attitude in which the king placed himself toward the national religion. Such a picture of the past, a sort of condensed view of the entire previous history, written in the idiom of the day, with frequent allusions to recent events, and with constant reiteration of the moral intended to be taught, was calculated to affect the newly returned and still unsettled people far more strongly and deeply than the old narratives. The Book of Chronicles bridged over, so to speak, the gulf which separated the nation after, from the nation before, the captivity: it must have helped greatly to restore the national life, to revive hope and encourage high aspirations by showing to the nation that its fate was in its own hands, and that religious faithfulness would be certain to secure the divine blessing.

3. That the Book of Chronicles was composed after the return from the captivity is evident, not only from its closing passage, but from other portions of it.

The evidence of style accords with the evidence furnished by the contents. The phraseology is similar to that of Ezra, Nehemiah, and Esther, all books written after the exile. It has numerous Aramaean forms and at least one word derived from the Persian. The date cannot therefore well be earlier than 538 B.C., but may be very considerably later. The very close connection of style between Chronicles and Ezra, makes it probable that they were composed at the same time, if not even by the same person. If Ezra was the author, as so many think, the date could not well be much later than 435 B.C., for Ezra probably died about that time. There is nothing in the contents or style of the work to make the date 450-435 B.C. improbable; for the genealogy in 1 Chronicles 3:23-24, which appears to be later than this, may be a subsequent addition.

4. The writer of Chronicles cites, as his authorities, works of two distinct classes:

(a) His most frequent reference is to a general history - the “Book of the Kings of Israel and Judah,” This was a compilation from the two histories constantly mentioned in Kings - the “book of the chronicles of the kings of Israel,” and the “book of the chronicles of the kings of Judah,” which it had been found convenient to unite into one.

(b) The other works cited by him were 12-part or 13-part histories, the works of prophets who dealt with particular portions of the national annals. Of none of these works is the exact character known to us; but the manner in which they are cited makes it probable that for the most part they treated with some fullness the history - especially the religious history - of the times of their authors. They may be regarded as independent compositions - monographs upon the events of their times, written by individual prophets, of which occasionally one was transferred, not into our “Books of Kings,” but into the “book of the kings of Israel and Judah;” while the remainder existed for some centuries side by side with the “Book of the Kings,” and furnished to the writer of Chronicles much of the special information which he conveys to us.

There is also ample proof that the writer made use of the whole of the earlier historical Scriptures, and especially of the Books of Samuel and Kings, such as we have them. The main sources of 1 Chronicles 18, are the earlier Scriptures from Genesis to Ruth, supplemented by statements drawn from private sources, such as the genealogies of families, and numerous important points of family history, carefully preserved by the “chiefs of the fathers” in almost all the Israelite tribes; a main source of 1 Chronicles 1027 is Samuel; and a source, though scarcely a main source, of 2 Chronicles 136 is Kings (compare the marginal references and notes). But the writer has always some further authority besides these; and there is no section of the Jewish history, from the death of Saul to the fall of Jerusalem, which he has not illustrated with new facts, drawn from some source which has perished.

5. The indications of unity in the authorship preponderate over those of diversity, and lead to the conclusion that the entire work is from one and the same writer. The genealogical tendency, which shows itself so strongly in the introductory section 1 Chronicles 19, is remarkably characteristic of the writer, and continually thrusts itself into notice in the more purely historical portions of his narrative. Conversely, the mere genealogical portion of the work is penetrated by the same spirit as animates the historical chapters, and, moreover, abounds with phrases, characteristic of the writer.

That the historical narrative (1Chr. 102 Chronicles 36) is from one hand, can scarcely be doubted. One pointedly didactic tone pervades the whole - each signal calamity and success being ascribed in the most direct manner to the action of Divine Providence, rewarding the righteous and punishing the evil-doers. There is everywhere the same method of composition - a primary use of Samuel and Kings as bases of the narrative, the abbreviation of what has been narrated before, the omission of important facts, otherwise known to the reader; and the addition of new facts, sometimes minute, and less important than curious, at other times so striking that it is surprising that the earlier historians should have passed them over.

6. The abrupt termination of Chronicles, in the middle of a sentence, is an unanswerable argument against its having come down to us in the form in which it was originally written.

And the recurrence of the final passage of our present copies of Chronicles at the commencement of Ezra, taken in conjunction with the undoubted fact, that there is a very close resemblance of style and tone between the two books, suggests naturally the explanation, which has been accepted by some of the best critics, that the two works, Chronicles and Ezra, were originally one, and were afterwards separated: that separation having probably arisen out of a desire to arrange the history of the post-captivity period in chronological sequence.

7. The condition of the text of Chronicles is far from satisfactory. Various readings are frequent, particularly in the names of persons and places; omissions are found, especially in the genealogies; and the numbers are sometimes self-contradictory, sometimes contradictory of more probable numbers in Samuel or Kings, sometimes unreasonably large, and therefore justly suspected.

The work is, however, free from defects of a more serious character. The unity is unbroken, and there is every reason to believe that we have the work, in almost all respects, exactly as it came from the hand of the author.

8. As compared with the parallel histories of Samuel and Kings, the history of Chronicles is characterized by three principal features:

(a) A greater tendency to dwell on the externals of religion, on the details of the temple worship, the various functions of the priests and Levites, the arrangement of the courses, and the like. Hence, the history of Chronicles has been called “ecclesiastical,” while that of Samuel and Kings has been termed “political.” This tendency does not detract from the credibility, or render the history undeserving of confidence.

(b) A marked genealogical bias and desire to put on record the names of persons engaged in any of the events narrated; and

(c) A more constant, open, and direct ascription of all the events of the history to the divine agency, and especially a more plain reference of every great calamity or deliverance to the good or evil deeds of the monarch, or the nation, which Divine Providence so punished or rewarded.

There is no reason to regard Chronicles as less trustworthy than Samuel or Kings. A due consideration of disputed points, the “Levitical spirit,” contradictions, alleged mistakes, etc., does not, speaking generally, impugn the honesty of the writer or the authenticity of his work. The book may fairly be regarded as authentic in all its parts, with the exception of some of its members. These appear to have occasionally suffered corruption, though scarcely to a greater extent than those of other books of equal antiquity. From blemishes of this kind it has not pleased God to keep His Word free. It will scarcely be maintained at the present day that their occurrence affects in the very slightest degree the authenticity of the rest of the narrative.

The style of Chronicles is simpler and less elevated than that of Kings. Excepting the psalm of David in 1 Chronicles 16 and the prayer of Solomon in 2 Chronicles 6, the whole is prosaic, level, and uniform. There are no especially striking chapters, as in Kings; but it is less gloomy, being addressed to the restored nation, which it seeks to animate and inspirit. The captive people, weeping by the waters of Babylon, fitly read their mournful history in Kings: the liberated nation, entering hopefully upon a new life, found in Chronicles a review of its past, calculated to help it forward on the path of progress, upon which it was entering.

1 Chronicles 1

ALBERT BARNES COMMENTARY CONTENTS

1 Chronicles Chapter 1

CHAPTER 1

Verse 1

Compare the margin references and notes.

Verse 7

Dodanim - See the Genesis 10:4 note.

Verse 16

The Zemarite - See Genesis 10:18 note. The inscriptions of the Assyrian monarch, Sargon, (720 B.C.) mention Zimira, which is joined with Arpad (Arvad); and there can be little doubt that it is the city indicated by the term “Zemarite.”

Verse 17

The sons of Shem - i. e., descendants. Uz, Hul, Gether, and Meshech (or Mash), are stated to have been “sons of Aram” Genesis 10:23. Meshech is the reading of all the MSS., and is supported by the Septuagint here and in Genesis 10:23. It seems preferable to “Mash,” which admits of no very probable explanation. Just as Hamites and Semites were intermingled in Arabia (Genesis 10:7, note; Genesis 10:29, note), so Semites and Japhethites may have been intermingled in Cappadocia - the country of the Meshech or Moschi (Genesis 10:2 note); and this Aramaean ad-mixture may have been the origin of the notion, so prevalent among the Greeks, that the Cappadocians were Syrians.

Verse 28

Isaac and Ishmael - Isaac, though younger than Ishmael, is placed first, as the legitimate heir, since Sarah alone was Abraham‘s true wife (compare the 1 Chronicles 1:36 note).

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Verse 29

These are their generations - As Shem was reserved until after Japheth and Ham 1 Chronicles 1:5-16, because in him the genealogy was to be continued (Genesis 10:2 note), so Isaac is now reserved until the other lines of descent from Abraham have been completed. The same principle gives the descendants of Esau a prior place to those of Jacob 1 Chronicles 2:1.

Verse 30

Hadad here and in 1 Chronicles 1:50 is the well-known Syrian name, of which Hadar (margin) is an accidental corruption, consequent on the close resemblance between “d” (daleth) and “r” (resh) in Hebrew, the final letters of the two names.

Verse 32

Keturah, Abraham‘s concubine - This passage, and Genesis 25:6, sufficiently prove that the position of Keturah was not that of the full wife, but of the “secondary” or “concubine wife” Judges 19:1 so common among Orientals.

Verse 36

Timna - In Genesis 36:11, Eliphaz has no son Timna; but he has a concubine of the name, who is the mother of Amalek, and conjectured to be Lotan‘s sister 1 Chronicles 1:39. The best explanation is, that the writer has in his mind rather the tribes descended from Eliphaz than his actual children, and as there was a place, Timna, inhabited by his “dukes” (1 Chronicles 1:51; compare Genesis 35:40), he puts the race which lived there among his “sons.”

Verse 41

Amram (rather Hamran), and Hemdan (margin), differ in the original by the same letter only which marks the difference in 1 Chronicles 1:30.

Verses 43-54

The slight differences favor the view, that the writer of Chronicles has here, as elsewhere, abridged from Genesis (see the marginal references).

ALBERT BARNES COMMENTARY CONTENTS

1 Chronicles Chapter 2

CHAPTER 2

Verse 1

The sons of Israel - The order of the names here approximates to an order determined by legitimacy of birth. A single change - the removal of Dan to the place after Benjamin - would give the following result:

(1) The six sons of the first wife, Leah.

(2) the two sons of the second wife, Rachel.

(3) the two sons of the first concubine, Bilhah.

(4) the two sons of the second concubine, Zilpah.

Dan‘s undue prominency may, perhaps, be accounted for by his occupying the seventh place in the “blessing of Jacob” Genesis 49:16.

Verse 6

The sons of Zerah - Here, for the first time, the writer of Chronicles draws from sources not otherwise known to us, recording facts not mentioned in the earlier Scriptures. Ethan, Heman, Calcol, and Dara, sons of Zerah, are only known to us from this passage, since there are no sufficient grounds for identifying them with the “sons of Mahol” (marginal reference).

Verse 7

“Achan” Joshua 7:1 seems to have become “Achar,” in order to assimilate the word more closely to the Hebrew term for “troubler,” which was from the time of Achan‘s sin regarded as the true meaning of his name Joshua 7:25-26.

Verse 15

David the seventh - Jesse had eight sons, of whom David was the youngest 1 Samuel 16:10-11; 1 Samuel 17:12. Probably one of the sons shown to Samuel at Bethlehem did not grow up.

Verse 16

Sisters - i. e. half-sisters. Abigail and Zeruiah were daughters not of Jesse, but of a certain Nahash, whose widow Jesse took to wife 2 Samuel 17:25.

From the present passage, and from the fact that Abishai joined David as a comrade in arms before Joab 1 Samuel 26:6, it would seem that, although Joab was pre-eminent among the three 2 Samuel 2:13, 2 Samuel 2:16, Abishai was the eldest.

Verse 17

Jether the Ishmeelite - See the marginal note and reference.

Verse 18

In the remainder of this chapter the writer obtains scarcely any assistance from the earlier Scriptures, and must have drawn almost entirely from genealogical sources, accessible to him, which have since perished.

Azubah was Caleb‘s wife; Jerioth his concubine. He had children by both; but those of Azubah are alone recorded.

Verse 22

Jair, who had three and twenty cities - The places called “Havoth-Jair” in the earlier Scriptures (see Numbers 32:41 note), which appear to have been a number of “small towns,” or villages, in the Ledjah, the Classical “Trachonitis.”

Verse 23

Rather, “And Geshur and Aram (i. e. the Geshurites Deuteronomy 3:14 and Syrians) took the villages of Jair from them:” recovered, that is, from the new settlers the places which Jair had conquered.

All these belonged to the sons of Machir - Rather, “All these were sons of Machir,” i. e. Segub and Jair, with their descendants, were reckoned sons of Machir, rather than sons of Hezron, although only descended from Machir on the mother‘s side. The reason of this seems to have been that they cast in their lot with the Manassites, and remained in their portion of the trans-Jordanic region.

Verse 25

And Ahijah - There is no “and” in the original. Hence, some would read: “the sons” were born “of” or “from Ahijah,” the first wife of Jerahmeel (see the next verse).

Verse 42

A third line of descent from Caleb, the son of Hezron, the issue probably of a different mother, perhaps Jerioth 1 Chronicles 2:18. The supposed omissions in this verse have been supplied as follows:

(1) “Mesha, the father of Ziph; and the sons of Ziph, Mareshah, the father of Hebron;” or

(2) “Mareshah, the father of Ziph; and the sons of Mareshah, the father of Ziph, Hebron.”

Ziph, like Jorkoam 1 Chronicles 2:44 and Beth-zur 1 Chronicles 2:45, is the name of a place where the respective chiefs (“fathers”) settled. Similarly Madmannah, Machbenah, and Gibea 1 Chronicles 2:49, Kirjath-jearim (Joshua 9:17 note), Bethlehem and Beth-gader (Jedur, 1 Chronicles 2:51) are unmistakeable names of places in the list, names which it is not probable were ever borne by persons.

Verse 50

Caleb the son of Hur - Hur was the son, not the father, of Caleb 1 Chronicles 2:19. The text should perhaps be read: “These (the list in 1 Chronicles 2:42-49) were the sons of Caleb. The sons of Hur, the first-born of Ephratah, were Shobal, etc.”

Verse 54

Ataroth, the house of Joab - Rather, “Ataroth-beth-Joab,” probably so called, to distinguish it from Ataroth-Adar, a city of Benjamin Joshua 18:13. It is uncertain from what Joab it derived its distinctive appellation.

Verse 55

Kenites - It is remarkable that Kenites - people of a race quite distinct from the Israelites Genesis 15:19 - should be attached to, and, as it were, included in the descendants of Judah. It seems, however, that the friendly feeling between the two tribes - based on the conduct of the Kenites at the time of the Exodus Exodus 18:10-19; Numbers 10:29-32; 1 Samuel 15:6 - led to their intermixture and almost amalgamation with the Israelites, Kenite families not only dwelling among them but being actually regarded as of one blood with them.

ALBERT BARNES COMMENTARY CONTENTS

1 Chronicles Chapter 3

CHAPTER 3

Verse 1

The sons of David - The writer returns to the point at which he had left the posterity of Ram 1 Chronicles 2:9, 1 Chronicles 2:15, and traces out the family of David - the royal house of the tribe of Judah.

Daniel - See the marginal note and reference.

There are three lists of the sons of David, born in Jerusalem.

d 2 Samuel 5:14-161 Chronicles 3:5-81 Chronicles 14:4-7

d

d 1. ShammuahShimeah*Shammuah

d

d 2. ShobabShobabShobab

d

d 3. NathanNathanNathan

d

d 4. SolomonSolomonSolomon

d

d 5. IbharIbharIbhar

d

d 6. ElishuaElishama*Elishua

d

d 7. aEliphelet*Elpalet*

d

d 8. aNogahNogah

d

d 9. NephegNephegNepheg

d

d 10. JaphiaJaphiaJaphia

d

d 11. ElishamaElishamaElishama

d

d 12. EliadaEliadaBeeliada*

d

d 13. ElipheletElipheletEliphelet

d

d (Differences are marked with an asterick).

d

d

A comparison of the three lists serves to show:

(1) that “Shimeah” and the first “Elishama” in the list of this chapter are corruptions;

(2) that David had really 13 sons born in Jerusalem, of whom two - the first Eliphelet and Nogah - probably died in their childhood; and

(3) that Eliada, the twelfth son, was also called Beeliada, the term Baal, “lord,” not having (previous to the introduction of the Baal worship) a bad sense, but being regarded as an equivalent with El, “God.”

Verse 5

Bathshua, the daughter of Ammiel - Both names are here given in an unusual form, but it may be doubted whether in either case there has been any corruption. In “Bathshua,” for “Bathsheba,” a ו (v ) replaces the ב (b ) of the earlier writer, “w” and “b” having nearly the same sound. In “Ammiel,” for “Eliam,” the two elements which form the name are inverted, as in Jehoiachin =Jechoniah, and the like.

Verse 10

Abia - Rather, “Abijah,” as in 2 Chronicles 1114, where the Hebrew word is exactly the same.

Verse 11

Ahaziah - Called “Jehoahaz” by a transposition of the elements composing the name, and “Azariah,” probably by a transcriber‘s error (see marginal notes and references).

Verse 12

Azariah - Elsewhere in Chronicles called uniformly “Uzziah” (2 Chronicles 26:1, 2Chronicles 26:3,2 Chronicles 26:9, 2 Chronicles 26:11, etc.), but called indifferently “Azariah” and “Uzziah” in Kings (“Azariah” in 2 Kings 14:21; 2 Kings 15:1, 2Kings 15:6,2 Kings 15:17, 2 Kings 15:23, 2 Kings 15:27, etc.; “Uzziah” in 2 Kings 15:13, 2 Kings 15:32, 2 Kings 15:34).

Verse 15

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

Verse 17

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

Verse 19

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

Verse 22

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

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

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

ALBERT BARNES COMMENTARY CONTENTS

1 Chronicles Chapter 4

CHAPTER 4

Verse 3

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

Verse 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 1 Chronicles 4:10 Jabez alludes to his name, “sorrowful” (margin): “Grant that the grief implied in my name may not come upon me!”

Verse 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 1 Chronicles 2:3; Genesis 38:2, and whose family thus became related to the tribe of Judah.

Verse 14

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

Verse 17

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

Verse 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.

Verse 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 Nehemiah 8:7; Nehemiah 9:5; Nehemiah 10:10, Nehemiah 10:13, Nehemiah 10:18.

Verse 22

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

Verse 23

Among plants and hedges - Rather, “in Netaim and Gederah” Joshua 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 1 Chronicles 27:25, 1 Chronicles 27:31; 2 Chronicles 26:10; 2 Chronicles 27:4; 2 Chronicles 32:28-29.

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Verse 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 1 Samuel 27:6, were lost to Simeon about David‘s time.

Verse 33

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

Verse 38

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

Verse 39

Gedor - Rather read, “Gerar” (Septuagint) a fertile district Genesis 26:6-12; 2 Chronicles 14:14-15 in Philistine country.

Verse 41

The habitations - Rather, “the Mehunim” (compare 2 Chronicles 36:7), called also “Maonites” (see Judges 10:12 note).

Verse 43

Unto this day - These words are probably taken from the record which the writer of Chronicles had before him, and do not imply that the Simeonites remained undisturbed in their conquests until after the return from the captivity. So 1 Chronicles 4:41.

ALBERT BARNES COMMENTARY CONTENTS

1 Chronicles Chapter 5

CHAPTER 5

Verse 1

His birthright was given … - In particular, the right of the first-born to a double inheritance Deuteronomy 21:17 was conferred on Joseph, both by the expressed will of Jacob Genesis 48:22 and in the actual partition of Canaan Micah 5:2.

Verse 4

The sons of Joel - The line of succession here given must be broken by one great gap or several smaller ones, since nine generations before Tiglath-pileser would carry us back no further than the reign of Rehoboam.

Verse 9

He inhabited - i. e. Reuben. Eastward the Reubenites inhabited as far as the commencement of the great Syrian Desert, which extended all the way from the river Euphrates to their borders.

Verse 10

The “Hagarites” or “Hagarenes” are generally regarded as descendants of Hagar, and a distinct branch of the Ishmaelites 1 Chronicles 27:30-31; Psalm 83:6. They appear to have been one of the most wealthy 1 Chronicles 5:21 and widely-spread tribes of the Syrian Desert, being found on the side of the Euphrates in contact with the Assyrians, and also in the Hauran, in the neighborhood of Palestine, in contact with the Moabites and Israelites. If identical with the Agraei of the Classical writers, their name may be considered as still surviving in that of the district called Hejer or Hejera in northeastern Arabia, on the borders of the Persian Gulf. A full account of the war is given in 1 Chronicles 5:18-22.

Verse 11

From this passage and from the subsequent account of the Manassites 1 Chronicles 5:23-24, the Gadites extended themselves to the north at the expense of their brethren, gradually occupying a considerable portion of the tract originally allotted to the “half tribe.”

Verse 17

The writer refers here to two registrations, one made under the authority of Jeroboam II when he was king and Israel flourishing, the other made under the authority of Jotham, king of Judah, during the troublous time which followed on the great invasion of Tiglath-pileser. There is nothing surprising in a king of Judah having exercised a species of lordship over the trans-Jordanic territory at this period.

Verse 19

Jetur no doubt gave his name to the important tribe of the Ituraeans who inhabited the region southwest of the Damascene plain, between Gaulonitis (Jaulan) and the Ledjah. This tribe was noted for its thievish habits, and was regarded as savage and warlike.

Verse 23

“Baal-Hermon,” “Senir” Deuteronomy 3:9, and “Mount Hermon,” are here not so much three names of the one great snow-clad eminence in which the Anti-Lebanon terminates toward the south, as three parts of the mountain - perhaps the “three summits” in which it terminates.

Verse 26

“Habor” here seems to be a city or a district, and not a river, as in marginal reference There is some reason to believe that districts among the Assyrians were occasionally named from streams.

Hara is probably the same as “Haran” Genesis 11:31; 2 Kings 19:12; Ezekiel 27:23, being a softening down of the rugged original “Kharan.”

ALBERT BARNES COMMENTARY CONTENTS

1 Chronicles Chapter 6

CHAPTER 6

Verse 1

The genealogy of the high priestly stem to the captivity.

Verse 9

Ahimaaz begat Azariah - It must, apparently, be this Azariah, and not the son of Johanan 1 Chronicles 6:10, who was high priest at the dedication of Solomon‘s Temple. For Zadok, who lived into the reign of Solomon 1 Kings 4:4 cannot have been succeeded by a great-great-grandson. The notice in 1 Chronicles 6:10, which is attached to the second Azariah, must, beyond a doubt, belong properly to the first.

Verse 11

Ahitub - Between Amariah and Hilkiah 1 Chronicles 6:13 this genealogy is most certainly defective, as it gives three generations only for a period for which nine generations are furnished by the list of the kings of Judah, and which cannot be estimated as much short of 200 years. Further, no one of the names in this part of the list occurs among the High priests of the period, several of whom are mentioned both in the Second Book of Chronicles and in Kings; the explanation of which seems to be that the present is not a list of high priests, but the genealogy of Jozadak or Jehozadak, whose line of descent partly coincided with the list of High priests, partly differed from it. Where it coincided, all the names are given; where it differed, some are omitted, in order (probably) to render the entire list from Phinehas a multiple of seven. See the note at 1 Chronicles 6:20.

Verse 15

Jehozadak - The meaning of the name is “Jehovah is righteous.” It has been noted as remarkable that the heads of both the priestly and the royal stock carried to Babylon should have had names (Zedekiah and Jehozadak) composed of the same elements, and assertive of the “justice of God,” which their sufferings showed forth so signally.

Verse 16

A general account of the several branches of the tribe of Levi.

Verse 20

Of Gershom - The names in this list are curiously different from those in 1 Chronicles 6:41-43, which yet appear to represent the same line reversed. Probably both lists are more or less corrupted, and, as in many genealogies, omission is made, to reduce the number of the names to seven. Compare e. g. 1 Chronicles 6:22-28 with 1 Chronicles 6:33-38. Compare the other genealogy ties of this chapter; and see also Matthew 1:1-17.

Verse 28

Vashni - The true name of Samuel‘s first-born, which was “Joel” (see the margin and references), has here dropped out; and the word properly meaning “and his second (son)” has been taken as the name of the first.

Verses 31-48

The genealogies of David‘s three chief singers, Heman, Asaph, and Ethan or Jeduthun.

1 Chronicles 6:32

They waited on their office - On the establishment and continuance of the choral service in the temple, see 2 Chronicles 5:12, 2 Chronicles 29:27-30; 2 Chronicles 35:15.

1 Chronicles 6:33

Heman - In general Asaph takes precedence of Heman and Jeduthun, but here Heman is placed first, because his family, that of the Kohathites, had the highest priestly rank, being the family which furnished the high priests (see 1 Chronicles 6:2-15).

Shemuel - i. e. “Samuel.” Our translators have here given the Hebrew, while elsewhere they give uniformlv the Greek, form of the name. We learn by this genealogy that Heman was Samuel‘s grandson.

1 Chronicles 6:39

His brother Asaph - Not “brother” in the ordinary sense of the term, since Asaph was the son of Berachiah, and a Gershonite, not a Kohathite. “Brother” here may mean “fellow-craftsman” (compare 1 Chronicles 25:7).

1 Chronicles 6:44

Ethan - Or Jeduthun (see the margin). Corruption will scarcely account for the two forms of the name, since Ethan is used persistently up to a certain point 1 Chronicles 15:19, after which we have uniformly “Jeduthun.” The case seems to be rather one in which a new name was taken after a while, which thenceforth superseded the old. Compare Abraham, Sarah, Joshua, Jehoiakim, Zedekiah, etc.

Verse 50

The sons of Aaron - This list, a mere repetition of that in 1 Chronicles 6:3-8, came, probably, from a different source - a source belonging to the time of David, with whom Ahimaaz (the last name on the list) was contemporary. The other list 1 Chronicles 6:4-15 came, no doubt, from a document belonging to the time of the captivity (see 1 Chronicles 6:15).

Verse 54

Their‘s was the lot - i. e. “the first lot.” The Kohathites had the first lot among the Levitical families, as being the family whereto the high priesthood was attached (compare Joshua 21:10).

Verses 56-81

The writer evidently had before him 1 Chronicles 6:58, 1 Chronicles 6:60, 1 Chronicles 6:72, etc.); in a few he substituted for the old an entirely new name, the modern apellation, probably, of the ancient site 1 Chronicles 6:70, 1 Chronicles 6:77. At one time, it would seem, his intention was to give the cities of the priests only, and to content himself with stating the mere number of the rest. His account of the matter was then brought to a conclusion, and summed up, in 1 Chronicles 6:64. But, afterward, either he or a later writer thought it best to add to the list of the priestly cities the information contained in Judges as to those which were not priestly, but merely Levitical. The passage 1 Chronicles 6:60. In the second list 1 Chronicles 6:67-70 there is likewise an omission of two cities, Eltekeh and Gibbethon, which are wanted to make up the number ten 1 Chronicles 6:61. The third list is complete, though some of the names are very different from these of Joshua. In the fourth, two names are again wanting, those of Jokneam and Kartah.

1 Chronicles 6:61

Unto the sons of Kohath which were left - i. e. to such of them as were not priests.

Out of the half tribe … ten cities - The half tribe furnished two cities only (1 Chronicles 6:70, and compare Joshua 21:25). It is evident therefore that something has fallen out. We may supply from Joshua the words “out of Ephraim and out of Dan, and” before “out of the half tribe.”

1 Chronicles 6:77

Unto the rest of the children of Merari - Rather, “Unto the rest the children of Merari” - that is to say, “unto the remainder of the Levites, who were descendants of Merari”: - the two other branches, the Kohathites and the Gershomites, having been treated of previously.

ALBERT BARNES COMMENTARY CONTENTS

1 Chronicles Chapter 7

CHAPTER 7

Verse 2

Whose number was in the days of David … - The writer would seem by this passage to have had access to the statistics of the tribes collected by David, when he sinfully “numbered the people” (marginal reference). The numbers given in 1 Chronicles 7:4-5 probably came from the same source.

Verse 6

Three - In Genesis, ten “sons” of Benjamin are mentioned; in Numbers, five (marginal references). Neither list, however, contains Jediael who was perhaps a later chieftain. If so, “son” as applied to him means only “descendant.”

It is conjectured that Becher has disappeared from the lists in Numbers 26:35. He retains, however, his place here, because, by right of blood, he really belonged to Benjamin.

Verses 7-10

The lists here are remarkably different from those in marginal references Probably the persons here mentioned were not literally “sons,” but were among the later descendants of the founders, being the chief men of the family at the time of David‘s census.

Verse 17

These were the sons of Gilead - i. e. these descendants of Machir were reckoned to the family of Gilead. The name “Gilead” prevailed above all others in the line of Manasseh, the term “Gileadite” almost taking the place of “Manassite.”

Verse 18

Abiezer - His descendants formed one of the most important branches of the Manassites. They furnished to Israel the greatest of the Judges, Gideon Judges 6:11, Judges 6:24, Judges 6:34, and were regarded as the leading family among the so-called “sons of Gilead.

Verse 20

The sons of Ephraim - The genealogy is difficult. It is perhaps best to consider Ezer and Elead 1 Chronicles 7:21 as not sons of Zabad and brothers of the second Shuthelah, but natural sons of Ephraim. The passage would then run thusly:

“And the sons of Ephraim, Shuthelah (and Bered was his son, and Tahath his son and Eladah his son, and Tahath his son, and Zabad his son, and Shuthelah his son) and Ezer and Elead, whom the men of Gath slew” (i. e. the settled inhabitants, as contrasted with the nomadic Hebrews, Amalekites, etc.).

Verse 24

Sherah could scarcely herself have built the Palestinian cities here mentioned, which must belong to a time not earlier than Joshua. By “she built” we must understand “her descendants built.”

Verse 34

Shamer; Ahi, and Rohgah - Translate as: “The sons of Shamer 1 Chronicles 7:32, his brother, Rohgah, etc.”

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