1Ch 2:1, 2.
Sons of Israel.
Posterity of Judah.
3. The sons of Judah—His descendants are
enumerated first, because the right and privileges of the primogeniture
had been transferred to him (Ge 49:8), and
because from his tribe the Messiah was to spring.
6. Zimri, and Ethan, and Heman, and Calcol, and
Dara—These five are here stated to be the sons of Zerah, that
is, of Ezra, whence they were called Ezrahites (1Ki 4:31). In that passage they are called "the
sons of Mahol," which, however, is to be taken not as a proper name,
but appellatively for "sons of music, dancing," &c. The traditional
fame of their great sagacity and acquirements had descended to the time
of Solomon and formed a standard of comparison for showing the superior
wisdom of that monarch. Jewish writers say that they were looked up to
as prophets by their countrymen during the abode in Egypt.
7. the sons of Carmi—He was the son of
Zimri, or Zabdi, as he is called (Jos 7:1).
Achar—or Achan (Jos 7:1). This variety in the form of the name
is with great propriety used here, since Achar means "troubler."
1Ch 2:13-17. Children of
15. David the seventh—As it appears
16:10; 17:12) that Jesse had
eight sons, the presumption is from David being mentioned here as the
seventh son of his father, that one of them had died at an early age,
without leaving issue.
17. Jether the Ishmaelite—(compare 2Sa 17:25). In that passage he is called
Ithra an Israelite; and there seems no reason why, in the early days of
David, anyone should be specially distinguished as an Israelite. The
presumption is in favor of the reading followed by the
Septuagint, which calls him "Jetra the Jezreelite." The
circumstance of his settling in another tribe, or of a woman marrying
out of her own tribe, was sufficiently rare and singular to call for
the statement that Abigail was married to a man of Jezreel.
1Ch 2:18-55. Posterity of
18. Caleb the son of Hezron—The notices
concerning this person appear confused in our version. In 1Ch 2:19 he is said to be the father of Hur,
whereas in 1Ch 2:50 he
is called "the son of Hur." The words in this latter passage have been
transposed in the copying, and should be read thus, "Hur the son of
begat children of Azubah his wife, and of
Jerioth—The former was his spouse, while Jerioth seems to
have been a secondary wife, and the mother of the children whose names
are here given. On the death of his principal wife, he married Ephrath,
and by her had Hur [1Ch 2:19].
21. Hezron … daughter of Machir the father
of Gilead—that is, chief of that town, which with the lands
adjacent was no doubt the property of Machir, who was so desirous of a
male heir. He was grandson of Joseph. The wife of Machir was of the
tribe of Manasseh (Nu 26:29).
22. Jair, who had three and twenty cities in the
land of Gilead—As the son of Segub and the grandson of
Hezron, he was of the tribe of Judah; but from his maternal descent he
is called (Nu 32:41; De 3:14) "the son of Manasseh." This designation
implies that his inheritance lay in that tribe in right of his
grandmother; in other words, his maternal and adopting
great-grandfather was Machir the son of Manasseh. Jair, inheriting his
property, was his lineal representative; and accordingly this is
expressly stated to be the case; for the village group of "Havoth-Jair"
was awarded to him in that tribe, in consequence of his valiant and
patriotic exploits. This arrangement, however, took place previous to
the law (Nu 36:1-13), by which it was enacted that heiresses
were to marry in their own tribe. But this instance of Jair shows that
in the case of a man obtaining an inheritance in another tribe it
required him to become thoroughly incorporated with it as a
representative of the family through which the inheritance was
received. He had been adopted into Manasseh, and it would never have
been imagined that he was other than "a son of Manasseh" naturally, had
not this passage given information supplementary to that of the passage
23. he took—rather "he had taken." This
statement is accounting for his acquisition of so large a territory; he
got it by right of conquest from the former possessors.
Kenath—This place, along with its
group of surrounding villages, was gained by Nobah, one of Jair's
officers sent by him to capture it (Nu 32:1, 2).
All these belonged to the sons of
Machir—In their number Jair is included as having completely
identified himself by his marriage and residence in Gilead with the
tribe of Manasseh.
24. Caleb-ephratah—so called from
uniting the names of husband and wife (1Ch 2:19), and supposed to be the same as was
afterwards called Beth-lehem-ephratah.
Ashur, the father of Tekoa—(2Sa 14:2-4). He is called the father, either
from his being the first founder, or perhaps the ruler, of the
34. Sheshan had no sons, but
daughters—either he had no sons alive at his death, or his
family consisted wholly of daughters, of whom Ahlai (1Ch 2:31) was one, she being specially mentioned
on account of the domestic relations about to be noted.
35. Sheshan gave his daughter to Jarha his servant
to wife—The adoption and marriage of a foreign slave in the
family where he is serving, is far from being a rare or extraordinary
occurrence in Eastern countries. It is thought, however, by some to
have been a connection not sanctioned by the law of Moses [Michaelis]. But this is not a well-founded
objection, as the history of the Jews furnishes not a few examples of
foreign proselytes in the same manner obtaining an inheritance in
Israel; and doubtless Jarha had previously embraced the Jewish faith in
place of the grovelling idolatries of his native Egypt. In such a case,
therefore, there could be no legal difficulty. Being a foreign slave,
he had no inheritance in a different tribe to injure by this
connection; while his marriage with Sheshan's daughter led to his
adoption into the tribe of Judah, as well as his becoming heir of the
42. the sons of Caleb—(compare 1Ch 2:18,
25). The sons here noticed
were the fruit of his union with a third wife.
55. the families of the scribes—either
civil or ecclesiastical officers of the Kenite origin, who are here
classed with the tribe of Judah, not as being descended from it, but as
dwelling within its territory, and in a measure incorporated with its
Jabez—a place in Judah (1Ch 4:9).
Kenites that came of Hemath—who
settled in Judah, and were thus distinguished from another division of
the Kenite clan which dwelt in Manasseh (Jud 4:11).