<hi type="bold">5. put down the idolatrous priests--</hi>Hebrew, chemarim, "scorched," that is, Guebres, or fire-worshippers, distinguished by a girdle (<reference osisRef="Ezek.23.14-Ezek.23.17">Eze 23:14-17</reference>) or belt of wool and camel's hair, twisted round the body twice and tied with four knots, which had a symbolic meaning, and made it a supposed defense against evil.

<hi type="bold">them also that burned incense unto Baal, to the sun, and to the moon, &c.--</hi>or Baal-shemesh, for Baal was sometimes considered the sun. This form of false worship was not by images, but pure star-worship, borrowed from the old Assyrians.

<hi type="bold">and--</hi>rather, "even to all the host of heaven."

5. put down the idolatrous priests-- Hebrew, chemarim, "scorched," that is, Guebres, or fire-worshippers, distinguished by a girdle (Eze 23:14-17) or belt of wool and camel's hair, twisted round the body twice and tied with four knots, which had a symbolic meaning, and made it a supposed defense against evil. them also that burned incense unto Baal, to the sun, and to the moon, &c.-- or Baal-shemesh, for Baal was sometimes considered the sun. This form of false worship was not by images, but pure star-worship, borrowed from the old Assyrians. and-- rather, "even to all the host of heaven."


<hi type="bold">6. brought out the grove--</hi>that is, Asherah, the mystic tree, placed by Manasseh in the temple [2Ki 21:5; 2Ch 33:5], removed by him after his conversion [2Ch 33:15], but replaced in the sanctuary by his wicked son Amon [2Ki 21:20, 21]. Josiah had it taken to Kidron, burnt the wood, ground the metal about it to powder, and strewed the ashes "on the graves of the children of the people." The poor were buried in a common on part of the valley of Kidron. But reference is here made to the graves "of those that had sacrificed" (<reference osisRef="2Chr.34.4">2Ch 34:4</reference>).

6. brought out the grove-- that is, Asherah, the mystic tree, placed by Manasseh in the temple [2Ki 21:5; 2Ch 33:5], removed by him after his conversion [2Ch 33:15], but replaced in the sanctuary by his wicked son Amon [2Ki 21:20, 21]. Josiah had it taken to Kidron, burnt the wood, ground the metal about it to powder, and strewed the ashes "on the graves of the children of the people." The poor were buried in a common on part of the valley of Kidron. But reference is here made to the graves "of those that had sacrificed" (2Ch 34:4).


<hi type="bold">7. brake down the houses of the sodomites--</hi>not solid houses, but tents, called elsewhere [2Ki 17:30] Succoth-benoth, "the booths of the young women," who were devoted to the service of Asherah, for which they made embroidered hangings, and in which they gave themselves to unbridled revelry and lust. Or the hangings might be for Asherah itself, as it is a popular superstition in the East to hang pieces of cloth on trees.

7. brake down the houses of the sodomites-- not solid houses, but tents, called elsewhere [2Ki 17:30] Succoth-benoth, "the booths of the young women," who were devoted to the service of Asherah, for which they made embroidered hangings, and in which they gave themselves to unbridled revelry and lust. Or the hangings might be for Asherah itself, as it is a popular superstition in the East to hang pieces of cloth on trees.


<hi type="bold">8-9. he brought all the priests out of the cities of Judah, and defiled the high places, &c.--</hi>Many of the Levitical order, finding in the reigns of Manasseh and Amon the temple-worship abolished and the tithes and other offerings alienated, had been betrayed into the folly of officiating on high places, and presenting such sacrifices as were brought to them. These irregularities, even though the object of that worship was the true God, were prohibited in the law (<reference osisRef="Deut.12.11">De 12:11</reference>). Those who had been guilty of this sin, Josiah brought to Jerusalem. Regarding them as defiled, he debarred them from the service of the temple, but gave them an allowance out of the temple revenues, like the lame and disabled members of the priesthood (<reference osisRef="Lev.21.21">Le 21:21</reference>, <reference osisRef="Lev.21.22">22</reference>).

<hi type="bold">from Geba to to Beer-sheba--</hi>the most northern and the most southern places in Judah--meaning all parts of the kingdom.

<hi type="bold">the high places ... which were in the entering in of the gate of Joshua--</hi>The governor's house and gate were on the left of the city gate, and close by the entrance of that civic mansion house were public altars, dedicated, it might be, to the true God, but contrary to His own ordinance of worship (<reference osisRef="Isa.57.8">Is 57:8</reference>).

8-9. he brought all the priests out of the cities of Judah, and defiled the high places, &c.-- Many of the Levitical order, finding in the reigns of Manasseh and Amon the temple-worship abolished and the tithes and other offerings alienated, had been betrayed into the folly of officiating on high places, and presenting such sacrifices as were brought to them. These irregularities, even though the object of that worship was the true God, were prohibited in the law (De 12:11). Those who had been guilty of this sin, Josiah brought to Jerusalem. Regarding them as defiled, he debarred them from the service of the temple, but gave them an allowance out of the temple revenues, like the lame and disabled members of the priesthood (Le 21:21, 22). from Geba to to Beer-sheba-- the most northern and the most southern places in Judah--meaning all parts of the kingdom. the high places... which were in the entering in of the gate of Joshua-- The governor's house and gate were on the left of the city gate, and close by the entrance of that civic mansion house were public altars, dedicated, it might be, to the true God, but contrary to His own ordinance of worship (Is 57:8).


<hi type="bold">10. Topheth--</hi>so called from Toph--a "drum." It is the prevailing opinion among Jewish writers that the cries of the terrified children made to pass through the fire in that place of idolatrous horror were drowned by the sound of that instrument.

10. Topheth-- so called from Toph--a "drum." It is the prevailing opinion among Jewish writers that the cries of the terrified children made to pass through the fire in that place of idolatrous horror were drowned by the sound of that instrument.


<hi type="bold">11. took away the horses that the kings of Judah had given to the sun--</hi>Among the people who anciently worshipped the sun, horses were usually dedicated to that divinity, from the supposed idea that the sun himself was drawn in a chariot by horses. In some cases these horses were sacrificed; but more commonly they were employed either in the sacred processions to carry the images of the sun, or for the worshippers to ride in every morning to welcome his rise. It seems that the idolatrous kings, Ahaz, Manasseh, and Amon, or their great officers, proceeded on these horses early on each day from the east gate of the temple to salute and worship the sun at his appearing above the horizon.

11. took away the horses that the kings of Judah had given to the sun-- Among the people who anciently worshipped the sun, horses were usually dedicated to that divinity, from the supposed idea that the sun himself was drawn in a chariot by horses. In some cases these horses were sacrificed; but more commonly they were employed either in the sacred processions to carry the images of the sun, or for the worshippers to ride in every morning to welcome his rise. It seems that the idolatrous kings, Ahaz, Manasseh, and Amon, or their great officers, proceeded on these horses early on each day from the east gate of the temple to salute and worship the sun at his appearing above the horizon.


<hi type="bold">12. the altars that were on the top of the upper chamber of Ahaz--</hi>Altars were reared on the flat roofs of houses, where the worshippers of "the host of heaven" burnt incense (<reference osisRef="Zeph.1.5">Zep 1:5</reference>; <reference osisRef="Jer.19.13">Jr 19:13</reference>). Ahaz had reared altars for this purpose on the oleah, or upper chamber of his palace, and Manasseh on some portion of the roof of the temple. Josiah demolished both of these structures.

12. the altars that were on the top of the upper chamber of Ahaz-- Altars were reared on the flat roofs of houses, where the worshippers of "the host of heaven" burnt incense (Zep 1:5; Jr 19:13). Ahaz had reared altars for this purpose on the oleah, or upper chamber of his palace, and Manasseh on some portion of the roof of the temple. Josiah demolished both of these structures.


<hi type="bold">13-14. the high places ... which Solomon ... had builded--</hi>(See on <reference osisRef="1Kgs.11.5">1Ki 11:5</reference>).

<hi type="bold">the right hand of the mount of corruption--</hi>The Mount of Olives is a hilly range on the east of Jerusalem. This range has three summits, of which the central one is the Mount of Corruption, so called from the idol temples built there, and of course the hill on the right hand denotes the southernmost peak. Josiah is said not to have destroyed, but only defiled, "the high places on the hill of corruption." It is most probable that Hezekiah had long before demolished the idolatrous temples erected there by Solomon but, as the superstitious people continued to regard the spot as consecrated ground, Josiah defiled it.

13-14. the high places... which Solomon... had builded-- (See on 1Ki 11:5). the right hand of the mount of corruption-- The Mount of Olives is a hilly range on the east of Jerusalem. This range has three summits, of which the central one is the Mount of Corruption, so called from the idol temples built there, and of course the hill on the right hand denotes the southernmost peak. Josiah is said not to have destroyed, but only defiled, "the high places on the hill of corruption." It is most probable that Hezekiah had long before demolished the idolatrous temples erected there by Solomon but, as the superstitious people continued to regard the spot as consecrated ground, Josiah defiled it.


<hi type="bold">15-20. Moreover the altar that was at Beth-el, &c.--</hi>Not satisfied with the removal of every vestige of idolatry from his own dominion, this zealous iconoclast made a tour of inspection through the cities of Samaria and all the territory formerly occupied by the ten tribes, destroying the altars and temples of the high places, consigning the Asherim to the flames, putting to death the priests of the high places, and showing his horror at idolatry by ransacking the sepulchers of idolatrous priests, and strewing the burnt ashes of their bones upon the altars before he demolished them.

15-20. Moreover the altar that was at Beth-el, &c.-- Not satisfied with the removal of every vestige of idolatry from his own dominion, this zealous iconoclast made a tour of inspection through the cities of Samaria and all the territory formerly occupied by the ten tribes, destroying the altars and temples of the high places, consigning the Asherim to the flames, putting to death the priests of the high places, and showing his horror at idolatry by ransacking the sepulchers of idolatrous priests, and strewing the burnt ashes of their bones upon the altars before he demolished them.


<hi type="bold">21-23. the king commanded all the people, saying, Keep the passover unto the Lord your God, &c.--</hi>It was observed with great solemnity and was attended not only by his own subjects, but by the remnant people from Israel (see on <reference osisRef="2Chr.35.1-2Chr.35.19">2Ch 35:1-19</reference>). Many of the Israelites who were at Jerusalem might have heard of, if they did not hear, the law read by Josiah. It is probable that they might even have procured a copy of the law, stimulated as they were to the better observance of Jehovah's worship by the unusual and solemn transactions at Jerusalem.

21-23. the king commanded all the people, saying, Keep the passover unto the Lord your God, &c.-- It was observed with great solemnity and was attended not only by his own subjects, but by the remnant people from Israel (see on 2Ch 35:1-19). Many of the Israelites who were at Jerusalem might have heard of, if they did not hear, the law read by Josiah. It is probable that they might even have procured a copy of the law, stimulated as they were to the better observance of Jehovah's worship by the unusual and solemn transactions at Jerusalem.


<hi type="bold">26. Notwithstanding, the Lord turned not from the fierceness of his wrath,--</hi>&c. The national reformation which Josiah carried on was acquiesced in by the people from submission to the royal will; but they entertained a secret and strong hankering after the suppressed idolatries. Though outwardly purified, their hearts were not right towards God, as appears from many passages of the prophetic writings; their thorough reform was hopeless; and God, who saw no sign of genuine repentance, allowed His decree (<reference osisRef="2Kgs.21.12-2Kgs.21.15">2Ki 21:12-15</reference>) for the subversion of the kingdom to take fatal effect.

26. Notwithstanding, the Lord turned not from the fierceness of his wrath,-- &c. The national reformation which Josiah carried on was acquiesced in by the people from submission to the royal will; but they entertained a secret and strong hankering after the suppressed idolatries. Though outwardly purified, their hearts were not right towards God, as appears from many passages of the prophetic writings; their thorough reform was hopeless; and God, who saw no sign of genuine repentance, allowed His decree (2Ki 21:12-15) for the subversion of the kingdom to take fatal effect.


<hi type="bold">29. In his days Pharaoh-nechoh--</hi>(See <reference osisRef="2Chr.35.20-2Chr.35.27">2Ch 35:20-27</reference>). <chapter eID="2Kgs.23"/>

29. In his days Pharaoh-nechoh-- (See 2Ch 35:20-27).


<title type="x-s2">CHAPTER 24</title>
 <reference osisRef="2Kgs.24.1-2Kgs.24.7">2Ki 24:1-7</reference>. Jehoiakim Procures His Own Ruin.

<hi type="bold">1-2. Nebuchadnezzar--</hi>the son of Nabopolassar, the founder of the Chaldee monarchy. This invasion took place in the fourth year of Jehoiakim's, and the first of Nebuchadnezzar's reign (<reference osisRef="Jer.25.1">Jr 25:1</reference>; compare <reference osisRef="Jer.46.2">Jr 46:2</reference>). The young king of Assyria being probably detained at home on account of his father's demise, despatched, along with the Chaldean troops on his border, an army composed of the tributary nations that were contiguous to Judea, to chastise Jehoiakim's revolt from his yoke. But this hostile band was only an instrument in executing the divine judgment (<reference osisRef="2Kgs.24.2">2Ki 24:2</reference>) denounced by the prophets against Judah for the sins of the people; and hence, though marching by the orders of the Assyrian monarch, they are described as sent by the Lord (<reference osisRef="2Kgs.24.3">2Ki 24:3</reference>).

CHAPTER 24 2Ki 24:1-7. Jehoiakim Procures His Own Ruin. 1-2. Nebuchadnezzar-- the son of Nabopolassar, the founder of the Chaldee monarchy. This invasion took place in the fourth year of Jehoiakim's, and the first of Nebuchadnezzar's reign (Jr 25:1; compare Jr 46:2). The young king of Assyria being probably detained at home on account of his father's demise, despatched, along with the Chaldean troops on his border, an army composed of the tributary nations that were contiguous to Judea, to chastise Jehoiakim's revolt from his yoke. But this hostile band was only an instrument in executing the divine judgment (2Ki 24:2) denounced by the prophets against Judah for the sins of the people; and hence, though marching by the orders of the Assyrian monarch, they are described as sent by the Lord (2Ki 24:3).


<hi type="bold">4. the Lord would not pardon--</hi>(see on <reference osisRef="2Kgs.23.26">2Ki 23:26</reference>; <reference osisRef="Jer.15.1">Jr 15:1</reference>).

4. the Lord would not pardon-- (see on 2Ki 23:26; Jr 15:1).


<hi type="bold">6. Jehoiakim slept with his fathers--</hi>This phraseology can mean nothing more than that he died; for he was not buried with his royal ancestors; and whether he fell in battle, or his body was subjected to posthumous insults, he was, according to the prediction (<reference osisRef="Jer.22.19">Jr 22:19</reference>), not honored with the rites of sepulture (<reference osisRef="Jer.36.30">Jr 36:30</reference>).

<hi type="bold">Jehoiachin his son reigned in his stead--</hi>The very brief reign of this prince, which lasted only three months, during which he was a humble vassal of the Assyrians, is scarcely deserving to be taken into account, and therefore is in no way contradictory to the prophetic menace denounced against his father (<reference osisRef="Jer.36.30">Jr 36:30</reference>).

6. Jehoiakim slept with his fathers-- This phraseology can mean nothing more than that he died; for he was not buried with his royal ancestors; and whether he fell in battle, or his body was subjected to posthumous insults, he was, according to the prediction (Jr 22:19), not honored with the rites of sepulture (Jr 36:30). Jehoiachin his son reigned in his stead-- The very brief reign of this prince, which lasted only three months, during which he was a humble vassal of the Assyrians, is scarcely deserving to be taken into account, and therefore is in no way contradictory to the prophetic menace denounced against his father (Jr 36:30).


<hi type="bold">7. the king of Egypt--</hi>that is, Pharaoh-nechoh.

 <reference osisRef="2Kgs.24.8">2Ki 24:8</reference>, <reference osisRef="2Kgs.24.9">9</reference>. Jehoiachin Succeeds Him.

7. the king of Egypt-- that is, Pharaoh-nechoh. 2Ki 24:8, 9. Jehoiachin Succeeds Him.


<hi type="bold">8. Jehoiachin--</hi>that is, "God-appointed," contracted into Jeconiah and Coniah (<reference osisRef="Jer.22.24">Jr 22:24</reference>).

<hi type="bold">eighteen years old when he began to reign--</hi>At the age of eight his father took him into partnership in the government (<reference osisRef="2Chr.36.9">2Ch 36:9</reference>). He began to reign alone at eighteen.

8. Jehoiachin-- that is, "God-appointed," contracted into Jeconiah and Coniah (Jr 22:24). eighteen years old when he began to reign-- At the age of eight his father took him into partnership in the government (2Ch 36:9). He began to reign alone at eighteen.


<hi type="bold">9. he did that which was evil in the sight of the Lord--</hi>Untaught by experience, and deaf to the prophetic warnings, he pursued the evil courses which had brought so many disasters upon the royal family as well as the people of Judah. This bad character is figuratively but strongly depicted (<reference osisRef="Ezek.19.5-Ezek.19.7">Eze 19:5-7</reference>).

 <reference osisRef="2Kgs.24.10-2Kgs.24.16">2Ki 24:10-16</reference>. Jerusalem Taken.

9. he did that which was evil in the sight of the Lord-- Untaught by experience, and deaf to the prophetic warnings, he pursued the evil courses which had brought so many disasters upon the royal family as well as the people of Judah. This bad character is figuratively but strongly depicted (Eze 19:5-7). 2Ki 24:10-16. Jerusalem Taken.


<hi type="bold">10-13. At that time--</hi>within three months after his accession to the throne. It was the spring of the year (<reference osisRef="2Chr.36.10">2Ch 36:10</reference>); so early did he indicate a feeling hostile to the interests of his Assyrian liege lord, by forming a league with Egypt. Nebuchadnezzar sent his generals to besiege Jerusalem, as Jeremiah had foretold (<reference osisRef="Jer.22.28">Jr 22:28</reference>; <reference osisRef="Jer.34.20">34:20</reference>), and soon after he followed in person. Convinced of the hopelessness of making any effectual resistance, Jehoiachin, going to the camp of the besiegers, surrendered (<reference osisRef="2Kgs.24.12">2Ki 24:12</reference>), in the expectation, probably, of being allowed to retain his throne as a vassal of the Assyrian empire. But Nebuchadnezzar's clemency towards the kings of Judah was now exhausted, so that Jehoiachin was sent as a captive to Babylon, according to Jeremiah's prediction (<reference osisRef="Jer.22.24">Jr 22:24</reference>), accompanied by the queen mother (the same who had held that dignity under Jehoahaz) (<reference osisRef="2Kgs.23.31">2Ki 23:31</reference>), his generals, and officers. This happened in the eighth year of Nebuchadnezzar's reign, computing from the time when he was associated with his father in the government. Those that were left consisted chiefly of the poorer sort of people and the unskilled workmen. The palace and the temple were ransacked. The smaller golden vessels had been taken on the first capture of Jerusalem and placed by Nebuchadnezzar in the temple of his god as tokens of victory. They were used by Belshazzar at his impious feast [Da 5:2], for the purpose of rewarding his army with these trophies, among which were probably the golden candlesticks, the ark, &c. (compare <reference osisRef="2Chr.36.7">2Ch 36:7</reference>; <reference osisRef="Dan.1.2">Da 1:2</reference>). Now the gold plating was torn off all the larger temple furniture.

10-13. At that time-- within three months after his accession to the throne. It was the spring of the year (2Ch 36:10); so early did he indicate a feeling hostile to the interests of his Assyrian liege lord, by forming a league with Egypt. Nebuchadnezzar sent his generals to besiege Jerusalem, as Jeremiah had foretold (Jr 22:28; 34:20), and soon after he followed in person. Convinced of the hopelessness of making any effectual resistance, Jehoiachin, going to the camp of the besiegers, surrendered (2Ki 24:12), in the expectation, probably, of being allowed to retain his throne as a vassal of the Assyrian empire. But Nebuchadnezzar's clemency towards the kings of Judah was now exhausted, so that Jehoiachin was sent as a captive to Babylon, according to Jeremiah's prediction (Jr 22:24), accompanied by the queen mother (the same who had held that dignity under Jehoahaz) (2Ki 23:31), his generals, and officers. This happened in the eighth year of Nebuchadnezzar's reign, computing from the time when he was associated with his father in the government. Those that were left consisted chiefly of the poorer sort of people and the unskilled workmen. The palace and the temple were ransacked. The smaller golden vessels had been taken on the first capture of Jerusalem and placed by Nebuchadnezzar in the temple of his god as tokens of victory. They were used by Belshazzar at his impious feast [Da 5:2], for the purpose of rewarding his army with these trophies, among which were probably the golden candlesticks, the ark, &c. (compare 2Ch 36:7; Da 1:2). Now the gold plating was torn off all the larger temple furniture.


<hi type="bold">17-19. the king of Babylon made Mattaniah, his father's brother, king in his stead--</hi>Adhering to his former policy of maintaining a show of monarchy, Nebuchadnezzar appointed the third and youngest son of Josiah (<reference osisRef="1Chr.3.15">1Ch 3:15</reference>), full brother of Jehoahaz, and uncle of the captive Jehoiachin. But, according to the custom of conquerors, who changed the names of the great men they took captives in war, in token of their supremacy, he gave him the new name of

<hi type="bold">Zedekiah--</hi>that is, "The righteous of God." This being a purely Hebrew name, it seems that he allowed the puppet king to choose his own name, which was confirmed. His heart towards God was the same as that of Jehoiakim, impenitent and heedless of God's word.

17-19. the king of Babylon made Mattaniah, his father's brother, king in his stead-- Adhering to his former policy of maintaining a show of monarchy, Nebuchadnezzar appointed the third and youngest son of Josiah (1Ch 3:15), full brother of Jehoahaz, and uncle of the captive Jehoiachin. But, according to the custom of conquerors, who changed the names of the great men they took captives in war, in token of their supremacy, he gave him the new name of Zedekiah-- that is, "The righteous of God." This being a purely Hebrew name, it seems that he allowed the puppet king to choose his own name, which was confirmed. His heart towards God was the same as that of Jehoiakim, impenitent and heedless of God's word.


<hi type="bold">20. through the anger of the Lord ... he cast them out from his presence--</hi>that is, in the course of God's righteous providence, his policy as king would prove ruinous to his country.

<hi type="bold">Zedekiah rebelled against the king of Babylon--</hi>instigated by ambassadors from the neighboring states who came to congratulate him on his ascension to the throne (compare <reference osisRef="Jer.17.3">Jr 17:3</reference>, with <reference osisRef="Jer.28.1">Jr 28:1</reference>), and at the same time get him to join them in a common league to throw off the Assyrian yoke. Though warned by Jeremiah against this step, the infatuated and perjured (<reference osisRef="Ezek.17.13">Eze 17:13</reference>) Zedekiah persisted in his revolt. <chapter eID="2Kgs.24"/>

20. through the anger of the Lord... he cast them out from his presence-- that is, in the course of God's righteous providence, his policy as king would prove ruinous to his country. Zedekiah rebelled against the king of Babylon-- instigated by ambassadors from the neighboring states who came to congratulate him on his ascension to the throne (compare Jr 17:3, with Jr 28:1), and at the same time get him to join them in a common league to throw off the Assyrian yoke. Though warned by Jeremiah against this step, the infatuated and perjured (Eze 17:13) Zedekiah persisted in his revolt.


<title type="x-s2">CHAPTER 25</title>
 <reference osisRef="2Kgs.25.1-2Kgs.25.3">2Ki 25:1-3</reference>. Jerusalem Again Besieged.

<hi type="bold">1. Nebuchadnezzar ... came ... against Jerusalem--</hi>Incensed by the revolt of Zedekiah, the Assyrian despot determined to put an end to the perfidious and inconstant monarchy of Judea. This chapter narrates his third and last invasion, which he conducted in person at the head of an immense army, levied out of all the tributary nations under his sway. Having overrun the northern parts of the country and taken almost all the fenced cities (<reference osisRef="Jer.34.7">Jr 34:7</reference>), he marched direct to Jerusalem to invest it. The date of the beginning as well as the end of the siege is here carefully marked (compare <reference osisRef="Ezek.24.1">Eze 24:1</reference>; <reference osisRef="Jer.39.1">Jr 39:1</reference>; <reference osisRef="Jer.52.4-Jer.52.6">52:4-6</reference>); from which it appears, that, with a brief interruption caused by Nebuchadnezzar's marching to oppose the Egyptians who were coming to its relief but who retreated without fighting, the siege lasted a year and a half. So long a resistance was owing, not to the superior skill and valor of the Jewish soldiers, but to the strength of the city fortifications, on which the king too confidently relied (compare Jr 21:1-14; 37:1-38:28).

<hi type="bold">pitched against it, and ... built forts--</hi>rather, perhaps, drew lines of circumvallation, with a ditch to prevent any going out of the city. On this rampart were erected his military engines for throwing missiles into the city.

CHAPTER 25 2Ki 25:1-3. Jerusalem Again Besieged. 1. Nebuchadnezzar... came... against Jerusalem-- Incensed by the revolt of Zedekiah, the Assyrian despot determined to put an end to the perfidious and inconstant monarchy of Judea. This chapter narrates his third and last invasion, which he conducted in person at the head of an immense army, levied out of all the tributary nations under his sway. Having overrun the northern parts of the country and taken almost all the fenced cities (Jr 34:7), he marched direct to Jerusalem to invest it. The date of the beginning as well as the end of the siege is here carefully marked (compare Eze 24:1; Jr 39:1; 52:4-6); from which it appears, that, with a brief interruption caused by Nebuchadnezzar's marching to oppose the Egyptians who were coming to its relief but who retreated without fighting, the siege lasted a year and a half. So long a resistance was owing, not to the superior skill and valor of the Jewish soldiers, but to the strength of the city fortifications, on which the king too confidently relied (compare Jr 21:1-14; 37:1-38:28). pitched against it, and... built forts-- rather, perhaps, drew lines of circumvallation, with a ditch to prevent any going out of the city. On this rampart were erected his military engines for throwing missiles into the city.


<hi type="bold">3. on the ninth day of the fourth month the famine prevailed--</hi>In consequence of the close and protracted blockade, the inhabitants were reduced to dreadful extremities; and under the maddening influence of hunger, the most inhuman atrocities were perpetrated (<reference osisRef="Lam.2.20">La 2:20</reference>, 22; <reference osisRef="2Cor.4.9">4:9</reference>, <reference osisRef="2Cor.4.10">10</reference>; <reference osisRef="Ezek.5.10">Eze 5:10</reference>). This was a fulfilment of the prophetic denunciations threatened on the apostasy of the chosen people (<reference osisRef="Lev.26.29">Le 26:29</reference>; <reference osisRef="Deut.28.53-Deut.28.57">De 28:53-57</reference>; <reference osisRef="Jer.15.2">Jr 15:2</reference>; <reference osisRef="Jer.27.13">27:13</reference>; <reference osisRef="Ezek.4.16">Eze 4:16</reference>).

 <reference osisRef="2Kgs.25.4-2Kgs.25.30">2Ki 25:4-30</reference>. Zedekiah Taken.

3. on the ninth day of the fourth month the famine prevailed-- In consequence of the close and protracted blockade, the inhabitants were reduced to dreadful extremities; and under the maddening influence of hunger, the most inhuman atrocities were perpetrated (La 2:20, 22; 4:9, 10; Eze 5:10). This was a fulfilment of the prophetic denunciations threatened on the apostasy of the chosen people (Le 26:29; De 28:53-57; Jr 15:2; 27:13; Eze 4:16). 2Ki 25:4-30. Zedekiah Taken.


<hi type="bold">4. the city was broken up--</hi>that is, a breach was effected, as we are elsewhere informed, in a part of the wall belonging to the lower city (<reference osisRef="2Chr.32.5">2Ch 32:5</reference>; <reference osisRef="2Chr.33.14">33:14</reference>).

<hi type="bold">the men of war fled by night by the way of the gate between two walls, which is by the king's garden--</hi>The king's garden was (<reference osisRef="Neh.3.15">Ne 3:15</reference>) at the pool of Siloam, that is, at the mouth of the Tyropæon. A trace of the outermost of these walls appears to be still extant in the rude pathway which crosses the mouth of the Tyropæon, on a mound hard by the old mulberry tree, which marks the traditional spot of Isaiah's martyrdom [Robinson]. It is probable that the besiegers had overlooked this pass.

<hi type="bold">the king went ... toward the plain--</hi>that is, the Ghor, or valley of Jordan, estimated at five hours' distance from Jerusalem. The plain near Jericho is about eleven or twelve miles broad.

4. the city was broken up-- that is, a breach was effected, as we are elsewhere informed, in a part of the wall belonging to the lower city (2Ch 32:5; 33:14). the men of war fled by night by the way of the gate between two walls, which is by the king's garden-- The king's garden was (Ne 3:15) at the pool of Siloam, that is, at the mouth of the Tyropæon. A trace of the outermost of these walls appears to be still extant in the rude pathway which crosses the mouth of the Tyropæon, on a mound hard by the old mulberry tree, which marks the traditional spot of Isaiah's martyrdom [Robinson]. It is probable that the besiegers had overlooked this pass. the king went... toward the plain-- that is, the Ghor, or valley of Jordan, estimated at five hours' distance from Jerusalem. The plain near Jericho is about eleven or twelve miles broad.


<hi type="bold">6-7. they took the king, and brought him ... to Riblah--</hi>Nebuchadnezzar, having gone from the siege to oppose the auxiliary forces of Pharaoh-hophra, left his generals to carry on the blockade, he himself not returning to the scene of action, but taking up his station at Riblah in the land of Hamath (<reference osisRef="2Kgs.23.33">2Ki 23:33</reference>).

<hi type="bold">they gave judgment upon him--</hi>They, that is, the council (<reference osisRef="Jer.39.3">Jr 39:3</reference>, <reference osisRef="Jer.39.13">13</reference>; <reference osisRef="Dan.6.7">Da 6:7</reference>, <reference osisRef="Dan.8.12">8, 12</reference>), regarding him as a seditious and rebellious vassal, condemned him for violating his oath and neglecting the announcement of the divine will as made known to him by Jeremiah (compare <reference osisRef="Jer.32.5">Jr 32:5</reference>; <reference osisRef="Jer.34.2">34:2</reference>; <reference osisRef="Jer.38.17">38:17</reference>). His sons and the nobles who had joined in his flight were slain before his eyes (<reference osisRef="Jer.39.6">Jr 39:6</reference>; <reference osisRef="Jer.52.10">52:10</reference>). In conformity with Eastern ideas, which consider a blind man incapable of ruling, his eyes were put out, and being put in chains, he was carried to perpetual imprisonment in Babylon (<reference osisRef="Jer.52.11">Jr 52:11</reference>), which, though he came to it, as Ezekiel had foretold, he did not see (<reference osisRef="Jer.32.5">Jr 32:5</reference>; <reference osisRef="Ezek.12.13">Eze 12:13</reference>; <reference osisRef="Ezek.17.16">17:16</reference>).

6-7. they took the king, and brought him... to Riblah-- Nebuchadnezzar, having gone from the siege to oppose the auxiliary forces of Pharaoh-hophra, left his generals to carry on the blockade, he himself not returning to the scene of action, but taking up his station at Riblah in the land of Hamath (2Ki 23:33). they gave judgment upon him-- They, that is, the council (Jr 39:3, 13; Da 6:7, 8, 12), regarding him as a seditious and rebellious vassal, condemned him for violating his oath and neglecting the announcement of the divine will as made known to him by Jeremiah (compare Jr 32:5; 34:2; 38:17). His sons and the nobles who had joined in his flight were slain before his eyes (Jr 39:6; 52:10). In conformity with Eastern ideas, which consider a blind man incapable of ruling, his eyes were put out, and being put in chains, he was carried to perpetual imprisonment in Babylon (Jr 52:11), which, though he came to it, as Ezekiel had foretold, he did not see (Jr 32:5; Eze 12:13; 17:16).


<hi type="bold">8-18. on the seventh day of the month ... came Nebuzar-adan--</hi>(compare <reference osisRef="Jer.52.12">Jr 52:12</reference>). In attempting to reconcile these two passages, it must be supposed either that, though he had set out on the seventh, he did not arrive in Jerusalem till the tenth, or that he did not put his orders in execution till that day. His office as captain of the guard (<reference osisRef="Gen.37.36">Ge 37:36</reference>; <reference osisRef="Gen.39.1">39:1</reference>) called him to execute the awards of justice on criminals; and hence, although not engaged in the siege of Jerusalem (<reference osisRef="Jer.39.13">Jr 39:13</reference>), Nebuzar-adan was despatched to rase the city, to plunder the temple, to lay both in ruins, demolish the fortifications, and transport the inhabitants to Babylon. The most eminent of these were taken to the king at Riblah (<reference osisRef="2Kgs.25.27">2Ki 25:27</reference>) and executed, as instigators and abettors of the rebellion, or otherwise obnoxious to the Assyrian government. In their number were Seraiah, the high priest, grandfather of Ezra (<reference osisRef="Ezra.7.1">Ezr 7:1</reference>), his sagan or deputy, a priest of the second order (<reference osisRef="Jer.21.2">Jr 21:2</reference>; <reference osisRef="Jer.29.25">29:25</reference>, <reference osisRef="Jer.29.29">29</reference>; <reference osisRef="Jer.37.3">37:3</reference>).

8-18. on the seventh day of the month... came Nebuzar-adan-- (compare Jr 52:12). In attempting to reconcile these two passages, it must be supposed either that, though he had set out on the seventh, he did not arrive in Jerusalem till the tenth, or that he did not put his orders in execution till that day. His office as captain of the guard (Ge 37:36; 39:1) called him to execute the awards of justice on criminals; and hence, although not engaged in the siege of Jerusalem (Jr 39:13), Nebuzar-adan was despatched to rase the city, to plunder the temple, to lay both in ruins, demolish the fortifications, and transport the inhabitants to Babylon. The most eminent of these were taken to the king at Riblah (2Ki 25:27) and executed, as instigators and abettors of the rebellion, or otherwise obnoxious to the Assyrian government. In their number were Seraiah, the high priest, grandfather of Ezra (Ezr 7:1), his sagan or deputy, a priest of the second order (Jr 21:2; 29:25, 29; 37:3).


<hi type="bold">19. five men of them that were in the king's presence--</hi>that is, who belonged to the royal retinue. It is probable that there were five at first, and that other two were found afterwards (<reference osisRef="Jer.52.25">Jr 52:25</reference>).

19. five men of them that were in the king's presence-- that is, who belonged to the royal retinue. It is probable that there were five at first, and that other two were found afterwards (Jr 52:25).


<hi type="bold">22-26. Nebuchadnezzar ... made Gedaliah ... ruler--</hi>The people permitted to remain were, besides the king's daughters, a few court attendants and others (<reference osisRef="Jer.40.7">Jr 40:7</reference>) too insignificant to be removed, only the peasantry who could till the land and dress the vineyards. Gedaliah was Jeremiah's friend (<reference osisRef="Jer.26.24">Jr 26:24</reference>), and having, by the prophet's counsel, probably fled from the city as abandoned of God, he surrendered himself to the conqueror (<reference osisRef="Jer.38.2">Jr 38:2</reference>, <reference osisRef="Jer.38.17">17</reference>), and being promoted to the government of Judea, fixed his provincial court at Mizpeh. He was well qualified to surmount the difficulties of ruling at such a crisis. Many of the fugitive Jews, as well as the soldiers of Zedekiah who had accompanied the king in his flight to the plains of Jericho, left their retreats (<reference osisRef="Jer.40.11">Jr 40:11</reference>, <reference osisRef="Jer.40.12">12</reference>) and flocked around the governor; who having counselled them to submit, promised them on complying with this condition, security on oath that they would retain their possessions and enjoy the produce of their land (<reference osisRef="Jer.40.9">Jr 40:9</reference>).

22-26. Nebuchadnezzar... made Gedaliah... ruler-- The people permitted to remain were, besides the king's daughters, a few court attendants and others (Jr 40:7) too insignificant to be removed, only the peasantry who could till the land and dress the vineyards. Gedaliah was Jeremiah's friend (Jr 26:24), and having, by the prophet's counsel, probably fled from the city as abandoned of God, he surrendered himself to the conqueror (Jr 38:2, 17), and being promoted to the government of Judea, fixed his provincial court at Mizpeh. He was well qualified to surmount the difficulties of ruling at such a crisis. Many of the fugitive Jews, as well as the soldiers of Zedekiah who had accompanied the king in his flight to the plains of Jericho, left their retreats (Jr 40:11, 12) and flocked around the governor; who having counselled them to submit, promised them on complying with this condition, security on oath that they would retain their possessions and enjoy the produce of their land (Jr 40:9).


<hi type="bold">27. seven and thirtieth year of the captivity of Jehoiachin--</hi>corresponding with the year of Nebuchadnezzar's death, and his son Evil-merodach's ascension to the throne.

<hi type="bold">Evil-merodach ... did lift up the head of Jehoiachin ... and spake kindly--</hi>gave him liberty upon parole. This kindly feeling is said to have originated in a familiar acquaintance formed in prison, in which Evil-merodach had lain till his father's death, on account of some malversation while acting as regent during Nebuchadnezzar's seven years' illness (<reference osisRef="Dan.4.32">Da 4:32</reference>, <reference osisRef="Dan.4.33">33</reference>). But doubtless the improvement in Zedekiah's condition is to be traced to the overruling providence and grace of Him who still cherished purposes of love to the house of David (<reference osisRef="2Sam.7.14">2Sa 7:14</reference>, <reference osisRef="2Sam.7.15">15</reference>).

27. seven and thirtieth year of the captivity of Jehoiachin-- corresponding with the year of Nebuchadnezzar's death, and his son Evil-merodach's ascension to the throne. Evil-merodach... did lift up the head of Jehoiachin... and spake kindly-- gave him liberty upon parole. This kindly feeling is said to have originated in a familiar acquaintance formed in prison, in which Evil-merodach had lain till his father's death, on account of some malversation while acting as regent during Nebuchadnezzar's seven years' illness (Da 4:32, 33). But doubtless the improvement in Zedekiah's condition is to be traced to the overruling providence and grace of Him who still cherished purposes of love to the house of David (2Sa 7:14, 15).


<hi type="bold">29. Jehoiachin ... did eat ... continually before him--</hi>According to an ancient usage in Eastern courts, had a seat at the royal table on great days, and had a stated provision granted him for the maintenance of his exiled court. <chapter eID="2Kgs.25"/>

29. Jehoiachin... did eat... continually before him-- According to an ancient usage in Eastern courts, had a seat at the royal table on great days, and had a stated provision granted him for the maintenance of his exiled court.


<title type="x-ms">THE FIRST BOOK OF THE CHRONICLES.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="1Chr.1.1-1Chr.1.23">1Ch 1:1-23</reference>. Adam's Line to Noah.

<hi type="bold">1. Adam, &c.--</hi>"Begat" must be understood. Only that one member of the family is mentioned, who came in the direct order of succession.

THE FIRST BOOK OF THE CHRONICLES. Commentary by Robert Jamieson CHAPTER 1 1Ch 1:1-23. Adam's Line to Noah. 1. Adam, &c.-- "Begat" must be understood. Only that one member of the family is mentioned, who came in the direct order of succession.


<hi type="bold">4-23. Noah, Shem, Ham, and Japheth--</hi>The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (<reference osisRef="Gen.9.25-Gen.9.27">Ge 9:25-27</reference>) could not otherwise appear to have been verified.

4-23. Noah, Shem, Ham, and Japheth-- The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (Ge 9:25-27) could not otherwise appear to have been verified.


<hi type="bold">24-27. Shem, &c.--</hi>This comprises a list of ten, inclusive of Abraham.

 <reference osisRef="1Chr.1.29-1Chr.1.31">1Ch 1:29-31</reference>. Sons of Ishmael.

24-27. Shem, &c.-- This comprises a list of ten, inclusive of Abraham. 1Ch 1:29-31. Sons of Ishmael.


<hi type="bold">29. These are their generations--</hi>the heads of his twelve tribes. The great northern desert of Arabia, including the entire neck, was colonized by these tribes; and if we can recover, in the modern geography of this part of the country, Arab tribes bearing the names of those patriarchs, that is, names corresponding with those preserved in the original catalogue of Scripture, we obtain at once so many evidences, not of mere similarity, but of absolute identification [Forster].

<hi type="bold">Nebaioth--</hi>gave rise to the Nabathæans of the classic, and the Beni Nabat of Oriental writers.

<hi type="bold">Kedar--</hi>the Arab tribe, El Khedeyre, on the coast of Hedgar.

<hi type="bold">Abdeel--</hi>Abdilla, the name of a tribe in Yemen.

29. These are their generations-- the heads of his twelve tribes. The great northern desert of Arabia, including the entire neck, was colonized by these tribes; and if we can recover, in the modern geography of this part of the country, Arab tribes bearing the names of those patriarchs, that is, names corresponding with those preserved in the original catalogue of Scripture, we obtain at once so many evidences, not of mere similarity, but of absolute identification [Forster]. Nebaioth-- gave rise to the Nabathæans of the classic, and the Beni Nabat of Oriental writers. Kedar-- the Arab tribe, El Khedeyre, on the coast of Hedgar. Abdeel-- Abdilla, the name of a tribe in Yemen.


<hi type="bold">30. Dumah--</hi>Dumah and Tema, the great Arab tribes of Beni Teman. Thus this writer [Historical Geography of Arabia] traces the names of all the heads of the twelve tribes of Ishmael as perpetuated in the clans or tribes of the Arabs in the present day.

 <reference osisRef="1Chr.1.32">1Ch 1:32</reference>, 33. Sons of Keturah.

30. Dumah-- Dumah and Tema, the great Arab tribes of Beni Teman. Thus this writer [Historical Geography of Arabia] traces the names of all the heads of the twelve tribes of Ishmael as perpetuated in the clans or tribes of the Arabs in the present day. 1Ch 1:32, 33. Sons of Keturah.


<hi type="bold">32. sons of Keturah--</hi>These became founders of nomadic tribes in the north of Arabia and Syria, as Midian of the Midianites (<reference osisRef="Gen.36.35">Ge 36:35</reference>; <reference osisRef="Judg.6.2">Jud 6:2</reference>).

<hi type="bold">and Shuah--</hi>from whom Bildad sprang (<reference osisRef="Job.2.11">Job 2:11</reference>).

 <reference osisRef="1Chr.1.34-1Chr.1.42">1Ch 1:34-42</reference>. Posterity of Abraham by Esau.

32. sons of Keturah-- These became founders of nomadic tribes in the north of Arabia and Syria, as Midian of the Midianites (Ge 36:35; Jud 6:2). and Shuah-- from whom Bildad sprang (Job 2:11). 1Ch 1:34-42. Posterity of Abraham by Esau.


<hi type="bold">36. sons of Eliphaz--</hi>the tribe Adites, in the center country of the Saracens, so called from his mother, Adah (<reference osisRef="Gen.36.10">Ge 36:10</reference>).

<hi type="bold">Teman--</hi>gave rise to the land of Teman, near the head of the Red Sea.

<hi type="bold">Omar--</hi>the tribe Beni-Amma, settled at the northern point of Djebel Shera (Mount Seir).

<hi type="bold">Zephi--</hi>the tribe Dzaf.

<hi type="bold">Gatam--</hi>Katam, inhabited by the tribe Al Saruat, or "people of Sarah."

<hi type="bold">Kenaz--</hi>the tribe Aenezes, a tribe whose settlement lies in the neighborhood of Syria.

<hi type="bold">Amalek--</hi>the Beni Malak of Zohran, and the Beni Maledj of the Shat el Arab.

36. sons of Eliphaz-- the tribe Adites, in the center country of the Saracens, so called from his mother, Adah (Ge 36:10). Teman-- gave rise to the land of Teman, near the head of the Red Sea. Omar-- the tribe Beni-Amma, settled at the northern point of Djebel Shera (Mount Seir). Zephi-- the tribe Dzaf. Gatam-- Katam, inhabited by the tribe Al Saruat, or "people of Sarah." Kenaz-- the tribe Aenezes, a tribe whose settlement lies in the neighborhood of Syria. Amalek-- the Beni Malak of Zohran, and the Beni Maledj of the Shat el Arab.


<hi type="bold">37. Reuel--</hi>a powerful branch of the great Aeneze tribe, the Rowalla Arabs.

<hi type="bold">Shammah--</hi>the great tribe Beni Shammar. In the same way, the names of the other kings and dukes are traced in the modern tribes of Arabia. But it is unnecessary to mention any more of these obscure nomads, except to notice that Jobab (<reference osisRef="1Chr.1.44">1Ch 1:44</reference>), one of the kings of Edom, is considered to be Job, and that his seat was in the royal city of Dinahab (<reference osisRef="Gen.36.32">Ge 36:32</reference>; <reference osisRef="1Chr.1.43">1Ch 1:43</reference>), identified with O'Daeb, a well-known town in the center of Al Dahna, a great northern desert in the direction of Chaldea and the Euphrates [Forster]. <chapter eID="1Chr.1"/>

37. Reuel-- a powerful branch of the great Aeneze tribe, the Rowalla Arabs. Shammah-- the great tribe Beni Shammar. In the same way, the names of the other kings and dukes are traced in the modern tribes of Arabia. But it is unnecessary to mention any more of these obscure nomads, except to notice that Jobab (1Ch 1:44), one of the kings of Edom, is considered to be Job, and that his seat was in the royal city of Dinahab (Ge 36:32; 1Ch 1:43), identified with O'Daeb, a well-known town in the center of Al Dahna, a great northern desert in the direction of Chaldea and the Euphrates [Forster].


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="1Chr.2.1">1Ch 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>. Sons of Israel.

 <reference osisRef="1Chr.2.3-1Chr.2.12">1Ch 2:3-12</reference>. Posterity of Judah.

<hi type="bold">3. The sons of Judah--</hi>His descendants are enumerated first, because the right and privileges of the primogeniture had been transferred to him (<reference osisRef="Gen.49.8">Ge 49:8</reference>), and because from his tribe the Messiah was to spring.

CHAPTER 2 1Ch 2:1, 2. Sons of Israel. 1Ch 2:3-12. 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.


<hi type="bold">6. Zimri, and Ethan, and Heman, and Calcol, and Dara--</hi>These five are here stated to be the sons of Zerah, that is, of Ezra, whence they were called Ezrahites (<reference osisRef="1Kgs.4.31">1Ki 4:31</reference>). 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.

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.


<hi type="bold">7. the sons of Carmi--</hi>He was the son of Zimri, or Zabdi, as he is called (<reference osisRef="Josh.7.1">Jos 7:1</reference>).

<hi type="bold">Achar--</hi>or Achan (<reference osisRef="Josh.7.1">Jos 7:1</reference>). This variety in the form of the name is with great propriety used here, since Achar means "troubler."

 <reference osisRef="1Chr.2.13-1Chr.2.17">1Ch 2:13-17</reference>. Children of Jesse.

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 Jesse.


<hi type="bold">15. David the seventh--</hi>As it appears (<reference osisRef="1Sam.16.10">1Sa 16:10</reference>; <reference osisRef="1Sam.17.12">17:12</reference>) 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.

15. David the seventh-- As it appears (1Sa 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.


<hi type="bold">17. Jether the Ishmaelite--</hi>(compare <reference osisRef="2Sam.17.25">2Sa 17:25</reference>). 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.

 <reference osisRef="1Chr.2.18-1Chr.2.55">1Ch 2:18-55</reference>. Posterity of Caleb.

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 Caleb.


<hi type="bold">18. Caleb the son of Hezron--</hi>The notices concerning this person appear confused in our version. In <reference osisRef="1Chr.2.19">1Ch 2:19</reference> he is said to be the father of Hur, whereas in <reference osisRef="1Chr.2.50">1Ch 2:50</reference> 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 Caleb."

<hi type="bold">begat children of Azubah his wife, and of Jerioth--</hi>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].

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 Caleb." 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].


<hi type="bold">21. Hezron ... daughter of Machir the father of Gilead--</hi>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 (<reference osisRef="Num.26.29">Nu 26:29</reference>).

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).


<hi type="bold">22. Jair, who had three and twenty cities in the land of Gilead--</hi>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 (<reference osisRef="Num.32.41">Nu 32:41</reference>; <reference osisRef="Deut.3.14">De 3:14</reference>) "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 (<reference osisRef="Num.36.1-Num.36.13">Nu 36:1-13</reference>), 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 in Numbers.

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 in Numbers.


<hi type="bold">23. he took--</hi>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.

<hi type="bold">Kenath--</hi>This place, along with its group of surrounding villages, was gained by Nobah, one of Jair's officers sent by him to capture it (<reference osisRef="Num.32.1">Nu 32:1</reference>, 2).

<hi type="bold">All these belonged to the sons of Machir--</hi>In their number Jair is included as having completely identified himself by his marriage and residence in Gilead with the tribe of Manasseh.

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.


<hi type="bold">24. Caleb-ephratah--</hi>so called from uniting the names of husband and wife (<reference osisRef="1Chr.2.19">1Ch 2:19</reference>), and supposed to be the same as was afterwards called Beth-lehem-ephratah.

<hi type="bold">Ashur, the father of Tekoa--</hi>(<reference osisRef="2Sam.14.2-2Sam.14.4">2Sa 14:2-4</reference>). He is called the father, either from his being the first founder, or perhaps the ruler, of the city.

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 city.


<hi type="bold">34. Sheshan had no sons, but daughters--</hi>either he had no sons alive at his death, or his family consisted wholly of daughters, of whom Ahlai (<reference osisRef="1Chr.2.31">1Ch 2:31</reference>) was one, she being specially mentioned on account of the domestic relations about to be noted.

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.


<hi type="bold">35. Sheshan gave his daughter to Jarha his servant to wife--</hi>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 family property.

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 family property.


<hi type="bold">42. the sons of Caleb--</hi>(compare <reference osisRef="1Chr.2.18">1Ch 2:18</reference>, 25). The sons here noticed were the fruit of his union with a third wife.

42. the sons of Caleb-- (compare 1Ch 2:18, 25). The sons here noticed were the fruit of his union with a third wife.


<hi type="bold">55. the families of the scribes--</hi>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 people.

<hi type="bold">Jabez--</hi>a place in Judah (<reference osisRef="1Chr.4.9">1Ch 4:9</reference>).

<hi type="bold">Kenites that came of Hemath--</hi>who settled in Judah, and were thus distinguished from another division of the Kenite clan which dwelt in Manasseh (<reference osisRef="Judg.4.11">Jud 4:11</reference>). <chapter eID="1Chr.2"/>

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 people. 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).


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="1Chr.3.1-1Chr.3.9">1Ch 3:1-9</reference>. Sons of David.

<hi type="bold">1-3. Now these were the sons of David, which were born unto him in Hebron--</hi>It is of consequence for the proper understanding of events in the domestic history of David, to bear in mind the place and time of his sons' birth. The oldest son, born after his father's accession to the sovereign authority, is according to Eastern notions, the proper heir to the throne. And hence the natural aspirations of ambition in Ammon, who was long unaware of the alienation of the crown, and could not be easily reconciled to the claims of a younger brother being placed above his own (see on <reference osisRef="2Sam.3.1-2Sam.3.5">2Sa 3:1-5</reference>).

CHAPTER 3 1Ch 3:1-9. Sons of David. 1-3. Now these were the sons of David, which were born unto him in Hebron-- It is of consequence for the proper understanding of events in the domestic history of David, to bear in mind the place and time of his sons' birth. The oldest son, born after his father's accession to the sovereign authority, is according to Eastern notions, the proper heir to the throne. And hence the natural aspirations of ambition in Ammon, who was long unaware of the alienation of the crown, and could not be easily reconciled to the claims of a younger brother being placed above his own (see on 2Sa 3:1-5).


<hi type="bold">5. four, of Bath-shua the daughter of Ammiel--</hi>or, "Bath-sheba" (<reference osisRef="2Sam.11.3">2Sa 11:3</reference>), and there her father is called "Eliam." Of course Solomon was not her "only son," but he is called so (<reference osisRef="Prov.4.3">Pr 4:3</reference>) from the distinguished affection of which he was the object; and though the oldest, he is named the last of Bath-sheba's children.

5. four, of Bath-shua the daughter of Ammiel-- or, "Bath-sheba" (2Sa 11:3), and there her father is called "Eliam." Of course Solomon was not her "only son," but he is called so (Pr 4:3) from the distinguished affection of which he was the object; and though the oldest, he is named the last of Bath-sheba's children.


<hi type="bold">6. Elishama and Eliphelet--</hi>Two sons of the same name are twice mentioned (<reference osisRef="1Chr.3.8">1Ch 3:8</reference>). They were the children of different mothers, and had probably some title or epithet appended by which the one was distinguished from the other. Or, it might be, that the former two were dead, and their names had been given to sons afterwards born to preserve their memories.

6. Elishama and Eliphelet-- Two sons of the same name are twice mentioned (1Ch 3:8). They were the children of different mothers, and had probably some title or epithet appended by which the one was distinguished from the other. Or, it might be, that the former two were dead, and their names had been given to sons afterwards born to preserve their memories.


<hi type="bold">8. nine--</hi>The number of David's sons born after his removal to Jerusalem, was eleven (<reference osisRef="2Sam.5.14">2Sa 5:14</reference>), but only nine are mentioned here: two of them being omitted, either in consequence of their early deaths or because they left no issue.

 <reference osisRef="1Chr.3.10-1Chr.3.16">1Ch 3:10-16</reference>. His Line to Zedekiah.

8. nine-- The number of David's sons born after his removal to Jerusalem, was eleven (2Sa 5:14), but only nine are mentioned here: two of them being omitted, either in consequence of their early deaths or because they left no issue. 1Ch 3:10-16. His Line to Zedekiah.


<hi type="bold">10. Solomon's son was Rehoboam, &c.--</hi>David's line is here drawn down to the captivity, through a succession of good and bad, but still influential and celebrated, monarchs. It has rarely happened that a crown has been transmitted from father to son, in lineal descent, for seventeen reigns. But this was the promised reward of David's piety. There is, indeed, observable some vacillation towards the close of this period--the crown passing from one brother to another, an even from uncle to nephew--a sure sign of disorderly times and a disjointed government.

10. Solomon's son was Rehoboam, &c.-- David's line is here drawn down to the captivity, through a succession of good and bad, but still influential and celebrated, monarchs. It has rarely happened that a crown has been transmitted from father to son, in lineal descent, for seventeen reigns. But this was the promised reward of David's piety. There is, indeed, observable some vacillation towards the close of this period--the crown passing from one brother to another, an even from uncle to nephew--a sure sign of disorderly times and a disjointed government.


<hi type="bold">15. Zedekiah--</hi>called the son of Josiah (compare <reference osisRef="Jer.1.3">Jr 1:3</reference>; 37:1), but in <reference osisRef="2Chr.36.19">2Ch 36:19</reference> he is described as the brother of Jehoiachin, who was the son of Jehoiakim, and consequently the grandson of Josiah. Words expressive of affinity or relationship are used with great latitude in the Hebrew.

<hi type="bold">Shallum--</hi>No king of this name is mentioned in the history of Josiah's sons (2Ki 14:1-29; 23:1-37), but there is a notice of Shallum the son of Josiah (<reference osisRef="Jer.22.11">Jr 22:11</reference>), who reigned in the stead of his father, and who is generally supposed to be Jehoahaz, a younger son, here called the fourth, of Josiah.

 <reference osisRef="1Chr.3.17-1Chr.3.24">1Ch 3:17-24</reference>. Successors of Jeconiah.

15. Zedekiah-- called the son of Josiah (compare Jr 1:3; 37:1), but in 2Ch 36:19 he is described as the brother of Jehoiachin, who was the son of Jehoiakim, and consequently the grandson of Josiah. Words expressive of affinity or relationship are used with great latitude in the Hebrew. Shallum-- No king of this name is mentioned in the history of Josiah's sons (2Ki 14:1-29; 23:1-37), but there is a notice of Shallum the son of Josiah (Jr 22:11), who reigned in the stead of his father, and who is generally supposed to be Jehoahaz, a younger son, here called the fourth, of Josiah. 1Ch 3:17-24. Successors of Jeconiah.


<hi type="bold">17. the sons of Jeconiah; Assir--</hi>rather, "Jeconiah the prisoner," or "captive." This record of his condition was added to show that Salathiel was born during the captivity in Babylon (compare <reference osisRef="Matt.1.12">Mt 1:12</reference>). Jeconiah was written childless (<reference osisRef="Jer.22.30">Jr 22:30</reference>), a prediction which (as the words that follow explain) meant that this unfortunate monarch should have no son succeeding him on the throne.

17. the sons of Jeconiah; Assir-- rather, "Jeconiah the prisoner," or "captive." This record of his condition was added to show that Salathiel was born during the captivity in Babylon (compare Mt 1:12). Jeconiah was written childless (Jr 22:30), a prediction which (as the words that follow explain) meant that this unfortunate monarch should have no son succeeding him on the throne.


<hi type="bold">18. Malchiram also--</hi>As far as Jeconiah, everything is plain; but there is reason to suspect that the text in the subsequent verses has been dislocated and disarranged. The object of the sacred historian is to trace the royal line through Zerubbabel; yet, according to the present reading, the genealogical stem cannot be drawn from Jeconiah downwards. The following arrangement of the text is given as removing all difficulties [Davidson, Hermeneutics]:--<reference osisRef="1Chr.3.17">1Ch 3:17</reference>. And the sons of Jeconiah the the captive, Salathiel (Shealtiel, <reference osisRef="Ezra.3.2">Ezr 3:2</reference>; <reference osisRef="Neh.12.1">Ne 12:1</reference>; <reference osisRef="Hag.1.12">Hag 1:12</reference>, <reference osisRef="1Cor.1.14">14</reference>; 2:2) his son. <reference osisRef="1Chr.3.18">1Ch 3:18</reference>. And the sons of Salathiel; Zerubbabel and Shimei; and the sons of Zerubbabel; Meshullam, Hananiah, and Shelomith their sister. <reference osisRef="1Chr.3.19">1Ch 3:19</reference>. And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hezed. <reference osisRef="1Chr.3.20">1Ch 3:20</reference>. And Malchiram, and Rephaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. <reference osisRef="1Chr.3.21">1Ch 3:21</reference>. The sons of Hananiah; Pelatiah and Jesaiah; the sons of Rephaiah; his son Arnan, his son Obadiah, his son Shecaniah. <chapter eID="1Chr.3"/>

18. Malchiram also-- As far as Jeconiah, everything is plain; but there is reason to suspect that the text in the subsequent verses has been dislocated and disarranged. The object of the sacred historian is to trace the royal line through Zerubbabel; yet, according to the present reading, the genealogical stem cannot be drawn from Jeconiah downwards. The following arrangement of the text is given as removing all difficulties [Davidson, Hermeneutics]:--1Ch 3:17. And the sons of Jeconiah the the captive, Salathiel (Shealtiel, Ezr 3:2; Ne 12:1; Hag 1:12, 14; 2:2) his son. 1Ch 3:18. And the sons of Salathiel; Zerubbabel and Shimei; and the sons of Zerubbabel; Meshullam, Hananiah, and Shelomith their sister. 1Ch 3:19. And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hezed. 1Ch 3:20. And Malchiram, and Rephaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. 1Ch 3:21. The sons of Hananiah; Pelatiah and Jesaiah; the sons of Rephaiah; his son Arnan, his son Obadiah, his son Shecaniah.


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="1Chr.4.1-1Chr.4.8">1Ch 4:1-8</reference>. Posterity of Judah by Caleb the Son of Hur.

<hi type="bold">1. the sons of Judah--</hi>that is, "the descendants," for with the exception of Pharez, none of those here mentioned were his immediate sons. Indeed, the others are mentioned solely to introduce the name of Shobal, whose genealogy the historian intended to trace (<reference osisRef="1Chr.2.52">1Ch 2:52</reference>).

 <reference osisRef="1Chr.4.9-1Chr.4.20">1Ch 4:9-20</reference>. Of Jabez, and His Prayer.

CHAPTER 4 1Ch 4:1-8. Posterity of Judah by Caleb the Son of Hur. 1. the sons of Judah-- that is, "the descendants," for with the exception of Pharez, none of those here mentioned were his immediate sons. Indeed, the others are mentioned solely to introduce the name of Shobal, whose genealogy the historian intended to trace (1Ch 2:52). 1Ch 4:9-20. Of Jabez, and His Prayer.


<hi type="bold">9-10. Jabez--</hi>was, as many think, the son of Coz, or Kenaz, and is here eulogized for his sincere and fervent piety, as well, perhaps, as for some public and patriotic works which he performed. The Jewish writers affirm that he was an eminent doctor in the law, whose reputation drew so many scribes around him that a town was called by his name (<reference osisRef="1Chr.2.55">1Ch 2:55</reference>); and to the piety of his character this passage bears ample testimony. The memory of the critical circumstances which marked his birth was perpetuated in his name (compare <reference osisRef="Gen.35.15">Ge 35:15</reference>); and yet, in the development of his high talents or distinguished worth in later life, his mother must have found a satisfaction and delight that amply compensated for all her early trials. His prayer which is here recorded, and which, like Jacob's, is in the form of a vow (<reference osisRef="Gen.28.20">Ge 28:20</reference>), seems to have been uttered when he was entering on an important or critical service, for the successful execution of which he placed confidence neither on his own nor his people's prowess, but looked anxiously for the aid and blessing of God. The enterprise was in all probability the expulsion of the Canaanites from the territory he occupied; and as this was a war of extermination, which God Himself had commanded, His blessing could be the more reasonably asked and expected in preserving them from all the evils to which the undertaking might expose him. In these words, "that it may not grieve me," and which might be more literally rendered, "that I may have no more sorrow," there is an allusion to the meaning of his name, Jabez, signifying "grief"; and the import of this petition is, Let me not experience the grief which my name implies, and which my sins may well produce.

9-10. Jabez-- was, as many think, the son of Coz, or Kenaz, and is here eulogized for his sincere and fervent piety, as well, perhaps, as for some public and patriotic works which he performed. The Jewish writers affirm that he was an eminent doctor in the law, whose reputation drew so many scribes around him that a town was called by his name (1Ch 2:55); and to the piety of his character this passage bears ample testimony. The memory of the critical circumstances which marked his birth was perpetuated in his name (compare Ge 35:15); and yet, in the development of his high talents or distinguished worth in later life, his mother must have found a satisfaction and delight that amply compensated for all her early trials. His prayer which is here recorded, and which, like Jacob's, is in the form of a vow (Ge 28:20), seems to have been uttered when he was entering on an important or critical service, for the successful execution of which he placed confidence neither on his own nor his people's prowess, but looked anxiously for the aid and blessing of God. The enterprise was in all probability the expulsion of the Canaanites from the territory he occupied; and as this was a war of extermination, which God Himself had commanded, His blessing could be the more reasonably asked and expected in preserving them from all the evils to which the undertaking might expose him. In these words, "that it may not grieve me," and which might be more literally rendered, "that I may have no more sorrow," there is an allusion to the meaning of his name, Jabez, signifying "grief"; and the import of this petition is, Let me not experience the grief which my name implies, and which my sins may well produce.


<hi type="bold">13. the sons of Kenaz--</hi>the grandfather of Caleb, who from that relationship is called a Kenezite (<reference osisRef="Num.32.12">Nu 32:12</reference>).

13. the sons of Kenaz-- the grandfather of Caleb, who from that relationship is called a Kenezite (Nu 32:12).


<hi type="bold">14. Joab, the father of the valley of Carashim--</hi>literally, "the father of the inhabitants of the valley"--"the valley of craftsmen," as the word denotes. They dwelt together, according to a custom which, independently of any law, extensively prevails in Eastern countries for persons of the same trade to inhabit the same street or the same quarter, and to follow the same occupation from father to son, through many generations. Their occupation was probably that of carpenters, and the valley where they lived seems to have been in the neighborhood of Jerusalem (<reference osisRef="Neh.11.35">Ne 11:35</reference>).

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


<hi type="bold">17-18. she bare Miriam--</hi>It is difficult, as the verses stand at present, to see who is meant. The following readjustment of the text clears away the obscurity: "These are the sons of Bithiah the daughter of Pharaoh, which Mered took, and she bare Miriam, and his wife Jehudijah bare Jezreel," &c.

17-18. she bare Miriam-- It is difficult, as the verses stand at present, to see who is meant. The following readjustment of the text clears away the obscurity: "These are the sons of Bithiah the daughter of Pharaoh, which Mered took, and she bare Miriam, and his wife Jehudijah bare Jezreel," &c.


<hi type="bold">21. Laadah ... the father ... of the house of them that wrought fine linen--</hi>Here, again, is another incidental evidence that in very early times certain trades were followed by particular families among the Hebrews, apparently in hereditary succession. Their knowledge of the art of linen manufacture had been, most probably, acquired in Egypt, where the duty of bringing up families to the occupations of their forefathers was a compulsory obligation, whereas in Israel, as in many parts of Asia to this day, it was optional, though common.

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


<hi type="bold">22-23. had the dominion in Moab, and Jashubi-lehem--</hi>"And these are ancient things" seems a strange rendering of a proper name; and, besides, it conveys a meaning that has no bearing on the record. The following improved translation has been suggested: "Sojourned in Moab, but returned to Beth-lehem and Adaberim-athekim. These and the inhabitants of Netaim and Gedera were potters employed by the king in his own work." Gedera or Gederoth, and Netaim, belonged to the tribe of Judah, and lay on the southeast border of the Philistines' territory (<reference osisRef="Josh.15.36">Jos 15:36</reference>; <reference osisRef="2Chr.28.18">2Ch 28:18</reference>).

 <reference osisRef="1Chr.4.24-1Chr.4.43">1Ch 4:24-43</reference>. Of Simeon.

22-23. had the dominion in Moab, and Jashubi-lehem-- "And these are ancient things" seems a strange rendering of a proper name; and, besides, it conveys a meaning that has no bearing on the record. The following improved translation has been suggested: "Sojourned in Moab, but returned to Beth-lehem and Adaberim-athekim. These and the inhabitants of Netaim and Gedera were potters employed by the king in his own work." Gedera or Gederoth, and Netaim, belonged to the tribe of Judah, and lay on the southeast border of the Philistines' territory (Jos 15:36; 2Ch 28:18). 1Ch 4:24-43. Of Simeon.


<hi type="bold">24. The sons of Simeon--</hi>They are classed along with those of Judah, as their possession was partly taken out of the extensive territory of the latter (<reference osisRef="Josh.19.1">Jos 19:1</reference>). The difference in several particulars of the genealogy given here from that given in other passages is occasioned by some of the persons mentioned having more than one name [compare <reference osisRef="Gen.46.10">Ge 46:10</reference>; <reference osisRef="Exod.6.15">Ex 6:15</reference>; Nu 26:12].

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


<hi type="bold">27. his brethren had not many children--</hi>(see <reference osisRef="Num.1.22">Nu 1:22</reference>; 26:14).

27. his brethren had not many children-- (see Nu 1:22; 26:14).


<hi type="bold">31-43. These were their cities unto the reign of David--</hi>In consequence of the sloth or cowardice of the Simeonites, some of the cities within their allotted territory were only nominally theirs. They were never taken from the Philistines until David's time, when, the Simeonites having forfeited all claim to them, he assigned them to his own tribe of Judah (<reference osisRef="1Sam.27.6">1Sa 27:6</reference>).

31-43. These were their cities unto the reign of David-- In consequence of the sloth or cowardice of the Simeonites, some of the cities within their allotted territory were only nominally theirs. They were never taken from the Philistines until David's time, when, the Simeonites having forfeited all claim to them, he assigned them to his own tribe of Judah (1Sa 27:6).


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="1Chr.5.1-1Chr.5.10">1Ch 5:1-10</reference>. The Line of Reuben.

<hi type="bold">1. Now the sons of Reuben--</hi>In proceeding to give this genealogy, the sacred historian states, in a parenthesis (<reference osisRef="1Chr.5.1">1Ch 5:1</reference>, <reference osisRef="2Cor.5.2">2</reference>), the reason why it was not placed first, as Reuben was the oldest son of Jacob. The birthright, which by a foul crime he had forfeited, implied not only dominion, but a double portion (<reference osisRef="Deut.21.17">De 21:17</reference>); and both of these were transferred to Joseph, whose two sons having been adopted as the children of Jacob (<reference osisRef="Gen.48.5">Ge 48:5</reference>), received each an allotted portion, as forming two distinct tribes in Israel. Joseph then was entitled to the precedency; and yet, as his posterity was not mentioned first, the sacred historian judged it necessary to explain that "the genealogy was not to be reckoned after the birthright," but with a reference to a superior honor and privilege that had been conferred on Judah--not the man, but the tribe, whereby it was invested with the pre-eminence over all the other tribes, and out of it was to spring David with his royal lineage, and especially the great Messiah (<reference osisRef="Heb.7.14">He 7:14</reference>). These were the two reasons why, in the order of enumeration, the genealogy of Judah is introduced before that of Reuben.

CHAPTER 5 1Ch 5:1-10. The Line of Reuben. 1. Now the sons of Reuben-- In proceeding to give this genealogy, the sacred historian states, in a parenthesis (1Ch 5:1, 2), the reason why it was not placed first, as Reuben was the oldest son of Jacob. The birthright, which by a foul crime he had forfeited, implied not only dominion, but a double portion (De 21:17); and both of these were transferred to Joseph, whose two sons having been adopted as the children of Jacob (Ge 48:5), received each an allotted portion, as forming two distinct tribes in Israel. Joseph then was entitled to the precedency; and yet, as his posterity was not mentioned first, the sacred historian judged it necessary to explain that "the genealogy was not to be reckoned after the birthright," but with a reference to a superior honor and privilege that had been conferred on Judah--not the man, but the tribe, whereby it was invested with the pre-eminence over all the other tribes, and out of it was to spring David with his royal lineage, and especially the great Messiah (He 7:14). These were the two reasons why, in the order of enumeration, the genealogy of Judah is introduced before that of Reuben.


<hi type="bold">9. Eastward he inhabited unto the entering in of the wilderness from the river Euphrates--</hi>The settlement was on the east of Jordan, and the history of this tribe, which never took any part in the public affairs or movements of the nation, is comprised in "the multiplication of their cattle in the land of Gilead," in their wars with the Bedouin sons of Hagar, and in the simple labors of pastoral life. They had the right of pasture over an extensive mountain range--the great wilderness of Kedemoth (<reference osisRef="Deut.2.26">De 2:26</reference>) and the Euphrates being a security against their enemies.

 <reference osisRef="1Chr.5.11-1Chr.5.26">1Ch 5:11-26</reference>. The Line of Gad.

9. Eastward he inhabited unto the entering in of the wilderness from the river Euphrates-- The settlement was on the east of Jordan, and the history of this tribe, which never took any part in the public affairs or movements of the nation, is comprised in "the multiplication of their cattle in the land of Gilead," in their wars with the Bedouin sons of Hagar, and in the simple labors of pastoral life. They had the right of pasture over an extensive mountain range--the great wilderness of Kedemoth (De 2:26) and the Euphrates being a security against their enemies. 1Ch 5:11-26. The Line of Gad.


<hi type="bold">11-15. the children of Gad dwelt over against them--</hi>The genealogy of the Gadites and the half-tribe of Manasseh (<reference osisRef="1Chr.5.24">1Ch 5:24</reference>) is given along with that of the Reubenites, as these three were associated in a separate colony.

11-15. the children of Gad dwelt over against them-- The genealogy of the Gadites and the half-tribe of Manasseh (1Ch 5:24) is given along with that of the Reubenites, as these three were associated in a separate colony.


<hi type="bold">16. Sharon--</hi>The term "Sharon" was applied as descriptive of any place of extraordinary beauty and productiveness. There were three places in Palestine so called. This Sharon lay east of the Jordan.

<hi type="bold">upon their borders--</hi>that is, of Gilead and Bashan: Gilead proper, or at least the largest part, belonged to the Reubenites; and Bashan, the greatest portion of it, belonged to the Manassites. The Gadites occupied an intermediate settlement on the land which lay upon their borders.

16. Sharon-- The term "Sharon" was applied as descriptive of any place of extraordinary beauty and productiveness. There were three places in Palestine so called. This Sharon lay east of the Jordan. upon their borders-- that is, of Gilead and Bashan: Gilead proper, or at least the largest part, belonged to the Reubenites; and Bashan, the greatest portion of it, belonged to the Manassites. The Gadites occupied an intermediate settlement on the land which lay upon their borders.


<hi type="bold">17. All these were reckoned ... in the days of Jotham--</hi>His long reign and freedom from foreign wars as well as intestine troubles were favorable for taking a census of the people.

<hi type="bold">and in the days of Jeroboam--</hi>the second of that name.

17. All these were reckoned... in the days of Jotham-- His long reign and freedom from foreign wars as well as intestine troubles were favorable for taking a census of the people. and in the days of Jeroboam-- the second of that name.


<hi type="bold">18-22. Hagarites--</hi>or, "Hagarenes," originally synonymous with "Ishmaelites," but afterwards applied to a particular tribe of the Arabs (compare <reference osisRef="Ps.83.6">Psa 83:6</reference>).

<hi type="bold">Jetur--</hi>His descendants were called Itureans, and the country Auranitis, from Hauran, its chief city. These, who were skilled in archery, were invaded in the time of Joshua by a confederate army of the tribes of Reuben, Gad, and half Manasseh, who, probably incensed by the frequent raids of those marauding neighbors, took reprisals in men and cattle, dispossessed almost all of the original inhabitants, and colonized the district themselves. Divine Providence favoured, in a remarkable manner, the Hebrew army in this just war.

18-22. Hagarites-- or, "Hagarenes," originally synonymous with "Ishmaelites," but afterwards applied to a particular tribe of the Arabs (compare Psa 83:6). Jetur-- His descendants were called Itureans, and the country Auranitis, from Hauran, its chief city. These, who were skilled in archery, were invaded in the time of Joshua by a confederate army of the tribes of Reuben, Gad, and half Manasseh, who, probably incensed by the frequent raids of those marauding neighbors, took reprisals in men and cattle, dispossessed almost all of the original inhabitants, and colonized the district themselves. Divine Providence favoured, in a remarkable manner, the Hebrew army in this just war.


<hi type="bold">26. the God of Israel stirred up the spirit of Pul--</hi>the Phalluka of the Ninevite monuments (see on <reference osisRef="2Kgs.15.19">2Ki 15:19</reference>).

<hi type="bold">and the spirit of Tilgath-pilneser--</hi>the son of the former. By them the trans-jordanic tribes, including the other half of Manasseh, settled in Galilee, were removed to Upper Media. This was the first captivity (<reference osisRef="2Kgs.15.29">2Ki 15:29</reference>). <chapter eID="1Chr.5"/>

26. the God of Israel stirred up the spirit of Pul-- the Phalluka of the Ninevite monuments (see on 2Ki 15:19). and the spirit of Tilgath-pilneser-- the son of the former. By them the trans-jordanic tribes, including the other half of Manasseh, settled in Galilee, were removed to Upper Media. This was the first captivity (2Ki 15:29).


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="1Chr.6.1-1Chr.6.48">1Ch 6:1-48</reference>. Line of the Priests.

<hi type="bold">5. Uzzi--</hi>It is supposed that, in his days, the high priesthood was, for unrecorded reasons, transferred from Eleazar's family to Ithamar's, in which it continued for several generations.

CHAPTER 6 1Ch 6:1-48. Line of the Priests. 5. Uzzi-- It is supposed that, in his days, the high priesthood was, for unrecorded reasons, transferred from Eleazar's family to Ithamar's, in which it continued for several generations.


<hi type="bold">10. he it is that executed the priest's office in the temple that Solomon built in Jerusalem--</hi>It is doubtful whether the person in favor of whom this testimony is borne be Johanan or Azariah. If the former, he is the same as Jehoiada, who rendered important public services (<reference osisRef="2Kgs.11.1-2Kgs.11.20">2Ki 11:1-20</reference>); if the latter, it refers to the worthy and independent part he acted in resisting the unwarrantable encroachments of Uzziah (<reference osisRef="2Chr.26.17">2Ch 26:17</reference>).

<hi type="bold">in the temple that Solomon built in Jerusalem--</hi>described in this particular manner to distinguish it from the second temple, which was in existence at the time when this history was written.

10. he it is that executed the priest's office in the temple that Solomon built in Jerusalem-- It is doubtful whether the person in favor of whom this testimony is borne be Johanan or Azariah. If the former, he is the same as Jehoiada, who rendered important public services (2Ki 11:1-20); if the latter, it refers to the worthy and independent part he acted in resisting the unwarrantable encroachments of Uzziah (2Ch 26:17). in the temple that Solomon built in Jerusalem-- described in this particular manner to distinguish it from the second temple, which was in existence at the time when this history was written.


<hi type="bold">14. Azariah begat Seraiah--</hi>He filled the supreme pontifical office at the destruction of Jerusalem, and, along with his deputy and others, he was executed by Nebuchadnezzar's orders at Riblah (<reference osisRef="2Kgs.25.18">2Ki 25:18</reference>, <reference osisRef="2Kgs.25.21">21</reference>). The line of high priests, under the first temple, which from Zadok amounted to twelve, terminated with him.

14. Azariah begat Seraiah-- He filled the supreme pontifical office at the destruction of Jerusalem, and, along with his deputy and others, he was executed by Nebuchadnezzar's orders at Riblah (2Ki 25:18, 21). The line of high priests, under the first temple, which from Zadok amounted to twelve, terminated with him.


<hi type="bold">16-48. The sons of Levi; Gershom, &c.--</hi>This repetition (see <reference osisRef="1Chr.6.1">1Ch 6:1</reference>) is made, as the historian here begins to trace the genealogy of the Levitical families who were not priests. The list is a long one, comprising the chiefs or heads of their several families until David's reign, who made a new and different classification of them by courses.

16-48. The sons of Levi; Gershom, &c.-- This repetition (see 1Ch 6:1) is made, as the historian here begins to trace the genealogy of the Levitical families who were not priests. The list is a long one, comprising the chiefs or heads of their several families until David's reign, who made a new and different classification of them by courses.


<hi type="bold">49. But Aaron and his sons offered, &c.--</hi>The office and duties of the high priests having been already described, the names of those who successively filled that important office are recorded.

49. But Aaron and his sons offered, &c.-- The office and duties of the high priests having been already described, the names of those who successively filled that important office are recorded.


<hi type="bold">60. thirteen cities--</hi>No more than eleven are named here; but two additional ones are mentioned (<reference osisRef="Josh.21.16">Jos 21:16</reference>, <reference osisRef="Josh.21.17">17</reference>), which makes up the thirteen.

60. thirteen cities-- No more than eleven are named here; but two additional ones are mentioned (Jos 21:16, 17), which makes up the thirteen.


<hi type="bold">61. unto the sons of Kohath, which were left--</hi>that is, in addition to the priests belonging to the same family and tribe of Levi.

<hi type="bold">by lot, ten cities--</hi>(<reference osisRef="Josh.21.26">Jos 21:26</reference>). The sacred historian gives an explanation (<reference osisRef="1Chr.6.66">1Ch 6:66</reference>). Eight of these are mentioned, but only two of them are taken out of the half tribe of Manasseh (<reference osisRef="1Chr.6.70">1Ch 6:70</reference>). The names of the other two are given (<reference osisRef="Josh.21.21">Jos 21:21</reference>), where full and detailed notices of these arrangements may be found.

61. unto the sons of Kohath, which were left-- that is, in addition to the priests belonging to the same family and tribe of Levi. by lot, ten cities-- (Jos 21:26). The sacred historian gives an explanation (1Ch 6:66). Eight of these are mentioned, but only two of them are taken out of the half tribe of Manasseh (1Ch 6:70). The names of the other two are given (Jos 21:21), where full and detailed notices of these arrangements may be found.


<hi type="bold">62. to the sons of Gershom--</hi>Supply "the children of Israel gave."

62. to the sons of Gershom-- Supply "the children of Israel gave."