--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 402 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/402/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 402. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/402/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 402. 1 Chronicles · 3 of 19 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/402/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/402/#p-N ### Verse 18 [¶1] Azubah - "And why was she called Azubah? Because she was barren and despised. But her injury was manifested before the Lord; and she was comforted, and adorned with wisdom; and she span, skilfully, goats' hair for the court of the tabernacle." - T. ### Verse 20 [¶3] Uri begat Bezaleel - This was probably the famous artist mentioned [Exo 31:2] (note), etc., where see the notes. ### Verse 34 [¶5] Whose name was Jarha - "And he gave him his liberty, and gave him Sheshan his daughter to wife." - T. ### Verse 42 [¶7] Now the sons of Caleb - This was not Caleb the son of Jephunneh, but Caleb the son of Hezron, [1Chr 2:18], [1Chr 2:50]. But some think that Caleb the son of Hezron was the grandson of Caleb, son of Jephunneh; but this is probably fanciful. [¶8] The father of Ziph - "The prince of the Ziphites." - T. ### Verse 52 [¶10] Shobal - had sons - "Disciples and priests, to whom belonged the half of the oblations." - T. ### Verse 53 [¶12] The families of Kirjath-jearim - "These were the children of Moses, which Zipporah bare to him, viz., the Jethrites, the Shumathites, and the Mishraites; of these came the disciples of the prophets Zarah and Eshtaol." - T. ### Verse 54 [¶14] The sons of Salma - "The righteous Bethlehemites, who had a good name, as the Netophathites, who removed the guards which Jeroboam had placed in the way lest the people should carry the first-fruits to Jerusalem: for the sons of Salma carried baskets full of first-fruits privately to Jerusalem; and having cloven wood, they made ladders, and brought them to Jerusalem to be laid up in Beth-mokad for oblations. These came from the lineage of Joab the son of Zeruiah; and some of them were priests; and they divided the residue of the sacrifices with the sons of the prophets who were in Zorah." - T. ### Verse 55 [¶16] The families - "The families of the Rechabites, the sons of Eliezer the son of Misco, the disciple of Jabez; he was Othniel, the son of Kenaz. And he was called Jabez, because in his council he instituted a school of disciples; they were called Tirathim, because in their hymns their voice was like trumpets; and Shimathim, because in hearing they lifted up their faces, i.e., in prayer; and Suchathim, because they were overshadowed by the Spirit of prophecy. These Salmaei were the children of Zipporah, who were numbered among the Levites who came from the stock of Moses, the master of Israel, whose righteousness profited them more than chariots and horses." - T. See on [1Chr 4:9-10] (note). [¶17] Is the above explanation of Tirathites, Shimeathites, and Suchathites, the Targumist refers to the import of the Hebrew roots, whence these names are derived. See [1Chr 4:10]. In this chapter many names of cities are given as the names of men. ### Introduction [¶19] The children of David which were born to him in Hebron, [1Chr 3:1-4]. Those born to him in Jerusalem, [1Chr 3:5-9]. The regal line from Solomon, [1Chr 3:10-24]. ### Verse 1 [¶21] The second, Daniel - In [2Sam 3:3], this person is called Chileab; he probably had two names. The Targum says, "The second, Daniel, who was also called Chileab, because he was in every respect like to his father." The Targumist refers here to the import of the word כלאב ke-le-ab, like to the father. Jarchi says the two names were given to this person because David, having taken Abigail immediately after the death of Nabal, it could not be ascertained whether this child were the son of David or of Nabal, therefore David called him דניאל Daniel, God is my Judge, and כלאב Chileab, he who is like to the father; probably from the striking resemblance he bore to David, his reputed father. "God is my Judge, I have not fathered another man's child; this is entirely like unto myself. ### Verse 3 [¶23] By Eglah his wide - The Targum, Jarchi, and others, maintain that this was Michal, the daughter of Saul; but this does not well agree with [2Sam 6:23] : Michal had no child to the day of her death. Yet she might have had a child before the time that is mentioned above. ### Verse 5 [¶25] Shimea, and Shobab - Solomon is mentioned last, though he was the eldest of these four sons, because the genealogy was to be continued from him. Bath-shua בת שוע is the same as Bath-sheba, בת שבע the ו vau being put by mistake in the former for ב beth in the latter. ### Verse 6 [¶27] Elishama, and Eliphelet - In this and the eighth verse these two names occur twice; some think this is a mistake, but others suppose that two persons of these names died young, and that the next born received the name of the deceased. - See Jarchi. ### Verse 8 [¶29] Nine - There are thirteen if we count the four sons of Bath-sheba, and nine without them; and in the second book of Samuel there are eleven, reckoning the above four, and without them only seven. In the book of Samuel probably only those who were alive were reckoned, while the author of the Chronicles comprises those also who were dead in this enumeration. Jarchi supposes that the duplicate Elishama and Eliphelet are those which increase the regular number seven to nine; and that the dead without posterity, as well as the living, are mentioned to increase the number of David's descendants; for, says he, the whole book is written for the honor of David and his seed. ### Verse 9 [¶31] And Tamar their sister - This is the only daughter of David whose name is on record; and yet he is said to have had both Sons and Daughters, [2Sam 5:13]. ### Verse 16 [¶33] Zedekiah his son - If this be the same who was the last king of Judah, before the captivity, the word son must be taken here to signify successor; for it is certain that Zedekiah was the successor of Jeconiah, and that Zedekiah was the son of Josiah, and not of Jehoiakim. ### Verse 17 [¶35] The sons of Jeconiah - Jeremiah has said ([Jer 22:30]) that Jeconiah, or, as he calls him, Coniah, should be childless; but this must refer to his posterity being deprived of the throne, and indeed thus the prophet interprets it himself: For no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah. [¶36] Assir - Salathiel was not the son of Assir, but of Jeconiah, [Mat 1:12]. Who then was Assir? Possibly nobody; for as the Hebrew אסר assir signifies a prisoner, it may be considered as an epithet of Jeconiah, who we know was a very long time prisoner in Babylon. See [2Kgs 24:15] and Calmet. ### Verse 18 [¶38] Malchiram also - Calmet supposes we should read here, And the sons of Salathiel were Malchiram and Pedaiah, etc. ### Verse 19 [¶40] The sons of Pedaiah - Houbigant thinks these words should be omitted. Pedaiah is wanting in the Arabic and Syriac. If this be omitted, Zerubbabel will appear to be the son of Salathiel, according to [Mat 1:12], and not the son of Pedaiah, as here stated. ### Verse 22 [¶42] The sons of Shemaiah - six - Five only are found in the text, and the versions give us no assistance; neither do the MSS. correct the place. If the father be not here included with his sons, some name must be lost out of the text. ### Verse 24 [¶44] And Anani - "This is the King Messiah who is to be revealed." - T. Jarchi says the same, and refers to [Dan 7:13] : Behold, one like the Son of man came with the clouds (ענני ananey) of heaven. For this application of the word he gives a fanciful reason, not worthy to be repeated. The Syriac and Arabic omit several names in this table, and make only twenty-three verses in the chapter: but such differences are frequent in the books of Chronicles.