1 Chronicles · Chapter 9

V. 1. The book-In the publick records, wherein there was an account of that kingdom, and of the several families in it.

Verse 1. Were reckoned by genealogies] Jarchi considers these as the words of Ezra, the compiler of the book; as if he had said: I have given the genealogies of the Israelites as I have found them in a book which was carried into Babylon, when the people were carried thither for their transgressions; and this book which I found is that which I have transcribed in the preceding chapters.

Verse 1. They were written in the book — In the public records, wherein there was an account of that kingdom, and of the several families in it.

Verse 1. All Israel were reckoned by genealogies, from books carried to Babylon.

V. 2. The first-After the return from Babylon. Dwelt-That took possession of their own lands and cities, which had been formerly allotted them; but of late years had been taken from them for their sins, and possessed by other people. Israelites-The common people of Judah and Israel, called here by the general name of Israelites, which was given them before that unhappy division of the kingdoms, and now is restored to them when the Israelites are united with the Jews in one and the same commonwealth, that so all the names and signs of their former division might be blotted out. And though the generality of the ten tribes were yet in captivity, yet divers of them upon Cyrus’s general proclamation, associated themselves, and returned with those of Judah and Benjamin. Levites-These took possession of the cities belonging to them, as they had need and opportunity. Nethinims-A certain order of men, either Gibeonites or others joined with them, devoted to the service of God, and of his house, and of the priests and Levites; who, that they might attend upon their work without distraction, had certain places and possessions given to them; which they are now said to repossess.

Verse 2. Now the first inhabitants] This is spoken of those who returned from the Babylonish captivity, and of the time in which they returned; for it is insinuated here that other persons afterwards settled at Jerusalem, though these mentioned here were the first on the return from the captivity. Properly speaking, the divisions mentioned in this verse constituted the whole of the Israelitish people, who were, ever since the days of Joshua, divided into the four following classes: 1. The priests. 2. The Levites. 3. The common people, or simple Israelites. 4. The Nethinim, or slaves of the temple, the remains of the Gibeonites, who, having deceived Joshua, were condemned to this service Joshua 9:21, &c. In David’s time it is probable that other conquered people were added, as the successors of the Gibeonites were not sufficient to perform all the drudgery of the temple service.

Verse 2. The first — After the return from Babylon. That dwelt in their possessions — That took possession of their own lands and cities, which had been formerly allotted them, but of late years had been taken from them for their sins, and possessed by other people. Israelites — The common people of Judah and Israel, called here by the general name of Israelites, which was given them before that unhappy division of the kingdoms; and now is restored to them, when the Israelites are united with the Jews in one and the same commonwealth, that so all the names and signs of their former division might be blotted out. And though the generality of the ten tribes were yet in captivity, yet divers of them, upon Cyrus’s general proclamation, associated themselves, and returned with those of Judah and Benjamin. Levites — These took possession of the cities belonging to them, as they had need and opportunity. Nethinims — A certain order of men, either Gibeonites, or others joined with them, who were µynytn, nethinim, given to the priests and Levites for performing the servile offices of the tabernacle or temple: accordingly the LXX. in this place render the word by dedomenoi, persons given. Thus Joshua gave the Gibeonites to be hewers of wood, &c., Joshua 9:21, 27. That they might attend upon their work without distraction, they had certain places and possessions given to them, which they are now said to repossess.

Ver. 2. Nethinims. They were of the seven nations, Gibeonites and others, whom providence had graciously spared, and blessed with the humblest place in the Lord’s house. Persons who had made the vows of Nazarites might be included in this class of men, who did the meaner services for the priests. See Ezra 2:58. 8:20. Joshua 9:23.

2. Israelites… priests… Levites… Nethinim — Four classes of inhabitants. The Israelites here denote the mass of the people, the laity, as distinguished from the three classes next named. The Nethinim — The given ones. Hebrew, µynytn; Septuagint oi dedomenoi. Here this name first occurs as an appellative, though the participle Nethunim, (µnwtn,) from the same root, is applied to the Levites of the time of Moses. Numbers 3:9; 8:19. The Levites were given to Aaron and his sons to do service in the tabernacle. At a later time a number of captive Midianites were given to the Levites to assist them in the charge of the tabernacle, (Numbers 31:47;) and still later the Gibeonites were also given to be “hewers of wood and drawers of water for the congregation, and for the altar of the Lord.” Joshua 9:27. Jewish tradition regards the Nethinim as descendants of those ancient Gibeonitish sanctuary slaves, so that they seem ever to have borne the stigma of a Canaanitish origin. Their work was to perform the menial and laborious service connected with the sanctuary, such as carrying wood and water, and any similar labour which the Levites might require of them. “The only period at which they rise into any thing like prominence, is that of the return from the captivity. In that return the priests were conspicuous and numerous; but the Levites, for some reason unknown to us, hung back. Under Zerubbabel there were but three hundred and forty-one Levites to four thousand two hundred and eighty-nine priests. Ezra 2:36-42. Under Ezra none came up till after a special call. Ezra 8:15. The services of the Nethinim were consequently of more importance, but in their case, also, the small number of those that joined indicates that many preferred remaining in the land of their exile to returning to their old service. Those that did come were consequently thought worthy of special mention. The names of their families were registered with as much care as those of the priests. Ezra 2:43-58. They were admitted, in strict conformity to the letter of the rule of Deuteronomy 29:11, to join in the great covenant with which the restored people inaugurated its new life. Nehemiah 10:28. They, like the priests and Levites, were exempted from taxation by the Persian satraps. Ezra 7:24. They were also under the control of a chief of their own body. Ezra 2:43; Nehemiah 7:46. They took an active part in the work of rebuilding the city, (Nehemiah 3:26,) and the tower of Ophel was assigned to some of them as a residence, (Nehemiah 11:21,) while others dwelt with the Levites in their cities. Ezra 2:70. They took their place in the chronicles of the time as next in order to the Levites.” — SMITH’S Bib. Dict.

Verse 3. And in Jerusalem dwelt] Several of the tribes of Judah, Benjamin, Ephraim, and Manasseh, took advantage of the proclamation of Cyrus to return to Jerusalem, and so mingled with the Israelites, and those to whom Jerusalem had previously appertained; and this was necessary in order to provide a sufficient population for so large a city.

Ver. 3. Ephraim and Manasseh, the scattered families of those tribes returned with Judah. To seek for the ten tribes is therefore a hopeless dream. They occupied Jerusalem and the best of the land by virtue of the king’s edict.

V. 4. Ammihud-That there is so great a diversity of names between this catalogue and that of Nehemiah 11:4-36, may be ascribed to two causes:

1. to the custom of the Hebrews, who used frequently to give several names to one person: and,

2. to the change of times; for here they are named who came up at the first return but many of those in Nehemiah might be such as returned afterward, and came and dwelt either instead of the persons here named, or with them.

Verse 4. Uthai the son of Ammihud] The list here is nearly the same with those found in Ezra and Nehemiah, and contains those who returned to Jerusalem with Zerubbabel; but the list in Nehemiah is more ample, probably because it contains those who came afterwards. The object of the sacred writer here was to give the list of those who came first. Now the first inhabitants, &c.

Verse 4. Ammihud — That there is so great a diversity of names between this catalogue and that Nehemiah 11., may be ascribed to two causes. 1st, To the custom of the Hebrews, who used frequently to give several names to one person. And, 2d, To the change of times; for here they are named who came up at the first return: but many of those in Nehemiah might be such as returned afterward, and came and dwelt, either instead of the persons here named, or with them.

Verse 7. Sallu the son of Meshullam — Who is mentioned, but described by other parents, (Nehemiah 11:7,) or at least by persons under other names. Possibly these were his more immediate, and those his more remote parents: or he might be begotten by the one, and adopted by the other. For it is certain that men are sometimes, in Scripture, called the sons of those that adopted them, or whose right of inheritance fell to them.

V. 9. And fifty-six-They are reckoned but nine hundred and twenty-eight in Nehemiah 11:8, either because there he mentions only those that were by lot determined to dwell at Jerusalem, to whom he here adds those who freely offered themselves to it; or because some of the persons first placed there were dead, or removed from Jerusalem upon some emergent occasion.

Verse 9. Nine hundred and fifty-six — They are reckoned but nine hundred and twenty-eight in Nehemiah 11:8, either because there he mentions only those that were by lot determined to dwell at Jerusalem, to whom he here adds those who freely offered themselves to it; or because some of the persons first placed there were dead, or removed from Jerusalem upon some emergent occasion.

V. 11. The ruler-Or, a ruler in the house of God: not the high-priest, who was Ezra, Ezra 3:8, but a chief ruler under him.

Verse 11. The ruler of the house of God.] The high priest at this time was Jeshua the son of Jozadak, (Ezra 3:8,) and Seraiah, (Nehemiah 11:11,) called here Azariah, was the ruler of the house; the person next in authority to the high priest, and who probably had the guard of the temple and command of the priests, Levites, &c. It is likely that the person here was the same as is called the second priest, 2 Kings 25:18, who was the sagan or high priest’s deputy. See Clarke’s note there, “2 Kings 25:18”.

Verse 11. The ruler — Or rather, a ruler in the house of God — Not the high-priest, who was Ezra, (Ezra 3:8,) but a chief ruler under him.

11. Ruler of the house of God — A designation of the high priest, as by virtue of his office intrusted with the chief authority and control over the temple. The title seems also to have been given to some who were not high priests, (Jeremiah 20:1,) but held a secondary rank, and had charge of the temple-police and guards. “The Rabbies,” says Hervey, “speak very frequently of one second in dignity to the high priest, whom they call the sagan, and who often acted in the high priest’s room. He is the same who is called “the second priest.” 2 Kings 23:4; 25:18. They say Moses was sag-an to Aaron. Thus, too, it is explained of Annas and Caiaphas, (Luke 3:2,) that Annas was sagan. In like manner they say Zadok and Abiathar were high priest and sagan in the time of David. The sagan is also very frequently called memunneh, or prefect of the temple, and upon him chiefly lay the care and charge of the temple services. If the high priest was incapacitated from officiating by any accidental uncleanness, the sagan took his place.”

V. 13. Able men-Heb. mighty men of valour: which is here noted as an excellent qualification for their place; because the priests might meet with great opposition in the discharge of their office, in the execution of the censures upon all impure persons without exception, and in preserving sacred things from violation by the touch of forbidden hands.

Verse 13. And their brethren] What a prodigious number of ecclesiastics to perform the Divine service of one temple! no less than one thousand seven hundred and eighty able-bodied men! and this number is reckoned independently of the two hundred and twelve porters who served at the gates of the house of the Lord, 1 Chronicles 9:22.

Verse 13. Able men — Hebrew, mighty men of valour; which is here mentioned as an excellent qualification for their place; because the priests might meet with great opposition in the discharge of their office, in the execution of the censures upon all impure persons without exception, and in preserving sacred things from violation by the touch of forbidden hands.

Ver. 15. Heresh, the artist or carpenter, as the Vulgate and Montanus read. But rabbi Abulensis says, that the levites did not follow trades; and that this word, though the name of a trade, is also the name of a man.

Verses 16, 17. The villages of the Netophathite — Or, Netophathites: which were in Judah, 1 Chronicles 2:54. Here they now dwelt, either because their proper cities were not yet built; or because they were not yet numerous enough to replenish them. The porters were, &c. — Whose office it was to keep all the gates of the temple, that no unclean person or thing might enter into it.

V. 17. Porters-Whose office it was to keep all the gates of the temple, that no unclean person or thing might enter into it.

Verses 16, 17. The villages of the Netophathite — Or, Netophathites: which were in Judah, 1 Chronicles 2:54. Here they now dwelt, either because their proper cities were not yet built; or because they were not yet numerous enough to replenish them. The porters were, &c. — Whose office it was to keep all the gates of the temple, that no unclean person or thing might enter into it.

V. 18. King’s gate-In the east-gate of the temple, which was so called, because the kings of Judah used to go to the temple through that gate. Under this gate he comprehends all the rest, which also were guarded by these porters. Companies-Or, according to the courses. They kept the gates successively, according to that method into which the Levites were distributed, for the more convenient management of their several offices; among which this of the porters was one.

Verse 18. The king’s gate] That by which the kings of Judah went to the temple; see on 2 Kings 16:18.

Verse 18. King’s gate — In the east gate of the temple; which was so called, because the kings of Judah used to go to the temple through that gate. Under this gate he comprehends all the rest, which also were guarded by these porters. In the companies — Or, according to the courses. They kept the gates successively, according to that method into which the Levites were distributed, for the more convenient management of their several offices, among which this of the porters was one.

18. Porters — Gate or doorkeepers, whose work it was to open, close, and guard the entrances to the sanctuary. Theirs was a responsible office, and none but Levites were intrusted with its duties. The honour attaching to this position is enhanced by the statements of the following verses. Their fathers in the ancient time were intrusted with this noble service, “being over the host of the Lord,” that is, the encampment of his people in the wilderness, and even the distinguished “Phinehas the son of Eleazar” was their ruler in that ancient time.

V. 19. Tabernacle-Namely, in time past, when the tabernacle was standing, before the temple was built. Fathers-The Kohathites. Host-When the Israelites were in the wilderness, encamped in a military manner round about the tabernacle, with whom these were then placed. Entry-Of the veil by which they entered into the tabernacle; which he calls the entry because then there were no gates. The meaning is, that all things were now restored to their primitive order; and the several persons took those offices upon them, which their ancestors had before them.

Verse 19. Keepers of the entry.] Whose business it was to suffer no person to come to the tabernacle but the priests, during the performance of the sacred service; see Jarchi.

Verse 19. Tabernacle — Namely, in time past, when the tabernacle was standing, before the temple was built. Their fathers — The Kohathites. Being over the host of the Lord — When the Israelites were in the wilderness, encamped in a military manner round about the tabernacle, with whom these were then placed. Keepers of the entry — Of the veil by which they entered into the tabernacle; which he calls the entry, because then there were no gates. The meaning is, that all things were now restored to their primitive order; and the several persons took those offices upon them, which their ancestors had before them.

Verse 20. And Phinehas] The Targum says, “And Phinehas, the son of Eleazar, was ruler over them from ancient times, from the day in which the tabernacle was set up in the wilderness; and the WORD of the Lord was his assistant.”

Verse 20. Phinehas was ruler over them — That is, over all the porters, and other Levites and priests before mentioned. The Lord was with him to direct, and assist, and bless him in the discharge of his office, which seems to be here observed to encourage his successor, and consequently all the priests and Levites of this time, to go on courageously and resolutely in their work, not doubting but God would stand by them as he had stood by their fathers.

Ver. 20. Phinehas—was the ruler. The Vulgate reads, was their “duke” before the Lord. Each highpriest had the dignity of a prince.

V. 21. Was-In the time of David, as the following verse sheweth. Porter-Chief porter. The door-Of the door which led out of the priests court into the tabernacle, in which the ark was placed. Before the temple was built, they had a mean and moveable tent, which they made use of in the mean time. They that cannot yet have a temple, let them be thankful for a tabernacle, and make the best use of it. Never let God’s work be left undone, for want of a place to do it in.

Verse 21. Zechariah was porter — Chief porter, namely, in the time of David, as the following verse shows. Of the door of the tabernacle — The door which led out of the priests’ court into the tabernacle, in which the ark was placed. Before the temple was built, they had a mean and moveable tent which they made use of in the mean time. They that cannot yet have a temple, let them be thankful for a tabernacle, and make the best use of it. Never let God’s work be left undone, for want of a place to do it in.

V. 22. Villages-Where their usual residence was, and whence they came to Jerusalem in their courses. Ordain-In the times of the judges there was much disorder both in the Jewish state and church, and the Levites came to the tabernacle promiscuously, and as their inclinations or occasions brought them. But Samuel observing they were greatly increased, began to think of establishing order in their ministration. And these intentions of his probably were communicated to David, who after his own peaceable settlement in his throne, revived and perfected Samuel’s design, and took care to put it in execution.

Verse 22. These were reckoned in their villages — Where their usual residence was, and whence they came to Jerusalem in their courses. Whom David and Samuel did ordain — In the times of the judges there was much disorder both in the Jewish state and church, and the Levites came to the tabernacle promiscuously, and as their inclinations or occasions brought them. But Samuel, observing they were greatly increased, began to think of establishing order in their ministration. And these intentions of his, probably, were communicated to David, who, after his own peaceable settlement in his throne, revived and perfected Samuel’s design, and took care to put it in execution.

22. Whom David and Samuel the seer did ordain — This statement adds further to the dignity and honour of the office of the porters. But Samuel the seer was dead long before David reorganized and arranged the various departments of the sanctuary service, and so this passage is to be understood of Samuel’s indirect assistance in the matter, either by planning and advising with David on the subject during his lifetime, or, as is more probable, by actually taking measures to organize and arrange the Levites for service during the reign of Saul. “The mention of Samuel after David,” says Keil, “has not a chronological signification, but David is named first on account of his connexion with the matter in hand, for the thorough reorganization of the worship, and the classification of the persons engaged in carrying it on, originated with David. For these arrangements of David, however, Samuel had prepared the way in his struggle for the restoration of the theocracy, and of the worship which had fallen into desuetude under Eli and his profligate sons. To do this in any measure he must have, without doubt, ordained trustworthy men to the individual offices, and thus have prepared the way for King David.”

V. 23. The oversight-Namely, in David’s time. Tabernacle-This is added to explain what he means by the house of the Lord, not that tabernacle which David had set up for the ark; but that more solemn tabernacle, which Moses had made by God’s express command; which in David’s time was at Gibeon; in which God was worshipped until the temple was built. Wards-By turns or courses.

Verse 23. They and their children had the oversight — Namely, in David’s time. Of the tabernacle — This is added to explain what he means by the house of the Lord: not that tabernacle which David had set up for the ark, but that more solemn tabernacle, which Moses had made by God’s express command; which in David’s time was at Gibeon; in which God was worshipped until the temple was built. By wards — By turns or courses.

23. By wards — Rather, for a guard.

V. 25. To come-From their several villages to the place of worship. Seven days-Every seventh day the courses were changed, and the new comers were to tarry ‘till the next sabbath day. With them-To be with them, with the chief porters, who alway’s abode in the place of God’s worship.

Verse 25. Their brethren were to come — From their several villages to the place of worship. After seven days — Every seventh day the courses were changed, and the new-comers were to tarry till the next sabbath day. From time to time with them — To be with them, with the chief porters, who always abode in the place of God’s worship.

V. 26. Set office-These were constantly upon the place, in the execution of their office, that they might oversee the inferior porters in their work. Treasuries-In which the sacred utensils and other treasures belonging to the temple, were kept.

Verses 26, 27. These Levites were in their set office — These were constantly upon the place, in the execution of their office, that they might oversee the inferior porters in their work. Were over the treasuries — In which the sacred utensils, and other treasures belonging to the temple, were kept. They lodged round about the house of God — They were not permitted to dwell in the villages as their brethren were, but were obliged to constant residence in the place, because their office required it.

Verses 26, 27. These Levites were in their set office — These were constantly upon the place, in the execution of their office, that they might oversee the inferior porters in their work. Were over the treasuries — In which the sacred utensils, and other treasures belonging to the temple, were kept. They lodged round about the house of God — They were not permitted to dwell in the villages as their brethren were, but were obliged to constant residence in the place, because their office required it.

28. The ministering vessels — As these seem to be distinguished from the ordinary vessels of the sanctuary mentioned in the next verse, they are understood by Bertheau and Keil to be the peculiarly costly vessels; for example, “the golden cups for the libations, etc., which were brought from the treasure chamber only for a short time for use in the service.” By tale — Or, by number. They were carefully numbered, both when brought in and taken out, lest any one of them should become lost or missing.

29. All the instruments of the sanctuary — Such as are enumerated in 1 Kings 7:45-50. Fine flour… wine… oil… frankincense… spices — Compare Exodus 25:6; 29:40; 30:23-38; Leviticus 2:2; 23:13; Numbers 15:5.

V. 30. The ointment-This is added to shew, that though the Levites were intrusted with the keeping of this ointment, yet none but the priests could make it.

Verse 30. The sons of the priests made the ointment] Only the priests were permitted to make this ointment; all others were forbidden to do it on pain of death; see Exodus 30:34-38, and the notes there.

Verses 30, 31. The sons of the priests made the ointment — This is added to show, that though the Levites were intrusted with the keeping of this ointment, yet none but the priests could make it. Over the things made in the pans — Was to take care that fine flour might be provided, that when occasion required they might make cakes in pans.

V. 31. The pans-Was to take care that fine flour might be provided, that when occasion required they might make cakes in pans.

Verses 30, 31. The sons of the priests made the ointment — This is added to show, that though the Levites were intrusted with the keeping of this ointment, yet none but the priests could make it. Over the things made in the pans — Was to take care that fine flour might be provided, that when occasion required they might make cakes in pans.

31. Things that were made in the pans — The meat or bread offerings. See on Leviticus 2:4-7.

32. Showbread — See Leviticus 24:5-9.

V. 33. These-Others of the Levites; of whose several offices he had spoken before. Are-Or rather, were; which is understood, all along in the foregoing and following verses. Chambers-That they might be ready to come whensoever they were called to the service of God in the tabernacle. Free-From all trouble and employment, that they might wholly attend upon the proper work. That work-Either composing or ordering sacred songs; or actually singing; or teaching others to sing them. Day and night-Continually, and particularly in the morning and evening, the two times appointed for solemn service. Thus was God continually praised, as it is fit he should be, who is continually doing us good.

Verse 33. And these — Others of the Levites; of whose several offices he had spoken before. Are — Or rather, were; which is understood all along in the foregoing and following verses. Remaining in the chambers — That they might be ready to come whensoever they were called to the service of God in the tabernacle. Were free — From all trouble and employment, that they might wholly attend upon their proper work; which was either composing or ordering sacred songs, or actually singing, or teaching others to sing them. Day and night — Continually, and particularly in the morning and evening, the two times appointed for solemn service. Thus was God continually praised, as it is fit he should be, who is continually doing us good.

V. 34. Jerusalem-Upon their return from Babylon they were not suffered to chuse their habitations in the country, as others were, but were obliged to settle themselves at Jerusalem, that they might constantly attend upon God’s service there.

Verses 34, 35. These dwelt at Jerusalem — Upon their return from Babylon they were not suffered to choose their habitations in the country, as others were, but were obliged to settle themselves at Jerusalem, that they might constantly attend upon God’s service there. Whose wife’s name was Maachah — In this and the following verses he repeats Saul’s genealogy, that he might make way for the following history.

V. 35. Maachah-In this and the following verses, he repeats Saul’s genealogy, that he might make way for the following history.

Verse 35. Whose wife’s name was Maachah] Here our translators have departed from the original, for the word is wtja achotho, his SISTER; but the Vulgate, Septuagint, Syriac, Arabic, and Chaldee, have WIFE; to which may be added 1 Chronicles 8:29, the parallel place. Almost all the early editions, as well as the MS. editions, have the same reading. Of all the Polyglots the Complutensian alone has wtva ishto, his WIFE. His wife is the reading also of Vatablus’s Polyglot, but in the margin he observes that other copies have his sister. There is most certainly a fault somewhere, for Maachah could not be both the sister and wife of Jehiel. Whether, therefore, 1 Chronicles 8:29 has been altered from this, or this altered from that, who can tell? A single letter makes the whole difference: if the word be written with j cheth, it is SISTER; if with v shin, it is WIFE. The latter is most probably the true reading. It is so in three very ancient MSS. in my own possession.

Verses 34, 35. These dwelt at Jerusalem — Upon their return from Babylon they were not suffered to choose their habitations in the country, as others were, but were obliged to settle themselves at Jerusalem, that they might constantly attend upon God’s service there. Whose wife’s name was Maachah — In this and the following verses he repeats Saul’s genealogy, that he might make way for the following history.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

Verse 41. And Ahaz.] This is added by our translators from 1 Chronicles 8:35, but such liberties should only be taken in a note; for although the words are now sufficiently distinguished from the text by being printed in Italics, yet it is too much to expect that every editor of a Bible will attend to such distinctions, and in process of time the words will be found incorporated with the text.

Ver. 35, and the following verses, are a repetition of what we find in 1 Chronicles 8:29-38. where see the notes.

I CHRONICLES

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.

35-44. This register is substantially identical with that of 1 Chronicles 8:29-38, and is repeated here to form a transition to the account of Saul’s death, which the writer inserts, in chap. x, as an introduction to the history of David’s reign. Keil thinks the two documents were derived from different sources, and thus accounts for their slight differences; while others think the differences have arisen from corruptions in the text, and in some cases, perhaps, by design of the compiler himself.