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Commentary Index | Return to PrayerRequest.com | DownloadInternational Standard Bible Encyclopedia: Genealogy
Subjects in this Topic:
jē-nē-al´o-ji, jen-ē̇-al´ō̇-ji:
1. Definition
2. Biblical References
3. Importance of Genealogies
4. Their Historical Value
5. Principles of Interpretation
6. Principles of Compilation
7. Sources
8. Principal Genealogies and Lists
Literature
1. Definition
The Old Testament translates (once, ) the noun יחשׂ, yahÌ£as; ספר היּחשׂ, sÌ£eÌ„pher ha-yahÌ£as, “book of the genealogyâ€; also translates a denominate verb in Hithpael, יחשׂ, yaÌ„hÌ£as, “sprout†“grow†(compare family “treeâ€); התיחשׂ, hithyahÌ£eÌ„s, “genealogyâ€; the idea is conveyed in other phrases, as ספת תּולדות, sÌ£eÌ„pher toÌ„ledhoÌ„th, “book of the generations,†or simply תּולדות, toÌ„ledhoÌ„th, “generations.†In the New Testament it transliterates γενεαλογιÌα, genealogıÌa, “account of descent,†; . In , βιÌβλος γενεÌσεως, bıÌblos geneÌseoÌ„s, “book of the generation†of Jesus Christ, is rendered in the American Revised Version, margin “the genealogy of Jesus Christâ€; a family register, or register of families, as , etc.; the tracing backward or forward of the line of ancestry of individual, family, tribe, or nation; pedigree. In Timothy and Titus refers probably to the Gnostic (or similar) lists of successive emanations from Deity in the development of created existence.
2. Biblical References
According to the Old Testament, the genealogical interest dates back to the beginnings of sacred history. It appears in the early genealogical tables of Gen 5; 10; 46, etc.; in -27, where the sons of Reuben, Simeon and especially Levi, are given; in ; 26:2-51, where the poll of fighting men is made on genealogical principles; in , where the positions on the march and in camp are determined by tribes and families; in David's division of priests and Levites into courses and companies (1 Ch 6-9); is referred to in the account of Jeroboam's reign ( margin, “the words of Iddo, after the manner of genealogiesâ€); is made prominent in Hezekiah's reforms when he reckoned the whole nation by genealogies (; -19); is seen in Jotham's reign when the Reubenites and Gadites are reckoned genealogically (). Zerubbabel took a census, and settled the returning exiles according to their genealogies (-24; 1 Ch 9; Ezr 2; Neh 7; 11; 12). With the rigid exclusion of all foreign intermixtures by the leaders of the Restoration (Ezr 10; ; -31), the genealogical interest naturally deepened until it reached its climax, perhaps in the time of Christ and up to the destruction of Jerusalem. Josephus, in the opening of his Life, states that his own pedigree was registered in the public records. Many families in Christ's time clearly possessed such lists (, etc.). The affirmed, reiterated and unquestioned Davidic descent of Christ in the New Testament, with His explicit genealogies (Mt 1:1-17; Lk 3:23-38); Paul's statement of his own descent; Barnabas' Levitical descent, are cases in point. Davididae, descendants of David, are found as late as the Roman period. There is a tradition that Herod I destroyed the genealogical lists at Jerusalem to strengthen his own seat, but more probably they persisted until the destruction of Jerusalem.
3. Importance of Genealogies
Genealogical accuracy, always of interest both to primitive and more highly civilized peoples, was made especially important by the facts that the land was promised to the descendants of Abraham, Isaac, Jacob, that the priesthood was exclusively hereditary, that the royal succession of Judah lay in the Davidic house, that the division and occupation of the land was according to tribes, families and fathers' houses; and for the Davididae, at least, that the Messiah was to be of the house of David. The exile and return, which fixed indelibly in the Jewish mind the ideas of monotheism, and of the selection and sacred mission of Israel, also fixed and deepened the genealogical idea, prominently so in the various assignments by families, and in the rejection in various ways of those who could not prove their genealogies. But it seems extreme to date, as with many modern critics, its real cultivation from this time. In the importance attached to genealogies the Hebrew resembles many other ancient literatures, notably the Egyptian Greek, and Arabic, but also including Romans, Kelts, Saxons, the earliest history naturally being drawn upon genealogical as well as on annalie lines. A modern tendency to overestimate the likeness and underestimate the unlikeness of the Scripture to its undoubtedly cognate literatures finds in the voluminous artificial genealogical material, which grew up in Arabia after the time of the caliph Omar, an almost exact analogue to the genealogical interest at the time of the return. This, however, is on the assumption of the late date of most of the genealogical material in the older New Testament books, and rests in turn on the assumption that the progress of religious thought and life in Israel was essentially the same as in all other countries; an evolutionary development, practically, if not theoretically, purely naturalistic in its genesis and progress.
4. Their Historical Value
The direct historical value of the Scripture genealogies is variously estimated. The critically reconstructive school finds them chiefly in the late (priestly) strata of the early books, and dates Chronicles-Ezra-Nehemiah (our fullest sources) about 300 bc, holding it to be a priestly reconstruction of the national history wrought with great freedom by the “Chronicler.†Upon this hypothesis the chief value of the genealogies is as a mirror of the mind and ideas of their authors or recorders, a treasury of reflections on the geographical, ethnological and genealogical status as believed in at their time, and a study of the effect of naïve and exaggerated patriotism dealing with the supposed facts of national life, or else, in the extreme instance, a highly interesting example of bold and inventive juggling with facts by men with a theory, in this particular case a priestly one, as with the “Chronicler.†To more conservative scholars who accept the Old Testament at its face value, the genealogies are a rich mine of historical, personal and ethnographic, as well as religious, information, whose working, however, is much hindered by the inevitable corruption of the text, and by our lack of correlative explanatory information. Much interesting illustrative matter may be looked for from such archaeological explorations as those at Gezer and elsewhere under the Palestine Exploration Society, the names on the pottery throwing light on the name- lists in Chronicles, and the similar discoveries on the supposed site of Ahab's palace in Samaria, which also illustrate the conflict between Baal and Yahweh worship by the proportion of the proper names compounded by “Baal†or “Jah†(see Macalister, Bible Sidelights from Gezer, 150ff; PEF, 1905, 243, 328; Harvard Theological Review, 1911). In spite of all such illustrative data, however, the genealogies must necessarily continue to present many insoluble problems. A great desideratum is a careful and systematic study of the whole question by some modern conservative scholar endowed with the patience and insight of the late Lord A.C. Hervey, and equipped with the fruits of the latest discoveries. While much curious and suggestive information may be derived from an intensive study of the names and relationships in the genealogies (although here the student needs to watch his theories), their greatest present value lies in the picture they present of the large-hearted cosmopolitanism, or international brotherliness, in the older ones, notably Gen 10, recognizing so clearly that God hath made of one all nations to dwell on the earth; and, as they progress, in the successive selection and narrowing as their lines converge upon the Messiah.
5. Principles of Interpretation
In the evaluation and interpretation of the genealogies, certain facts and principles must be held in mind. (1) Lists of names necessarily suffer more in transmission than other literature, since there is almost no connectional suggestion as to their real form. Divergences in different versions, or in different stages, of the same genealogy are therefore to be looked for, with many tangles hard to unravel, and it is precisely at this point that analytic and constructive criticism needs to proceed most modestly and restrain any possible tendency unduly to theorize. (2) Frequently in the Scriptural lists names of nations, countries, cities, districts or clans are found mingled with the names of individuals. This is natural, either as the personification of the clan or nation under the name of its chief, or chief progenitor, or as the designation of the individual clan, family or nation, from its location, so common among many nations. Many of the cases where this occurs are so obvious that the rule may not be unsafe to consider all names as probably standing for individuals where the larger geographical or other reference is not unmistakably clear. This is undoubtedly the intent and understanding of those who transmitted and received them. (3) It is not necessary to assume that the ancestors of various tribes or families are eponymous, even though otherwise unknown. The Scriptural explanation of the formation of tribes by the expansion and division of families is not improbable, and is entitled to a certain presumption of correctness. Furthermore, it is extremely difficult to establish a stopping-point for the application of the eponymous theory; under its spell the sons of Jacob disappear, and Jacob, Isaac and even Abraham become questionable. (4) The present quite popular similar assumption that personal details in the genealogy stand for details of tribal history, as, for instance, the taking of a concubine means rather an alliance with, or absorption of, an inferior tribe or clan, is a fascinating and far-reaching generalization, but it lacks confirmation, and would make of the Scripture an allegorical enigma in which historical personages and events, personified peoples or countries, and imaginary ancestors are mingled in inextricable confusion. (5) Scriptural genealogies are often given a regular number of generations by omitting various intermediate steps. The genealogies of Jesus, for instance, cover 42 generations, in 3 subdivisions of 14 each. Other instances are found in the Old Testament, where the regularity or symmetry is clearly intentional. Instance Jacob's 70 descendants, and the 70 nations of Gen 10. This has in modern eyes an artificial look, but by no means necessarily involves violence done to the facts under the genealogist's purview, and is readily and creditably accounted for by his conceptions and purposes. The theory that in some cases the requisite number has been built up by the insertion of imaginary names (see Curtis, ICC, “Chronicles,†135) has another aspect, and does not seem necessary to account for the facts, or to have sufficient facts to sustain it. See , (6) below. It involves a view of the mental and moral equipment and point of view of the Chronicler in particular, which would not seem to leave him many shreds of either historical, or “religious†value, and which a sounder criticism will surely very materially modify. (6) Much perplexity and confusion is avoided by remembering that other modes of entrance into the family, clan, tribe or nation obtained than that by birth: capture, adoption, the substitution of one clan for another just become extinct, marriage. Hence, “son of,†“father of,†“begat,†have broader technical meanings, indicating adoptive or official connection or “descent,†as well as actual consanguinity, nearer or remote, “son†also meaning “grandson,†“great-grandson,†etc. Instance Caleb, the son of Jephunneh, of the tribe of Judah, styled () a descendant of Hezron and son of Hur, but also, in token of his original descent, called the Kenizzite or “son of Kenaz†(), etc. Similarly, where in an earlier genealogy a clan or individual is assigned to a certain tribe, and in a later to another, it has been “grafted in.†But while these methods of accretion clearly obtained, the nations freely absorbing neighboring or surrounding peoples, families, or persons, families likewise absorbing individuals, as in American Indian, and many other tribes; yet, as in them, the descent and connection by birth constituted the main line, and in any given case has the presumption unless clear facts to the contrary exist. (7) The repetition of the same name in the same genealogy, as in that of the high priests (-15), rouses “suspicion†in some minds, but unnecessarily. It is very natural, and not uncommon, to find grandfathers and grandsons, especially among the Hebrews, receiving the same name (). This would be especially to be expected in a hereditary caste or office like the priesthood. (8) The existence of the same name in different genealogies is not uncommon, and neither implies nor should cause confusion. (9) The omission of one or many links in the succession, often clearly caused by the desire for symmetry, is frequent where the cause is unknown, the writers being careful only to indicate the connection more or less generally, without feeling bound to follow every step. Tribes were divided into families, and families into fathers' houses; tribe, family and fathers' house regularly constituting links in a formal genealogy, while between them and the person to be identified any or all links may be omitted. In similar fashion, there is an absence of any care to keep the successive generations absolutely distinct in a formal fashion, son and grandson being designated as alike “son†of the same ancestor. , for instance, contains grandsons as well as sons of Benjamin, Bela, Becher, Ashbel, Gera, Nanman, Ehi, etc. This would be especially true where the son as well as the father became founder of a house. Some confusion is occasionally caused by the lack of rigid attention to precise terminology, a characteristic of the Hebrew mind. Strictly the tribe, שבט, sheÌ„bhetÌ£ (in the Priestly Code (P), מטּה, matÌ£tÌ£eh), is the larger subdivision, then the clan, מש×פחה, mishpaÌ„hÌ£aÌ„h, “family,†and then the “house†or “fathers' house,†בּית, bayith, or בּית ×ב, beÌ„th 'aÌ„bh, בּית ×בות, beÌ„th 'aÌ„bhoÌ„th; but sometimes a “fathers' house†is a tribe (), or a clan (). In this connection it is to be remembered again that sequence of generations often has to do with families rather than with individuals, and represents the succession to the inheritance or headship, rather than the actual relationship of father and son. (10) Genealogies are of two forms, the descending, as Gen 10: “The sons of Japheth: Gomer,†etc.; “The sons of Gomer: Ashkenaz,†etc.; and the ascending, : “Ezra, the son of Seraiah, the son of Azariah, the son of Hilkiah,†etc. The descending are the usual. (11) Feminine names are occasionally found, where there is anything remarkable about them, as Sarai and Milcah (), Rebekah (), etc.; or where any right or property is transmitted through them, as the daughters of Zelophehad, who claimed and were accorded “a possession among the brethren of (their) father†(; -11 ), etc. In such cases as Azubah and Ephrath, successive wives of Caleb (-20), many modern critics find tribal history enshrined in this case, “Caleb†or “dog†tribe having removed from Azubah, “deserted†to Ephrathah, Bethlehem, in Northern Judah. But the principle is not, and cannot be, carried Out consistently. (12) The state of the text is such, especially in Chronicles, that it is not easy, or rather not possible, to construct a complete genealogical table after the modern form. Names and words have dropped out, and other names have been changed, so that the connection is often difficult and sometimes impossible to trace. The different genealogies also represent different stages in the history and, at many places, cannot with any knowledge now at our command be completely adjusted to each other, just as geographical notices at different periods must necessarily be inconsistent. (13) In the present state of our knowledge, and of the text, and also considering the large and vague chronological methods of the Hebrews, the genealogies can give us comparatively little chronological assistance. The uncertainty as to the actual length of a generation, and the custom of frequently omitting links in the descent, increases the difficulty; so that unless they possess special marks of completeness, or have outstanding historical relationships which determine or corroborate them, or several parallel genealogies confirm each other, they must be used with great caution. Their interest is historical, biographical, successional or hereditary, rather than chronological.
6. Principles of Compilation
The principal genealogical material of the Old Testament is found in Gen 5; 10; 11; 22; 25; 29; 30; 35; 36; 46; Ex 6; Nu 1; 2; 7; 10; 13; 26; 34; scattered notices in Josh, Ruth, 1 Sam; 2 Sam 3; 5; 23; 1 Ki 4; 1 Ch 1 through 9; 11; 12; 15; 23 through 27; 2 Ch 23; 29; Ezr 2; 7; 10; Neh 3; 7; 10; 11; 12. The genealogies of our Lord (Mt 1:1-17; Lk 3:23-38) are the only New Testament material. The Old Testament and New Testament genealogies bring the record down from the creation to the birth of Christ. After tracing the descent from Adam to Jacob, incidentally (Gen 10) giving the pedigree of the various nations within their purview, the Hebrew genealogists give the pedigree of the twelve tribes. As was to be expected, those tribes, which in the developing history assumed greater prominence, received the chief attention. Dan is carried down but 1 generation, and credited with but 1 descendant; Zebulun 1 generation, 3 sons; Naphtali 1 generation, 4 sons; Issachar 4 generations, 15 descendants; Manasseh 4 generations, 39 descendants; Asher 7 generations, 40 descendants; Reuben 8 (?) generations, 22 descendants; Gad 10 generations, 28 descendants; Ephraim 14 (?) generations, 25 descendants. Levi, perhaps first as the priestly tribe, Judah next as the royal, Benjamin as most closely associated with the others, and all three as the survivors of the exile (although representatives of other tribes shared in the return) are treated with the greatest fullness.
7. Sources
Chronicles furnishes us the largest amount of genealogical information, where coincident with the older genealogies, clearly deriving its data from them. Its extra-canonical sources are a matter of considerable difference among critics, many holding that the books cited by the Chronicler as his sources (“The Book of the Kings of Israel and Judah,†“The Book of the Kings of Judah and Israel,†“The History of Samuel the Seer,†“The History of Nathan the Prophet,†etc., to the number of perhaps 16) are our canonical books, with the addition of a “Midrashic History of Israel,†from which he quotes the most freely. But the citations are made with such fullness, vividness, and particularity of reference, that it is hard to believe that he did not have before him extensive extra-canonical documents. This is the impression he clearly seeks to convey. Torrey (AJSL, XXV, 195) considers that he cit, es this array of authority purely “out of his head,†for impressiveness' sake, a theory which leaves the Chronicler no historical value whatever. It is extremely likely that he had before him also oral and written sources that he has not cited, records, private or public lists, pedigrees, etc., freely using them for his later lists and descents. For the post-exilic names and lists, Ezra-Nehemiah also furnish us much material. In this article no attempt is made at an exhaustive treatment, the aim being rather by a number of characteristic examples to give an idea of the quality, methods and problems of the Bible genealogies.
8. Principal Genealogies and Lists
In the early genealogies the particular strata to which each has been assigned by reconstructive critics is here indicated by J, the Priestly Code (P), etc. The signs “=†or “:†following individual names indicate sonship.
(1) -24 - The Cainites (Assigned to P)
Seven generations to Jabal, Jubal and Tubal-cain, explaining the hereditary origin of certain occupations (supposed by many to be a shorter version of chapter 5).
(2) , - The Sethites (Assigned to J)
(3) Genesis 5:1-32 - The Book of the Generations of Adam (Assigned to The Priestly Code (P), Except J)
Brings the genealogy down to Noah, and gives the chronology to the Flood. The numbers in the Hebrew Massoretic Text, the Samaritan Hebrew, and the Septuagint differ, Massoretic Text aggregating 1,656 years, Samaritan 1,307 years, and Septuagint 2,242 years. Some scholars hold this list to be framed upon that of the ten Babylonian kings given in Berosus, ending with Xisuthrus, the Babylonian Noah. An original primitive tradition, from which both lists are derived, the Hebrew being the nearer, is not impossible. Both the “Cainite†list in Gen 4 and this “Sethite†list end with three brothers.
(4) Genesis 10:1-32 - The Generations of the Sons of Noah
“The Table of Nations†(assigned to the Priestly Code (P), -7; J, -19; the Priestly Code (P), ; J, ; the Priestly Code (P), ; J, -30; the Priestly Code (P), , ). Found in abridged form in 1 Ch 1:5-24.
I. Japheth = Gomer, Magog, Badai, Javan, Tubal, Meshech, Tiras
1. Gomer = Ashkenaz, Riphath (, Diphath), Togarmah.
2. Javan = Elisha, Tarshish, Kittim, Dodanim (Rodanim, 1 Ch 17, is probably correct, a “ד, dâ€, having been substituted by a copyist for “ר, râ€).
II. Ham = Cush, Mizraim, Put, Canaan
1. Cush = Seba, Havilah, Sibtah, Raamah, Sabteca (Nimrod).
2. Mizraim = Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (whence the Philis), Caphtorim.
3. Canaan = Zidon (Chronicles, Sidon), Heth; the Jebusite, Amorite, Girgashite, Hivite, Arkite, Sinite, Arvadite, Zemarite, Hittite.
4. Raamah (son of Cush ) = Sheba, Dedan.
III. Elam = Asshur, Arpachshad, Lud, Aramaic
1. Aram = Uz, Hul, Gether, Mash (Chronicles, Meshech).
2. Arpachshad = Shelah = Eber = Peleg, Joktan.
3. Joktan (son of Eber) = Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir, Havilah, Jobab.
4. Peleg (son of Eber) = Reu = Serug = Nahor = Terah = Abraham.
Nearly all these names are of peoples, cities or districts. That Noah, Shem, Ham, Japheth, Nahor, Terah, Abraham, Nimrod, and probably Peleg, Reu, Serug, represent actual persons the general tenor of the narrative and the general teaching of Scripture clearly indicate, although many critics consider these also as purely eponymous. The others can mostly be more or less clearly identified ethnographically or geographically. This table represents the nations known to the writer, and in general, although not in all particulars, expresses the ethnographical relationships as far as they are now known to modern research. It follows a partly ethnological, partly geographical scheme, the descendants of Japheth in general representing the Aryan stock settled in Asia Minor, Media, Armenia, Greece, and the islands of the Mediterranean; those of Ham representing the Hamitic races in Ethiopia, Egypt, in Southwest Arabia, and Southern Babylonia. Many modern writers hold that in making “Nimrod†the son of “Cush,†the Scripture writer has confused “Cush,†the son of Ham, with another “Gush,†the Cassei, living near Elam, since the later Babylonians and Assyrians were clearly Semitic in language and racial characteristics. Nevertheless the Scripture statement is accordant with early traditions of a Hamitic settlement of the country (Oannes the fish-god coming out of the Red Sea, etc.), and perhaps also with the fact that the earliest language of Babylonia was non-Sem. The sons of Canaan represent the nations and peoples found by the Hebrews in Palestine, the Phoenicians and the Canaanites. Heth is the great Hittite nation, by language and racial type strikingly non-Sem. Among the sons of Shem, Eber is by many considered eponymous or imaginary, but the hypothesis is not necessary. Most Assyriologists deny the connection of Elam with Shem, the later Elamites being non-Sem; the inscriptions, however, show that the earlier inhabitants up to 2300 bc were Semitic Lud must be the Lydians of Asia Minor, whose manners and older names resemble the Semitic Asia Minor presents a mixture of races as manifold as does Palestine. The sons of Joktan are tribes in Western and Southern Arabia. Havilah is given both as a son of Cush, Hamite, and of Joktan, Semite, perhaps because the district was occupied by a mixed race. It would seem, however, that “begat†or “son of†often represents geographical as well as ethnological relations. And where the classification of the Scripture writer does not accord with the present deliverances of archaeology, it must be remembered that at this distance conclusions drawn from ethnology, philology and archaeology, considering the present incomplete state of these sciences, the kaleidoscopic shifting of races, dynasties and tongues through long periods, and our scanty information, are liable to so many sources of error that dogmatism is precarious. The ancient world possessed a much larger amount of international knowledge than was, until recently, supposed. A writer of 300 bc had a closer range and could have had sources of information much more complete than we possess. On the assumption of the Mosaic authorship, that broad, statesmanlike mind, learned in all the knowledge of the Egyptians, and, clearly, profoundly influenced by Babylonian law and literature, may be credited with considerable breadth of vision and many sources of information. Aside from the question of inspiration, this Table of Nations; for breadth of scope, for inclusiveness (though not touching peoples outside of the life of its writer), for genial broadmindedness, is one of the most remarkable documents in any literature.
(5) Genesis 11:10-27 - The Generations of Shem (Assigned to P)
From Shem to Abraham. The list is also chronological, but the versions differ, Massoretic Text making 290 years, from Shem to Abraham, Samaritan Hebrew, 940, and Septuagint 1,070. Septuagint inserts Cainan, 130 years, otherwise agreeing with the Samaritan to the birth of Abraham. Arpachshad may be rendered “the territory of Chesed,†i.e. of the Chasdim, Chaldeans. Eber therefore is descended from Arpachshad, Abraham, his descendant, coming from Ur-Chasdim.
(6) -26; -24 - The Children of Nahor (-26 P; -24 J)
Uz, Buz, Kemuel, etc. These descendants of Abraham's brother probably represent Aramean tribes chiefly East or Northeast of Canaan. Aram may be the ancestor of the Syrians of Damascus. Uz and Buz probably belong to Arabia Petrea, mentioned in with the Arabian tribes Dedan and Thema. Chesed in this list probably stands, not for the Chaldeans of Babylonia, but for a related tribe of Northern Syria. In (assigned to P) Uz is the son of Aram, and in Aram is a son of Shem. On the purely tribal hypothesis, this is either a contradiction, or the later statements represent other tribal relationships or subdivisions. Probably other individuals or tribes are indicated. Chronicles does not have this list, it being a side stream.
(7) ; -3; 25 (also -33) - The Sons of Abraham By Sarah, Hagar, Keturah
( assigned to P; -3 to J, the Priestly Code (P), J, P; -6 J; -11 P; J; -17 P; J; , P; -26 J; P; -34 J).
The descendants of Abraham through Hagar and Ishmael represent the Ishmaelite tribes of Arabia living North and Northwest of the Joktanidae, who chiefly peopled Arabia. Twelve princes are named, possibly all sons of Ishmael, perhaps some of them grandsons. The number has seemed “suspicious†as balancing too exactly the twelve tribes of Israel. But twelve is an approved Semitic number, determining not necessarily the sons born, but the “sons†mentioned. The Arabians generally were frequently given the name Ishmaelites, perhaps because of the greater prominence and closer contact of these northern tribes with the Hebrews. The sons of Keturah seem to have been chiefly Arabian tribes, whose locations are unknown. Midian, of the sons of Keturah, is the well-known and powerful tribe in the Arabian desert near the Aelanitic Gulf, bordered by Edom on the Northwest Sheba and Dedan are also mentioned as Cushites (). Very likely the tribes extensively intermarried, and could claim descent from both; or were adopted into one or the other family. Sheba was in Southwestern Arabia. Dedan lived near Edom, where the caravan routes to various parts of Arabia converged. Asshurim are of course not Assyrians, but an Arabian tribe, mentioned by the side of Egypt in Minaean inscriptions. While the two sons of Isaac are to be accepted as real persons, their typical character is also unmistakable, the history of the two nations, Israel and Edom, being prefigured in their relations.
(8) Genesis 29:31 Through 30:24; -26. The Children of Jacob
(-35 Assigned to P; -3 JE; P; 30:4b-24 JE; -22 JE; -26 P).
The account of the parentage, birth and naming of the founders of the twelve tribes; by Leah: Reuben, Simeon, Levi, Judah, Issachar, Zebulun (daughter Dinah); by Bilhah: Dan, Naphtali; by Zilpah: Gad, Asher; by Rachel: Joseph, Benjamin. Much modern criticism agrees that these names are purely those of tribes, some of them perhaps derived from persons or places impossible now to trace, but mostly eponymous. Accordingly, these chapters are to be translated as follows. An Arab tribe, Jacob, wanders in Canaan, quarrels with Edom, migrates to Haran, forms alliances with the Aramean clans Rachel, Bilhah, Leah, Zilpah. Rachel and Jacob constitute a new tribe, Joseph. The federation takes the name Jacob. The other allied clans divide into sub-clans, or new clans join them, until Leah has six “sons,†Reuben, Simeon, etc.; Zilpah, two; Bilhah, two. Zilpah and Bilhah are “concubines†because inferior members of the federation, or else have a left-handed connection with it. The formation of the new tribe Benjamin broke up the old tribe Rachel, which (who) accordingly “died.†Although such are the original facts imbedded in the documents, they are now set in a framework of personal narrative, and were understood as narrative by the first hearers and readers. The history thus constituted is necessarily “an enigma which it is very hard to solve†(Bennett, Genesis, 284), and with almost as many answers as students. For critical purposes it presents a rich field for exploration, analysis and conjecture, but its edificatory value is chiefly found in reading the narratives as personal: a serious and reverent religious romance rounded on facts or legends, whose real value lies in the sidelights it throws on national character and ethical principles, expressed in a naïve, vivid, lifelike story, full of suggestion and teaching. This present article, however, proceeds on the Scripture representation of these details and incidents as personal.
The explanations of the names illustrate the Hebrew fondness for assonances, paronomasia, coming from a time when much importance was attached to words and sounds, but need not be considered mere popular etymologies, the Hebrew individual mother being fully capable of them. Neither do they necessarily represent the original etymology, or reason for the name, but may give the pregnant suggestion occurring to the maternal or other imagination.
Leah, “wild cow,†is supposed by many to be so called from the “totem†of the “Leah†tribe. Reuben (re'uÌ„bheÌ„n), original meaning unknown, unless Leah's emotional explanation explains the name, rather than is explained by it: raÌ„'aÌ„h be‛onyı̄, “hath looked upon my affliction.†Superficially it might be re'uÌ„ beÌ„n, “See, a son,†as in the American Revised Version, margin. Others see in the second statement: “My husband will love me,†still another etymology, ye'ĕhaÌ„bhanı̄, “will love me.†The lover of assonances can find more than one. The tribe is not prominent after Deborah's time. Simeon, considered by some an animal (totem) name, the Arabic sim‛u, cross between hyena and wolf, suggests to the mother (or is suggested by that) its likeness to shaÌ„ma‛, “hearâ€: “Yahweh hath heard.†It is not much known after the Conquest. Levi, “adhesion, associateâ€: thought by many a gentilic adjective from Leah, the Leah tribe par excellence; the name is adjectival in form. Leah connects it with yillaÌ„weh, “He will join,†'Now will my husband be joined unto me.' A similar allusion is found in , , there applied to the “joining†of the tribe to Aaron. Judah is associated with the verb haÌ„dhaÌ„h, “praiseâ€: “Now will I praise Yahweh.†Jacob makes the same suggestion in ; no other plausible suggestion of the origin of the name can be made. The etymology and origin of Bilhah are unknown. Dan is associated with daÌ„naÌ„h, “judgeâ€: “God hath judgedâ€; no other etymology can be found. Naphtali is derived from niphtal, “wrestleâ€: “I have wrestled,†the only discoverable etymology. Zilpah, zilpaÌ„h, perhaps is “dropping,†“drop.†Gad, gaÌ„dh, “fortunate,†according to Leah. Gad was the well-known Syrian god of “fortuneâ€; but there is no necessary connection here. Asher, from 'aÌ„shar, “happy,†'ashsheÌ„r, “call happyâ€; so Leah; no connection with Asshur, Assyrian god. Issachar, from saÌ„khar, “hire,†“man of hireâ€: “God hath given me mine hire,†also because Leah had “hired†Jacob with her son's mandrakes; a similar allusion in Gen 49, “a servant under taskwork.†Wellhausen would read 'ı̄sh-sakhar, “man of (some deity, unknown).†Zebulun, from zebhuÌ„l, “habitation, dwellingâ€: Leah gives two explanations, the first assigned by critics to Elohist (E) (probably), connecting the name with a root found in Zebediah, Zabdi, etc., “endowâ€: “God hath endowed me with a good dowryâ€; the second with zaÌ„bhal, “dwellâ€: “Now will my husband dwell with me.†Dinah, like Dan, is from daÌ„n, “judge.†Supposed by some to be an old tribe of Israel, in some way associated with Dan, possibly a twin division. Rachel is “ewe,†hence identified with a “ewe†tribe. Joseph has a twofold suggestion: the first (assigned to E) from aÌ„sÌ£aph, “take awayâ€: “God hath taken away my reproachâ€; the second (assigned to J) from yaÌ„sÌ£aph, “addâ€: “Yahweh will add to me another son.†None of these three cases of double explanation would so far exhaust Hebrew maternal imagination as to require the hypothesis of two documents, even though in the last “God†is used in the first suggestion and “Yahweh†in the second. Benjamin is called by Rachel Benoni, “the son of my sorrow,†which is supposed to be an old tribal name, perhaps related to Onan, a clan of Judah, or the Benjamite city, Ono, and possibly to the Egyptian On. Benjamin, Jacob's name for him, “son of the right hand,†i.e. of happiness, is understood as “son of the south,†because originally the southern section of the Joseph tribe. The attempts to trace these names to tribal origins, local allusions, cognate languages, customs and religions have engaged much research and ingenuity, with results exceedingly diverse.
(9) Genesis 36. The Generations of Esau (P)
I. The Descent of the Edomite Chiefs and Clans from Esau Through His three Wives, the Hittite or Canaanite Adah, the Ishmaelite Basemath, and the Horite Oholibamah (Genesis 36:1-19)
The wives' names here differ from the other statements: In and : 1. Judith, daughter of Beeri the Hittite. 2. Bashemath, daughter of Elan, the Hittite. 3. Mahalath, daughter of Ishmael, sister of Nebaioth.
In Gen 36: 1. Oholibamah, daughter of Anah, daughter of Zibeon, the Hivite. 2. Adah, daughter of Elon the Hittite. 3. Bashemath, daughter of Ishmael, sister of Nebaioth. It is not necessary to resort to the hypothesis of different traditions. Bashemath and Adah are clearly identical, Esau perhaps having changed the name; as are Mahalath and the Ishmaelite Basemath, a transcriber's error being probably responsible for the change. As to Judith and Oholibamah, Anah is probably a man, identical with Beeri (), the son of Zibeon. Both “Hivite†and “Hittite†are apparently errors for “Horite,†the difference being in only one consonant. Or “Hittite†may be used as the larger term embracing “Horite.†“Edom†(, , ) is a personal name; in , (Hebrew the American Revised Version, margin) it is national, indicating that to the writer Esau was a person, not an eponym. Nowhere are personal characteristics more vividly and unmistakably portrayed than in the accounts of Jacob and Esau. In these Esauite names are but two compounds of “El†('ēl), none of “Jah†(yāh).
II. The Aboriginal Leaders or Clans in Edom, Partly Subdued by, Partly Allied with, the Esauites (-30)
These are descendants of “Seir the Horite†in seven branches, and in sub-clans. “Seir†looks like an eponym or a personification of the country, as no personal details have been preserved. Among these names are no “El†('ēl) or “Jah†(yāh) compounds, although they are clearly cognate with the Hebrew. Several close similarities to names in Judah are found, especially the Hezronite. Many animal names, “Aiah,†“bird of prey,†“Aran,†“wild goat,†etc.
III. Eight Edomite “Kings†Before the Hebrew Monarchy (-39)
One 'ēl compound, “Mehitabel,†one ba‛al compound. It is to be noted that the “crown†was not hereditary and that the “capital†shifted; the office was elective, or fell into the hands of the local chief who could win it.
IV. A List of Esauite Clan Chiefs; “Dukes†(English Revised), “Chiefs†(American Standard Revised Version); “Sheiks†(-43)
Apparently arranged territorially rather than tribally. The names seem used here as either clans or places and should perhaps be read: “the chief of Teman,†etc. The original ancestor may have given his name to the clan or district, or obtained it from the district or town.
In general this genealogy of Esau shows the same symmetry and balance which rouses suspicion in some minds: excluding Amalek, the son of the concubine, the tribes number twelve. Amalek and his descendants clearly separated from the other Edomites early and are found historically about Kadesh-barnea, and later roaming from the border of Egypt to North Central Arabia.
(10) Genesis 46:8-27
(In different form, Nu 26:1-51, and much expanded in parts of 1 Ch 2 through 8; compare -16). Jacob's posterity at the descent into Egypt (considered a late addition to P).
A Characteristic Genealogy
It includes the ideal number of 70 persons, obtained by adding to the 66 mentioned in , Jacob, Joseph, Ephraim and Manasseh, the two latter born in Egypt. Septuagint, followed by Stephen (), reckons 75, adding to the names of three grandsons and two great-grandsons of Joseph, obtained from , . Some may have been omitted to secure the ideal number so fascinating to the Hebrew mind. It is to be noted that Leah's male descendants are double those of Zilpah, and Rachel's double those of Bilhah, showing the ideal (but not the fictitious) character of the list. The design, also, seems to be to include those descendants of Jacob from whom permanent divisions sprang, even though, like Manasseh and Ephraim and probably Hezron and Hamul, born after the migration, but before Jacob's death. A comparison with the partial parallels also illustrates the corruption of the text, and the difficulty of uniformity in lists of names. The full list follows:
1. Jacob.
2. Leah's descendants.
A. Reuben = Hanoch, Pallu, Hezron, Carmi.
B. Simeon = Jemuel, Jamin, Ohad, Jachin, Zohar, Shaul.
C. Levi = Gershon, Kohath, Merari.
D. Judah = Er, Onan, Shelah, Perez, Zerah; Perez, Hezron, Hamul.
E. Issachar = Tolah, Puvah, Iob, Shimron.
F. Zebulun = Sered, Elon, Jahleel.
G. Dinah, daughter.
3. Zilpah's descendants, 16.
A. Gad = Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, Areli.
B. Asher = Imnah, Ishvah, Ishvi, Beriah, Serah (daughter); Beriah = Heber, Malchiel.
4. Rachel's descendants, 14.
A. Joseph = Manasseh, Ephraim.
B. Benjamin = Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rash, Muppim, Huppin, Ard.
5. Bilhah' s descendants, 7.
A. Dan = Hushim.
B. Naphtali = Jahzeel, Guni, Jezer, Shillem.
The list differs in many respects from those in Numbers and Chronicles, and presents some chronological and other problems. Without entering upon an exhaustive study, a number of names may be touched on.
Carmi, (2A), like the other names in i, might be a gentilic, “the Carmite,†like “the Amorite,†etc., especially if these names are those of clans, as they are in Numbers, instead of persons, as the Genesis narrative states. A town, “Bethhaccherem,†is mentioned in . But “the vine-dresser†is also a good rendering.
Hezron (2A). Another Hezron is given as a descendant of Judah. This duplication of names is possible in clans; see instances below, but more likely in persons.
Jemuel (2B). Nemuel in ; , an easy error in transcription, ×™, yoÌ„dh, and × , nuÌ„n, being easily confused. In Numbers, Nemuel is also a Reubenite name.
Jamin (or Jachin) (2B) is Jarib in Chronicles.
Ohad (2B). Not in Numbers or Chronicles.
Zohar (2B) is Zerah in Numbers and Chronicles.
Gershon (2C). In Gershom; identified by some with Gershom, son of Moses, on theory that the priestly family of Gershom originally traced its descent to Moses, but its later members were reckoned, not as priests, but as Levites, thus becoming identified with Levi; precarious; its principal foundation being similarity of name and tribe.
Hezron and Hamul (2D) rouse chronological or exegetical difficulties. Pharez (Gen 33) could not have been old enough at the migration to have two sons; but very possibly Gen 38 is introduced episodically, not chronologically, and therefore its events may have occurred before those of Gen 37. Jacob was 130 years old at the descent, making Judah not 42 but 62, and Pharez old enough for sons. And, as suggested above, the writer may have done with Hezron and Hamul as with Ephraim and Manasseh - included them constructively, they having been born in Egypt, but before Jacob's death, belonging therefore to the generation of the migration and so reckoned, especially as they rounded permanent tribal divisions.
Puvah (2E). Puah in . In , centuries later, Puah is father of Tola, an illustration of the descent of fathers' names.
Iob (2E) is Jashub (Numbers, Chronicles), the latter probably correct. Septuagint has it here. A copyist, no doubt, omitted the “shı̄n,†“sh.â€
Dinah (2G) is thought by some to be a later insertion, on account of the “awkward Hebrew,†“with Dinah.†Dinah and Serah as unmarried, and no doubt because of other distinguishing facts, now unknown, are the only women descendants mentioned; married women would not be. On the clan theory of the names, the “Dinah†clan must have disappeared in Egypt, not being found in Number.
Ziphion (3A). Zephon in Numbers, perhaps giving its name to the Gadite city of Zaphon ().
Ezbon (3A). Ozni (). Possibly Ozni, on Ezbon's death, took his place, rounding a tribal family, like Hezron and Hamul in Judah. Copyist's error unlikely.
Arodi (3A). In Arod.
Ishvah (3B). Omitted in Numbers; perhaps died childless, or his descendants did not constitute a tribal family.
Beriah (3B). Also an Ephraimite (); a Benjaminite (, ); a Levite (, ). The repetition of the name indicates individuals rather than clans; but both the Asherite and Benjamite were heads of families.
Serah (3B), שׂרח, serahÌ£, “abundance,†not the same name as that of Abraham's wife, שׂרה, saÌ„raÌ„h, “princess.â€
Heber (3B), חבר, ḥebher; in , a clan of Judah; , of Benjamin. Not the same name as Eber, עבר, ‛ēbher (; ; and ).
The Sons of Benjamin
The three lists, Genesis, Numbers, Chronicles, represent marked divergences, illustrating the corruption of perhaps all three texts. This list illustrates the genealogical method of counting all descendants as sons, though of different generations. It gives Benjamin ten “sons.†-40 gives five sons, Naaman and Ard being sons of Bela. The Septuagint of our passage gives only three sons, Bela, Becher, Ashbel. gives three sons, Bela, Becher, Jediael (Ashbel), and Shuppim and Huppim are Bela's grandsons. Becher is omitted in , probably through a copyist's error, who took בּכר ו×שבּל, bekher we-'ashbeÌ„l, for “Becher and Ashbel,†בּכרו ×שבּל, bekhoro 'ashbeÌ„l, “his first-born, Ashbel.†Jediael, both by older and newer scholars, is usually, but not with absolute certainty, identified with Ashbel. He may be a later chief. Another explanation is that is part of a Zebulunite genealogy which has been transformed into a Benjamite list, Jediael being a remaining Zebulunite “pebble.â€
Naaman (4B) perhaps appears, by a transcriber's error in , as × ×•×—×—, NoÌ„hÌ£ahÌ£ for × ×¢×ž×Ÿ, Na‛ămaÌ„nÌŒ. If Nohah is not Naaman, and not (Keil) Shephupham, or a chief who succeeded him, he may have been one who was born after the migration and not needed to make up the seventy.
Gera (4B) in similar fashion may appear in as Rapha. If not, Rapha also may be one born after the migration, and did not found a family.
Ehi (4B) is Ahiram (); Aharah (). Ehi probably arises from some copyist omitting the “ram.â€
Rosh (4B) is not in Numbers or Chronicles. He rounded no family.
Muppim (4B) troubled the scribes greatly. In he is Shephupham, though as compounded in his family name it is Shupham. In he is Shuppim, and it is not made clear whether he is a son, or other descendant, of Benjamin. He is apparently called, with Huppim, a son of Ir (Iri), son of Bela. In he is catalogued as a son of Bela, as Shephuphan. In old Hebrew mem מ (“mâ€) and shin ×©× (“shâ€) closely resemble each other. As the “sh†also appears in the gentilic names, it is probably the correct form. The corrupt state of the Chronicler's text especially is apparent, and also the fact that “son†may refer to any male descendant.
Huppim (4B) in is Hupham; in is Huram.
Ard (4B) in is a son of Bela, Addar, the copyist having transposed ד, “dâ€, and ר, “râ€, or mistaken one for the other. In Septuagint at Ard is son of Gera, son of Bela.
Hushim (5A), the same in , is Shuham (), by transposition of consonants. Another Hushim is a Benjaminite, son of Aher, but Aher may possibly be a corruption of the numeral “one,†it being the Chronicler's frequent habit to add numerals. But see under Dan , (3), p. 1194.
Jahzeel (5B) is Jahziel in .
Guni (5B) in is also a Gadite name.
Shillem (5B), in , Shallum, the commoner form.
(11) -25 (Assigned to P) - Partial List of Heads of Fathers' Houses of Reuben, Simeon and Levi
Reuben and Simeon are as in Genesis. Levi follows:
1. Gershon = Libni, Shimei.
2. Kohath.
A. Amram married Jochebed = Aaron, Moses; Aaron married Elisheba, daughter of Amminadab, sister of Nahshon = Nadab, Abihu, Eleazar, Ithamar; Eleazar married daughter of Putiel = Phinehas.
B. Izhar = Korah, Nepheg, Zichri; Korah, Assir, Elkanah, Abiasaph.
C. Hebron.
D. Uzziel = Mishael, Elzaphan, Sithri.
3. Merari = Mahli, Mushi.
The interest of the list is partly chronological, but chiefly to illustrate the genealogical place of Aaron and Moses. It probably exhibits the genealogical practice of omitting links, Amaram the father of Moses apparently being several links from Amram the son of Kohath. By Moses' time the Amramites numbered some 2,000 males (, etc.). Jochebed (2A) is an instance of Yah in compounds before the Exodus. Putiel (2A) has been considered a partly Egyptian name, Puti or Poti, “devoted to†-El ('ēl); but probably Hebrew, “afflicted by God.†Hebron is often identified with the city. It is also found in , , as Judahite.
(12) Numbers 1:5-54; 2:3-29; ; - The Heads of Houses Representing and Leading the Tribes (Assigned to P)
I. Reuben: Elizur, Son of Shedeur
II. Simeon: Shelumiel, Son of Zurishaddai
Shelumiel found in Judith.
III. Judah: Nahshon, Son of Amminadab
Both found also in ; -22; -12 : : (genealogies of Christ).
IV. Issachar: Nethanel, Son of Zuar
Nethanel, name of nine persons in Chronicles, Nehemiah, Ezra, same as Nathaniel.
V. Zebulun: Eliab, Son of Helon
Other Eliabs, (Reubenite); (Jesse's son, Judah).
VI. Joseph: Ephraim: Elishama, Son of Ammihud
Other Elishamas: (son of David); ; . Ammihuds: m; , ; (Judahite).
VII. Joseph: Manasseh: Gamaliel, Son of Pedahzur. New Testament Gamaliel
VIII. Benjamin: Abidan, Son of Gideoni
IX. Dan: Ahiezer, Son of Ammishaddai
Another, (Benjamite).
X. Asher: Pagiel, Son of Ochran
XI. Gad: Eliasaph, Son of Deuel
Another, (Levite).
XII. Naphtali: Ahira, Son of Enan
Seven of these names, Amminadab, Ammihud, Abidan, Ahirah, Ahiezer, Eliab, Elishama, are concededly early. The 5 compounded in Shaddai or Zur are said to be of a type found only in P; 9 of the 24 are compounded in 'ēl, said to be a characteristic of late names. The 'Ēl is postfixed more times, 5, than it is prefixed, 4; also a characteristic of late names. The proportion of compound names is also greater than in the older names; for these and similar reasons (Gray, ICC, “Nu,†6; HPN, 191-211; The Expository Times, September, 1897, 173-90) it is concluded that though several of the names are, and more may be, early, the list is late. But see Ancient Hebrew Tradition, 74, 83ff, 85ff, 320. The contention rests largely on the late date of the Priestly Code (P) and of Chronicles. But while fashions in names changed in Hebrew life as elsewhere, in view of the persistence of things oriental, the dating of any particular names is somewhat precarious. They may be anticipations or late survivals of classes of names principally prevalent at the later or earlier date. Two of the names, otherwise unknown, have come to us through Ruth, and indicate a source now unknown to us, from which all the names could have been drawn. The fondness for names in 'ēl very likely indicates not a late date but an early one. 'Ēl is the Divine name appearing in personal names previous to Moses, succeeded by Jab from Moses and Joshua on. The recurrence of 'ēl in the time of Ezra and later probably indicates the renewed interest in antiquity as well as the at once wider and narrower outlook brought about by the exile and return. Numerous South Arabian compounds both with the “ilu,†“ili†('ēl), affixed and prefixed, occur in monuments about 1000 bc (AHT, 81ff).
(13) Numbers 3:1-37. - The Family of Aaron, with the “Princes†of Levi
Adds nothing to list in -25 except the Levite “princes.â€
I. Gershonites: Eliasaph, Son of Lael
Also a Benjaminite Eliasaph ().
II. Kohathites: Elizaphan, Son of Uzziel
A Zebulunite Elizaphan (). Five other Uzziels, Benjamite, Levite, Simeonite.
III. Merarites: Zuriel, Son of Abihail
A Gadire Abihail (); also father of Queen Esther; also two women: wife of Abishur (); wife of Rehoboam (). Four 'ēl suffixes, two prefixes.
(14) -16. - The Twelve Spies (P)
I. Reuben: Shammua, Son of Jaccur
Other Shammuas (; (David's son); , Levite; , priest). Seven other Zaccurs, Simeonites and Levites.
II. Simeon: Shaphat, Son of Hori
Four other Shaphats, one Gadite, one Judahite; Elisha's father. Hori looks like the national name of the Horites; perhaps Hori or an ancestor had been adopted, through marriage or otherwise.
III. Judah: Caleb, Son of Jephunneh, the Kenizzite (; , )
Another Caleb, Chelubai, son of Hezron, brother of Jerahmeel (). Either as an individual, or as a clan, Caleb seems to be originally of the pre-Israelitish stock in Canaan, absorbed into the tribe of Judah. Perhaps Jephunneh the Kenizzite married a woman of Caleb's (brother of Jerahmeel) household, and to their firstborn was given the name of Caleb, he becoming head of the house and prince of Judah. Another Jephunneh, an Asherite ().
IV. Issachar: Igal, Son of Joseph
Other Igals: (one of David's heroes); . Note the name of another tribe given to a man of Issachar - Joseph ().
V. Ephraim: Hoshea, Son of Nun;
Hoshea, Joshua's early name. Others: ; King Hoshea, ; ; Hebrew name of prophet Hosea.
VI. Benjamin: Palti, Son of Raphu. See 16 Iv
VII. Zebulun: Gaddiel, Son of Sodi
VIII. Joseph-Manasseh: Gaddi, Son of Susi
A Gaddi is in 1 Macc 2:2.
IX. Dan: Ammiel, Son of Gemali
Another Ammiel ().
X. Asher: Sethur, Son of Michael
Nine other Michaels, Gadite, Levite, Issacharite, Benjamite, Manassite, Judahite.
XI. Naphtali: Nahbi, Son of Vophsi
XII. Gad: Geuel, Son of Machi
Four names in 'ē̄ľ. Nine ending with i; unusual number. The antiquity of the list cannot be readily questioned.
(15) Numbers 26:5-62 (P) - The Heads of Houses at the Second Census
Related to Nu 1 and 2, and closely follows Gen 46. The divergences in individual names have been noted under (10). This list adds to
I. Reuben:
1. Eliab, son of Pallu (also , ).
2. Dathan, Abiram, Nemuel, sons of Eliab.
II. Manasseh:
1. Machir; also .
2. Gilead, son of Machir.
3. Iezer (abbreviation for Abiezer), Helek (not in Chronicles), Asriel, Shechem, Shemida, sons of Gilead.
4. Zelophehad, son of Hepher.
5. Mahlah, Noah, Hoglah, Milcah, Tirzah, daughters of Zelophehad.
III. Ephraim:
1. Shuthelah; also .
2. Becher.
3. Tahan (Tahath, ).
4. Eran (Elead, ).
The names of Manasseh's grandsons and great-grandsons are puzzling. Gilead is the district except in , , where it is the father of Jephthah. Shechem sounds like the Ephraimite town. Hepher reminds of Gath-Hepher. In , the six sons of Gilead are described as sons of Manasseh; loosely, it is probable; they are to be understood as descendants. Perhaps the references may be summarized: The family of Machir, the son of Manasseh, conquered Gilead, and took its name therefrom, either as a family or in the person of a son, Gilead, whose six sons founded clans named from or giving names to certain towns or districts.
The daughters of Zelophehad are noted for the interesting case at law they presented, claiming and receiving the inheritance of their father, which by Gray, ICC, “Nu,†is considered not historical but a fictitious instance, for the purpose of raising the question, these daughters being clans, and not persons.
Among the sons of Ephraim, Becher has perhaps been misplaced from verse 38, and possibly displaces Bered () between Shuthelah and Tahath. It is not found here in the Septuagint. It is possible that an alliance between the Becherites and the Ephraimites caused one portion of the former to be counted with Ephraim and another with Benjamin; or that at different times the clan was allied with the two different tribes. An error in transcription is more probable. Another Shuthelah is found later in the line ().
(16) -28. - Tribal Representatives in the Allotment
Reuben, Gad, half-Manasseh, omitted because their allotments had already been assigned East of Jordan; Levi, because receiving none. Changing to the order in (10):
I. Reuben: None
II. Simeon: Shemuel, Son of Ammihud
Shemuel is Hebrew of Samuel. Another Shemuel is of Issachar, . Samuel the prophet, a Levite.
III. Judah: Caleb, Son of Jephunneh
IV. Issachar: Paltiel, Son of Azzan
Another Paltiel, otherwise Palti, David's wife Michal's temporary husband (). Another Benjamite spy ().
V. Zebulun: Elizaphan, Son of Parnach
Another Elizaphan, Kohathite Levite (, ).
VI. Gad: None
VII. Asher: Ahihud, Son of Shelomi
Another Ahihud, Benjamite ().
VIII. Joseph-Ephraim: Kemuel, Son of Shiftan
Another Kemuel, son of Nahor, an Aramean chief (); also Levite of David's time ().
IX. Joseph-Manasseh: Hanniel, Son of Ephod
Hanniel, also an Asherite ().
X. Benjamin: Elidad, Son of Chislon
XI. Dan: Bukki, Son of Jogli
Bukki, abbreviation of Bukkiah; another, in high-priestly line of Phinehas (, ).
XII. Naphtali: Pedahel, Son of Ammihud
A Simeonite Ammihud above.
Seven “El†names, only one “Jah.â€
(17) . - The Ancestry of David (Perez: Hezron: Ram: Amminadab: Nahshon: Salmon (Salmah): Boaz: Obed: Jesse: David)
Contained unchanged in -15; also -6; also . Some links have been omitted between Obed and Jesse. Salmon might be traced to the ancestor of the Bethlehemite (, ), who is, however, of Caleb's line, not Ram's; but the lines may mingle.
(18) -5; , . David's Children (also in -9; -7)
I. Born in Hebron: Amnon, Chileab, Absalom, Adonijah, Shephatiah, Ithream.
II. Born in Jerusalem: Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Nepheg, Japhia, Elishama, Eliada, Eliphelet.
Four names in 'ēl, all prefixed. Two in “Jah.†Chileab is Daniel in ; uncertain which is right, but probably Daniel is a corruption. Chronicles adds Nogah to the Jerusalem sons, probably developed in transcription. -8 has two Eliphelets; has Elpalet in place of the first; more probable. This gives David 6 sons in Hebron, and, if both Nogah and Elpalet be correct, 12 in Jerusalem. Eliada is Beeliada in , perhaps the original form, a relic of the time before the Hebrews turned against the use of Baal, “lord,†as applied to Yahweh; in which case Baaliada, “Lord knows,†was changed to Eliada, “God knows.†reads Elishama for Elishua. Japhia is also the name of a king of Lachish in Joshua's time (-7).
(19) 2 Samuel 23 (also 1 Chronicles 11:11-41) - David's Knights
1. Josheb-Bashebeth, the Tahchemonite.
In Chronicles it is Jashobeam, and should read Ishbaal, the writer's religious horror of Baal leading him to substitute the consonants of boÌ„sheth, “shame,†as in Mephibosheth, Ishbosheth. Septuagint has ἸεσεβαδαÌ, IesebadaÌ (Codex Vaticanus), ἸεσσεβαδαÌλ, ἸσβααÌμ, IessebadaÌl, IsbaaÌm (Codex Alexandrinus), in Chronicles, and ἸεβοÌσθε, IeboÌsthe (Codex Vaticanus), ἸεβοσθαιÌ, IebosthaÄ±Ì (Codex Alexandrinus) here. In Chronicles he is a Hachmonite, probably correct. “Adino the Heznite†is probably a corruption for “He wielded his spear†(Chronicles).
2. Eleazar, son of Dodai, the Ahohite.
Dodo in Chronicles; 8 other Eleazars in the Old Testament. Another Dodo is father of Elhanan.
3. Shammah, son of Agee, a Hararite.
Omitted by Chronicles. Three other Shammahs, one of them a knight of David. “Harari†may be “mountaineer,†or “inhabitant of the village Harar.â€
4. Abishai, son of Zeruiah, brother of Joab.
Abshai ( margin). Zeruiah perhaps David's half-sister (). Father never mentioned.
5. Benaiah, son of Jehoaida of Kabzeel.
Eleven other Old Testament Benaiahs, one of them also a knight. This Benaiah succeeded Joab as commander-in-chief, 4 other Jehoiadas, one Benaiah's grandson, high in David's counsel, unless a scribe has inverted the order in , which should then read Benaiah, son of Jehoiada.
6. Asahel, brother of Joab.
Three other Asahels.
7. Elhanan, son of Dodo of Bethlehem.
Another Elhanan, slayer of the brother of Goliath (; ). Perhaps the same.
8. Shammah the Harodite.
Chronicles, Shammoth. From Harod, near Gideon's well ().
9. Elika the Harodite.
10. Helez the Paltite.
Paltite perhaps local or family name from Pelet, or Palti.
11. Ira, son of Ikkesh the Tekoite.
Two others, one a knight. Tekoah, Judaite town, home of Amos, etc.
12. Abiezer the Anathothite.
One other, a Manassite (). Anathoth an hour Northeast of Jerusalem, Jeremiah's town.
13. Mebunnai the Hushathite.
Should read, with Chronicles, Sibbecai.
14. Zalmon the Ahohite.
Zalmon, also name of mountain (). Descendant of Ahoah, Benjamite of Bela's line. See .
15. Maharai the Netophathite.
From Netophah, town.
16. Heleb, son of Baanah.
, Heled. Three other Bannabs.
17. Ittai, son of Ribai of Gibeah of the children of Benjamin.
, Ithai. An Ittai of Gath also followed David.
18. Benaiah a Pirathonite.
Pirathon, Amalekite town in Ephraimite territory.
19. Hiddai of the brooks of Gaash.
Chronicles, Hurai (ד, “d†for ר, “râ€). Ga'ash, a Wady in Ephraim.
20. Abi-Albon the Arbathite.
Chronicles, Abiel, perhaps corrupted from Abi-Baal; from Beth-arabah, Judah or Benjamin.
21. Azmaveth the Barhumite.
Three others, and a Judaite town, of the same name. Baharumite; Chronicles, Barhumite, a Benjamite town.
22. Eliahba the Shaalbonite.
Shaalbon, a Danite town.
23. The sons of Jashen (better, Hashem).
Chronicles, “the sons of Hashem the Gizonite.†“Sons of†looks like a scribal error, or interpolation, perhaps a repetition of “bni†in “Shaalboni†above.
24. Jonathan, son of Shammah the Hararite.
Chronicles adds, “the son of Shagee the Hararite.†Shagee should perhaps be Agee (); but Septuagint indicates Shammah here; both Samuel and Chronicles should read “J., son of Shammah the Ararite.â€
25. Ahiam, son of Sharar the Ararite.
Chronicles, Sacar the Hararite. Sacar is supported by Septuagint.
26. Eliphelet, son of Ahasvai, the son of the Maacathite.
Chronicles has “Eliphal, son of Ur,†and adds “Hepher the Mecherathite.†Both texts are corrupt. Chronicles should perhaps read, “Eliphelet the son of...., the Maacathite, Eliam,†etc.
27. Eliham, son of Ahithophel the Gilonite.
Eliham, possibly father of Bathsheba. Ahithophel, David's counselor. Gilonite, native of Giloh.
27a. Ahijah the Pelonite (in Chronicles but not Samuel).
Seven other Ahijahs. Pelonite uncertain, probably a corruption; perhaps inserted by a scribe who could not decipher his “copy,†and means “such and such a one,†as in .
28. Hezro (Hezrai) the Carmelite.
A scribe confused the Hebrew letters, waw (ו, “wâ€) and yod (×™, “yâ€). Carmel, near Hebron.
29. Paarai the Arbite.
Chronicles, “Naarai, son of Esbai.†Uncertain. Arab., a town of Judah.
30. Igal, son of Nathan of Zobah.
Chronicles, Joel, brother of Nathan. Igal less common than Joel, hence, more likely to be corrupted; 2 other Igals; 12 other Joels; 5 other Nathans.
30a. Mibhar, son of Hagri (Chronicles, not Samuel).
Text uncertain as between this and 31.
31. Bani the Gadite (Omitted in Chronicles).
Possibly the Gerarite.
32. Zelek the Ammonite.
Ammon East of Jordan and upper Jabbok.
33. Naharai the Beerothite, armor-bearer to Joab, son of Zeruiah.
Beeroth, Benjamite town.
34. Ira the Ithrite.
Ithrites, a family of Kiriath-jearim, Judah.
35. Gareb the Ithrite.
Gareb also a hill West of Jerusalem.
36. Uriah the Hittite.
Bathsheba's husband; 3 others. From some Hittite town surrounded by Israel at the Conquest.
37. Zabad, son of Ahlai (perhaps dropped out of Samuel), Chronicles.
Chronicles adds 13 others. The filling of vacancies makes the number 37 instead of 30. Two names, perhaps, in ba'al, 5 in yāh, 7 in 'ēľ. As far as guessable, 5 from Judah, 3 from Benjamin, 2 from Ephraim, 1 from Dan, 1 from Issachar, 1 Ammonite, 1 Hittite, 2 (or 4) Hararites, 2 Harodites, 2 Ithrites.
(20) 1 Kings 4:1-19 - Solomon's “Princes†and Commissaries
Eleven princes, 12 officers. No mention of their tribal connections; assigned only partly