[FoolofaTook]

1. GENEALOGY
1 CHRONICLES 1:1–9:44

This section is written in a genealogical style, thus setting it apart from the entire work by its different genre. This serves as the general introduction to the entire literary work of 1–2 Chronicles. The content of this section prepares the reader for the subjects presented throughout the book. Even though there are twelve tribes, plus Levi, the author organized the literary structure in this section (chs. 1–9) with Levi as his central concern (6:1–81).
The Chronicler prepared a list of specific people to accomplish his purpose (in chs. 1–9). Notice carefully that even though a person representing a social group or a nation is chosen, others are just left aside without any explanation for that genealogical omission. Based on the broad context, it seems that each family group was chosen based on its willingness to accept God’s covenant and not because of its self-accomplished righteousness (or so it assumed) or its ethnic relationship. A few were listed from those who rejected God’s covenant; they were listed because of their relationship to the faithful ones.

Chiastic Structure of Chapters 1–9
A Israel’s Past Genealogy (its genealogy since Adam; 1:1–2:2).
B Royal Tribe: Tribe of Judah (King David’s family; 2:3–4:23).
C Secondary Tribes (Simeon, Reuben, Gad, Half-Manasseh; 4:24–5:26).
D Tribe of Levi (6:1–81; [MT 5:27–6:66]).
C1 Secondary Tribes (Issachar, Benjamin, Naphtali, Half-Manasseh, Ephraim, Asher; 7:1–40).
B1 Royal Tribe: Tribe of Benjamin (King Saul’s family; 8:1–40).
A1 Genealogy of the Returnees: The List of the Returnees (9:1–34).
Addendum: Genealogy of King Saul (9:35–44; identical to 8:29–38). It was probably copied from chapter 8 for the purpose of preparing the reader for the beginning of Israel’s history as presented in chapter 10.

PAST ISRAEL GENEALOGY (1:1–2:2)
This subsection introduces to the reader the origins of the nations of the world and of those surrounding Israel (compare with Gen 10). Thus, it places a historical backdrop to the events narrated in Chronicles. All nations come from God; there is no superior race. On the contrary, there is only one human race with one ancestor relating all men and women to each other.
Notice that the Chronicler arranged this subsection in an alternating manner. It was arranged between vertical (1:1–4, 24–27) and horizontal (1:5–23, 28–2:2) genealogical styles. The vertical relates a person or ethnic group to an individual in the past, while the horizontal genealogy reflects their social status as brothers, sisters, cousins, and so on. Although most of Chronicles’ genealogical material was based on Genesis, the author omitted any unnecessary information found in Genesis that was irrelevant for the purpose for which he was inspired and sometimes added some information he had from a different source to clarify the message.

1 CHR 1:1–2:2 NKJV
1 Adam, Seth, Enosh,
2 Cainan, Mahalalel, Jared,
3 Enoch, Methuselah, Lamech,
4 Noah, Shem, Ham, and Japheth.
5 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
6 The sons of Gomer were Ashkenaz, Diphath, and Togarmah.
7 The sons of Javan were Elishah, Tarshishah, Kittim, and Rodanim.
8 The sons of Ham were Cush, Mizraim, Put, and Canaan.
9 The sons of Cush were Seba, Havilah, Sabta, Raama, and Sabtecha. The sons of Raama were Sheba and Dedan.
10 Cush begot Nimrod; he began to be a mighty one on the earth.
11 Mizraim begot Ludim, Anamim, Lehabim, Naphtuhim,
12 Pathrusim, Casluhim (from whom came the Philistines and the Caphtorim).
13 Canaan begot Sidon, his firstborn, and Heth;
14 the Jebusite, the Amorite, and the Girgashite;
15 the Hivite, the Arkite, and the Sinite;
16 the Arvadite, the Zemarite, and the Hamathite.
17 The sons of Shem were Elam, Asshur, Arphaxad, Lud, Aram, Uz, Hul, Gether, and Meshech. 18 Arphaxad begot Shelah, and Shelah begot Eber.
19 To Eber were born two sons: the name of one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan.
20 Joktan begot Almodad, Sheleph, Hazarmaveth, Jerah,
21 Hadoram, Uzal, Diklah,
22 Ebal, Abimael, Sheba,
23 Ophir, Havilah, and Jobab. All these were the sons of Joktan.
24 Shem, Arphaxad, Shelah,
25 Eber, Peleg, Reu,
26 Serug, Nahor, Terah,
27 and Abram, who is Abraham.
28 The sons of Abraham were Isaac and Ishmael.
29 These are their genealogies: The firstborn of Ishmael was Nebajoth; then Kedar, Adbeel, Mibsam,
30 Mishma, Dumah, Massa, Hadad, Tema,
31 Jetur, Naphish, and Kedemah. These were the sons of Ishmael.
32 Now the sons born to Keturah, Abraham’s concubine, were Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan were Sheba and Dedan.
33 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah.
34 And Abraham begot Isaac. The sons of Isaac were Esau and Israel.
35 The sons of Esau were Eliphaz, Reuel, Jeush, Jaalam, and Korah.
36 And the sons of Eliphaz were Teman, Omar, Zephi, Gatam, and Kenaz; and by Timna, Amalek.
37 The sons of Reuel were Nahath, Zerah, Shammah, and Mizzah.
38 The sons of Seir were Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
39 And the sons of Lotan were Hori and Homam; Lotan’s sister was Timna.
40 The sons of Shobal were Alian, Manahath, Ebal, Shephi, and Onam. The sons of Zibeon were Ajah and Anah.
41 The son of Anah was Dishon. The sons of Dishon were Hamran, Eshban, Ithran, and Cheran. 42 The sons of Ezer were Bilhan, Zaavan, and Jaakan. The sons of Dishan were Uz and Aran.
43 Now these were the kings who reigned in the land of Edom before a king reigned over the children of Israel: Bela the son of Beor, and the name of his city was Dinhabah.
44 And when Bela died, Jobab the son of Zerah of Bozrah reigned in his place.
45 When Jobab died, Husham of the land of the Temanites reigned in his place.
46 And when Husham died, Hadad the son of Bedad, who attacked Midian in the field of Moab, reigned in his place. The name of his city was Avith.
47 When Hadad died, Samlah of Masrekah reigned in his place.
48 And when Samlah died, Saul of Rehoboth-by-the-River reigned in his place.
49 When Saul died, Baal-Hanan the son of Achbor reigned in his place.
50 And when Baal-Hanan died, Hadad reigned in his place; and the name of his city was Pai. His wife’s name was Mehetabel the daughter of Matred, the daughter of Mezahab.
51 Hadad died also. And the chiefs of Edom were Chief Timnah, Chief Aliah, Chief Jetheth, 52 Chief Aholibamah, Chief Elah, Chief Pinon,
53 Chief Kenaz, Chief Teman, Chief Mibzar,
54 Chief Magdiel, and Chief Iram. These were the chiefs of Edom.
2:1 These were the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun,
2 Dan, Joseph, Benjamin, Naphtali, Gad, and Asher.

1 CHR 1:1–2:2 ESV
1 Adam, Seth, Enosh;
2 Kenan, Mahalalel, Jared;
3 Enoch, Methuselah, Lamech;
4 Noah, Shem, Ham, and Japheth.
5 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
6 The sons of Gomer: Ashkenaz, Riphath, and Togarmah.
7 The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim.
8 The sons of Ham: Cush, Egypt, Put, and Canaan.
9 The sons of Cush: Seba, Havilah, Sabta, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan.
10 Cush fathered Nimrod. He was the first on earth to be a mighty man.
11 Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim,
12 Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim.
13 Canaan fathered Sidon his firstborn and Heth,
14 and the Jebusites, the Amorites, the Girgashites,
15 the Hivites, the Arkites, the Sinites,
16 the Arvadites, the Zemarites, and the Hamathites.
17 The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. And the sons of Aram: Uz, Hul, Gether, and Meshech.
18 Arpachshad fathered Shelah, and Shelah fathered Eber.
19 To Eber were born two sons: the name of the one was Peleg (for in his days the earth was divided), and his brother’s name was Joktan.
20 Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah,
21 Hadoram, Uzal, Diklah,
22 Obal, Abimael, Sheba,
23 Ophir, Havilah, and Jobab; all these were the sons of Joktan.
24 Shem, Arpachshad, Shelah;
25 Eber, Peleg, Reu;
26 Serug, Nahor, Terah;
27 Abram, that is, Abraham.
28 The sons of Abraham: Isaac and Ishmael.
29 These are their genealogies: the firstborn of Ishmael, Nebaioth, and Kedar, Adbeel, Mibsam, 30 Mishma, Dumah, Massa, Hadad, Tema,
31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
32 The sons of Keturah, Abraham’s concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan.
33 The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the descendants of Keturah.
34 Abraham fathered Isaac. The sons of Isaac: Esau and Israel.
35 The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah.
36 The sons of Eliphaz: Teman, Omar, Zepho, Gatam, Kenaz, and of Timna, Amalek.
37 The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
38 The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
39 The sons of Lotan: Hori and Hemam; and Lotan’s sister was Timna.
40 The sons of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam. The sons of Zibeon: Aiah and Anah.
41 The son of Anah: Dishon. The sons of Dishon: Hemdan, Eshban, Ithran, and Cheran.
42 The sons of Ezer: Bilhan, Zaavan, and Akan. The sons of Dishan: Uz and Aran.
43 These are the kings who reigned in the land of Edom before any king reigned over the people of Israel: Bela the son of Beor, the name of his city being Dinhabah.
44 Bela died, and Jobab the son of Zerah of Bozrah reigned in his place.
45 Jobab died, and Husham of the land of the Temanites reigned in his place.
46 Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his place, the name of his city being Avith.
47 Hadad died, and Samlah of Masrekah reigned in his place.
48 Samlah died, and Shaul of Rehoboth on the Euphrates reigned in his place.
49 Shaul died, and Baal-hanan, the son of Achbor, reigned in his place.
50 Baal-hanan died, and Hadad reigned in his place, the name of his city being Pai; and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
51 And Hadad died. The chiefs of Edom were: chiefs Timna, Alvah, Jetheth,
52 Oholibamah, Elah, Pinon,
53 Kenaz, Teman, Mibzar,
54 Magdiel, and Iram; these are the chiefs of Edom.
2:1 These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun,
2 Dan, Joseph, Benjamin, Naphtali, Gad, and Asher.

1:1 (See also Gen 5:3–32.) Humans did not come from an evolutionary competition among primitive and undeveloped hominids until finally the “Homo sapiens” won the day. In other words, humans are not the result of the survival of the fittest. Humans are the direct descendants of the first man ever created on the planet Earth by the only Creator God (Gen 1:26–27). The first four verses encapsulate all generations of the faithful ones from creation to the universal flood. The Chronicler started with Adam instead of Abraham due to the fact that the Chronicler understood that all humans are elected, chosen to be part of God’ community of faith. God is not exclusivist in His calling. The entire human family has the right to be part of God’s covenant. It solely depended upon the willingness of mankind to accept the desire of God to enter into a covenantal relationship with His creatures. Cain and Abel are not mentioned since they do not represent any flood survivor group or the remnant in any period of human history.
(Fig. 1) 1:1 From Adam to Shem
1:2–3 Cainan, Mahalalel, Jared [see Gen 5:12–18], Enoch, Methuselah, Lamech [see Gen 5:32; 10:1].
1:4 Creation and redemption come from God. Adam was the first man from creation, and Noah was the survivor, the remnant from the catastrophic judgment that fell upon the earth. This judgment had the purpose of saving humanity from uttermost destruction. It was a strategic part of the plan of salvation. The author of Chronicles could have started from another point in history, but his goal was to demonstrate that, when necessary, God interferes in human history in favor of His faithful remnant people. It is not because they deserve His deliverance but for having accepted the transforming power of God’s grace through His Spirit. “My Spirit shall not strive with man forever” (Gen 6:3). This was an example of the high place the postexilic community could and should reach by the same Spirit. “ ‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts” (Zech 4:6).
The Chronicler takes for granted that his readers would know from Genesis the historical setting of these first four verses. Therefore, he leaves this information up to the reader to find and connect to the names mentioned in the text. Only what was needed was kept in a carefully arranged literary structure. Verse 4 ends the vertical genealogy with the introduction of three brothers, Shem, Ham, and Japheth. From these sons of Noah, the entire world was populated. Two important elements can be understood. The first is that the descendants of Shem, Ham, and Japheth formed the nations surrounding Israel, and the second is that Israel was chosen from the faithful remnant of the flood. Thus, all nations owe their existence to God, who preserved His remnant in the flood. On the other hand, Israel, as the continuation of God’s people, owes to the world the knowledge of God’s love revealed through His covenant to Noah and later to Abraham (Gen 9:9; 15:1–21).
1:5 The Chronicler makes a link between the nations surrounding Israel with the three sons of Noah. This may indicate that even though family groups were many, only those who, through the power of God, were willing to be faithful became part of the remnant line. Furthermore, the connection with Adam implies a straight relationship with God as Creator of all humans. All were of equal value before God and were endowed with free will. God elected those who were willing to be part of His covenant of grace. The contrary would be impossible; God could not elect those in rebellion against Him for the simple reason that they themselves were in ideological war against God’s covenant. What should be clear in the mind of a Chronicles’ reader, before getting into the narrative sections, is that God’s choosing does not invalidate individual freedom of choice and will. Humans are free to choose their destiny regarding this life and eternal salvation.
Therefore, one finds here the genealogy from the sons of Noah until the direct ancestor of Israel, namely, Abram (Abraham). Before the flood all were related to Adam, and after this catastrophic event, all are related to Shem, Ham, and Japheth. Here are the genealogical lines of the entire new world topographically transformed by the universal flood. In these three people, all human families find their common ancestors. We will not identify all the nations represented in this genealogy—that would be more appropriate for the commentary on Genesis. Attention is given, however, to those social groups and patriarchs believed to be more relevant to this discussion.
The following is a list of possible nations and peoples related to or associated with the names listed in Chronicles, based on various sources. Gomer: In Ezekiel 38:6, Gomer is mentioned as an aggressive people. Magog: Josephus believed Magog to be the Scythians. In Ezekiel 38:1–6; 39:6, they are related to a people from the far north, Togarmah. Madai: The Medes are well-known in the ANE. They were conquered by the Persians and became allied to them in the war against Babylon. Javan: This name corresponds to the inhabitants of an area of Greece, Ionia. They had two well-known cities in their territory, namely, Smyrna and Ephesus. Tubal: They were located in the southern part of Cappadocia, close to the Halys River. They are mentioned in Ezekiel 27:13; 32:26; 38:2–3 (cf. Isa 66:19). Probably, the Tibali and Mushku of the Assyrian inscriptions are references to Tubal. Meshech: Tiglath-Pileser I met a people he called Mushkaya in Asia Minor. In the Bible, Meshech is found in Psalms 120:5; Ezekiel 27:13; 32:26; 38:2–3; 39:1; Isaiah 66:19. Tiras: Josephus relates them to the Thracians. Merneptah met a people called Turshah, among the Sea Peoples, in 1232 BC. Another possibility is that they might be associated with the Etruscans.
(Fig. 2) Descendants of Japheth 1:5
1:6 Ashkenaz: The Assyrians mention a people named Ishkuza from around the Black and Caspian Seas, while Herodotus prefers to associate them with the Scythians. This name, for some reason, became a term to designate the Jewish population from Eastern Europe, the Ashkenazi. Diphath: There is not much information about this name except the one mentioned by Josephus. For him this name may be related to a group located close to the Black Sea in Asia Minor, the Paphlagonias. Togarmah: In Ezekiel 27:14, Togarmah is mentioned after Tubal, Javan, and Mesech as supplying horses and mules to the Tyrians, and in Ezekiel 38:6 they supplied soldiers to the army of Gog (Lydia). Togarmah was located in the southeastern section of Armenia.
1:7 Elishah: The meaning of this name seems to be “copper” or “purple.” It might be a reference to Cyprus, where this material was widely used in the second millennium before Christ (Gen 10:4). Ezekiel mentions that purple came from the islands of Elishah (Ezek 27:7). Tarshishah: Two locations can be associated with this name. One is in Spain, probably a Phoenician colony named Tartessus, perhaps the place where Jonah intended to escape (Jonah 1:3). The second possibility is Carthage, in northern Africa (Ezek 27:12). Kittim: Perhaps located in the southern section of Cyprus. In 1 Maccabees 1:1, Kittim is almost a synonym for Macedonia, where Alexander the Great was born: “Alexander of Macedon, son of Philip, had come from the land of Kittim” (Jerusalem Bible). Rodanim: The MT in 1:7 reads “Dodanim,” while Genesis 10:40 reads “Rodanim”; it is probably a confusion between the consonants R and D. Both letters have a similar shape in Hebrew (ר/ד). The Rodanim are generally identified as inhabitants of the island of Rhodes, well-known to the ancient Phoenicians.
1:8 The descendants of Ham spread over North Africa, Asia, and parts of the ANE. Cush: In the LXX this name is understood to indicate the Ethiopians. In the NKJV, in general, it refers to a group of people from Africa, probably living in Nubia, Sudan (2 Chr 12:3; 14:8–12; 16:8; 21:16). According to Aharoni, based on Sinuhe’s story, Cush inhabited southern Transjordan and the Negev. This verse, however, mentions Cush as the father of Nimrod (see 1:10), founder of Babylon. Thus, Cush’s descendants could have inhabited Mesopotamia and later moved to Africa. This is just a conjecture; so far there is no convincing evidence regarding the region where Cush’s descendants lived.
Mizraim [Egypt]: To this nation, Jacob went down during the famine that lasted for seven years (Gen 46:3). Put: Warriors from Put are referred to in connection with the forces of Egypt: “The Ethiopians [Cush] and the Libyans [Put] who handle the shield, and the Lydians who handle and bend the bow” (Jer 46:9; cf. Ezek 30:5). In Ezekiel 27:10, Put appears with Persia and Lydia (Lud) as being in the army of Tyre. Canaan: These are the inhabitants of the west coast of Palestine, including Syria, Lebanon, and the west side of the Jordan River. They were the inhabitants of the promised land (Gen 13:7).
(Fig. 3) Cap. 1:8, Descendants of Ham
1:9 Cush had seven descendants. Seba: In Psalms 72:10 and in Isaiah 43:3, Seba is mentioned with Egypt and Ethiopia; therefore, it must be located in the southern section of the Middle East. Isaiah 45:14 reads “Sabaeans” (seba’im), who are described as “men of stature” and coming over to Cyrus in chains. Havilah: This name is mentioned with Shur as one of the borders of the territory of the Ishmaelites (Gen 25:18); compare the same limits of the land of the Amalekites (1 Sam 15:7). It is described in Genesis 2:11–12 as bordering the river Pishon and as being rich in gold, bdellium, and other precious stones. No exact identification has yet been made for Havilah. Sabta: It has an uncertain meaning and location. Raama: In Ezekiel’s lament over Tyre (Ezek 27:22), Raama is mentioned, along with Sheba, as merchants who provided the inhabitants of Tyre with spices, precious stones, and gold (see Gen 10:7). So far it is an unidentified group.
Sabtecha: This has an uncertain meaning and location, probably located in Arabia or Ethiopia (Gen 10:7). Sheba: A group probably located in the southern part of the Arabian Peninsula in the Kingdom of Qataban. Perhaps they were part of the Sabaean tribes. See Seba in this verse. Sheba and Dedan are the two sons of Raamah, son of Cush (Gen 10:7). Notice, however, that Sheba and Dedan are also the names of the two sons of Jokshan the son of Abraham and Keturah (Gen 25:3). On the other hand, Sheba is a son of Joktan, son of Eber, who was a descendant of Shem (Gen 10:28). This may indicate that various social groups originated from different people with the same name, making it more difficult to identify them in their respective geographical area. The Sabaeans are referred to as traders in gold and spices (1 Kgs 10:1–2; Ps 72:15; Isa 60:6; Jer 6:20; Ezek 27:22). They were slave traders (Joel 3:8) and desert people (Job 1:15; 6:19).
Dedan: A possible tribe name from the Arabian Peninsula (Gen 10:7); in Genesis 25:3, however, they are mentioned as descendants of Keturah. They were, like the related Sheba, represented by various merchant groups (Gen 10:7, 28). In Isaiah 21:13, a reference is made to “caravans of Dedanites” in the wilderness of Arabia, and Ezekiel mentions them as providing Tyre with precious merchandise (Ezek 27:20).
1:10 Nimrod is a reference back to Genesis 10:8–12. The Genesis narrative presents several details about Nimrod that are not found in the text of Chronicles. It seems that the Chronicler wanted to show the first ruler of Babylon without much emphasis on it. Since Chronicles is a postexilic book, it introduces the first and the last most important Babylonian kings, Nimrod and Nebuchadnezzar (6:15), respectively.
1:11 Mizraim was the father of seven descendants. Their identification is difficult. Ludim: In Genesis 10:13, Ludim appears as the firstborn of Egypt (mitzrayim), while in Genesis 10:22, Lud is the fourth son of Shem. We have, therefore, to deal with two different social groups bearing similar names. One group was Hamite and the other Semite. Anamin: An unidentified descendant of Egypt (Gen 10:13). Lehabim: This name appears in the Table of Nations in Genesis 10:13 as descendants of Egypt. They should probably be identified with the Lubim, but it is just a conjecture based on the similarity of both names. Naphtuhim: This term is of uncertain meaning.
1:12 Pathrusim: According to Baker, this term represents a topographical area in Upper Egypt named p’-t’-rs(y). Based on the biblical text, Baker’s assertion seems to be reasonable; for example, the term Pathros appears in Jeremiah 44:1, 15; Ezekiel 29:14; 30:14 as a possible reference to Pathrusim. Casluhim: So far this is an unidentified social group. Philistine: The term Philistines occurs for the first time in Genesis 10:14. The statement, “from whom came the Philistines,” indicates that Casluhim and Caphtorim were related people, and both are associated with the origin of the Philistines (Gen 10:14; Deut 2:23). Jeremiah calls it an “island” or “coastland” (Jer 47:4 ESV), supporting a connection between Crete and Philistia. These considerations identify Caphtor with the island of Crete.
1:13 Canaan had eleven descendants. This list is mostly written with gentilic endings, indicating a social group for each specific name. Sidon: This was located on the Phoenician coastline on the north section from Tyre (Gen 10:15, 19; 1 Chr 22:4). Heth: In Genesis 23:10, Heth is the ancestor of the Hittites, pre-Israelite inhabitants of Canaan (Gen 10:15). They were an Indo-European group established originally in Asia Minor, and some of them moved into Canaan. In Genesis 23:1–4, the sons of Heth dwelled in Hebron, and even Uriah, a soldier of David, was a Hittite. Probably he was converted to the Hebrews’ religion (11:41).
1:14 Jebusite: These were inhabitants of Canaan living in Jerusalem until David conquered it (11:4–5; 21:15, 18, 28; 2 Chr 3:1; 8:7). After the conquest of Jerusalem, some Jebusites remained in the land. It seems that many people from Caanan accepted the God of Israel. Amorite: They were inhabitants of Palestine, the population of the hills on the western shore of the Dead Sea (Gen 14:7); Hebron (Gen 14:13); Shechem (Gen 48:22); Gilead and Bashan (Deut 3:10); and under Hermon (Deut 3:8; 4:48). They are named, instead of the Canaanites, as the inhabitants of Palestine, whom the Israelites were required to conquer (Gen 15:16; Deut 20:17; Judg 6:10; 1 Sam 7:14; 1 Kgs 21:26; 2 Kgs 21:11). Girgashite: They were inhabitants of Palestine. They were conquered by the Israelites during the conquest of the promised land (Josh 3:10; 24:11). According to paleographic sources, this name occurs as grgsh or bn grgsh in Ugaritic script.
1:15 Hivite: Inhabitants of the land of Canaan along with the Canaanites and other tribes (Gen 10:17; Exod 3:17). The Hivites are described in Joshua 11:3 as being under Hermon in the land of Mizpah, and in 2 Samuel 24:7 they are mentioned immediately after the stronghold of Tyre. Arkite: They were descendants of Canaan (Gen 10:17), inhabitants of the coastal Phoenician town of Irqata located near present Tripoli. Their presence is attested to in Egyptian sources as ‘qty and ‘qtm, in Hittite as ir-qà-ta, and in Akkadian as ir-qat. Sinite: According to the Table of Nations (Gen 10:17), the Sinites were descendants of Canaan, son of Ham, Noah’s son. They were probably inhabitants of the Mediterranean coast (at Sidon?), Asia Minor (the Hittites?), or inland in Israel (the Jebusites?) and Syria (the Amorites and/or Hamathites?). The Sinites must have originated from one of these geographical areas.
1:16 Arvadite: They were probably the inhabitants of an island off the Phoenician coast. They developed a trading relationship with other nations, as did most of the Phoenician cities. They are mentioned in the early lists of Genesis 10:18 and in Ezekiel 27:8, 11. This name refers to seamen and soldiers in the service of Tyre. Aradus was the Greek name for the city of Arvad. First Maccabees 15:23 lists this city as the place from where Lucius sent a letter to support the Jewish cause. Zemarite: They were Canaanites (Gen 10:18), located at a place called Cumur, mentioned in the Amarna Letters along with Arvad. The city name in Akkadian is Ṣimir, on the seacoast between Tripoli and Ruwad. Hamathite: They are mentioned in Genesis 10:18 among the sons of Canaan. The boundary of Israel reached the territory of Hamath but not the city itself (Num 34:8; Josh 13:5; Ezek 47:13–21). David entered into friendly relations with them (2 Sam 8:9), and Solomon erected store cities in the land of Hamath (2 Chr 8:4).
1:17 This text introduces the descendants of Shem (Gen 10:22–29). They represent the main lineage from which God’s people came in OT times. They were the link between covenantal communities—the one living before the flood with the one living after the flood. Shem had five sons representing nations that had spread to the west and east of Mesopotamia. Elam: He was the firstborn of Shem (Gen 10:22). He was the father of the Elamites to the east of Mesopotamia between the Persian Gulf and the Caspian Sea. Asshur: He was one of the sons of Shem and the father of the Assyrians with their capital Asshur by the Tigris River (Gen 10:22). Arphaxad: A personal name and an unidentified social group. From him, the line of God’s people continued. Lud: In Genesis 10:13, Ludim is the firstborn of Mizraim (Egypt), while in Genesis 10:22, Lud is one of the sons of Shem. Therefore, two different nationalities have a similar name. In Isaiah 66:19, Lud is mentioned with Tarshish and Pul (or Phut), Tubal, and Javan. In Jeremiah 46:9, the Ludim, together with Kush and Phut, are allies of Egypt; and in Ezekiel 27:10, Lud and Phut are allies of Persia. Josephus relates Lud to the Lydians. Aram: He is the father of the Arameans, with Damascus as their capital. These social groups are frequently mentioned in Chronicles. The firstborn of Aram was Uz. He was the grandson of Shem. His name represents a country in the northwest of the Arabian Peninsula, historically connected to Aram and Edom (Gen 10:23; 22:21; 36:28; 1 Chr 1:42). This was probably the land where the account of Job took place (Job 1:1).
(Fig. 4) 1:17, Genealogy of Shem
1:18 Arphaxad was the father of Shelah, who was the father of Eber. Eber was the great-grandson of Shem and father of Peleg and Joktan (Gen 10:21, 25; 11:14–17). The name Eber means “the other side” or “across.” The term “Hebrew” might have been derived from this name (Eber), but so far there is no conclusive evidence supporting it. Since his name means “the other side,” it might by implication be a reference to a group of people coming from the other side of a river, in this case, the Euphrates River—probably from the town of Haran (Gen 11:31), whence Abraham migrated to Canaan.
1:19 The name Peleg is enigmatic based on what is said about him, for in his days the earth was divided. The word palgu in Akkadian means “canal.” Perhaps this meaning implies the division of the land in the Fertile Crescent by irrigation channels/canals from the Euphrates and Tigris rivers. This system of irrigation was very common in this geographic area since the third millennium BC. A second interpretation, probably the most plausible one, is based on the Hebrew meaning of the word peleg. It means “to divide” or “to split.” It might be an allusion to the tower of Babel, where the land was divided according to their languages, and the nations were dispersed according to their respective social groups (Gen 11). These two possibilities continue to be hypothetical. Peleg’s descendants continue in 1:25. Notice that Peleg should not be taken as the separation of the continents from a hypothetical Pangaea continent that could have existed before the flood. If that were the case and the continents had rent asunder years after the flood, all life-supporting elements would have been destroyed all over again. The tremendous energy produced by volcanic activity in the mid-Atlantic and Pacific ridges would have destroyed the environment, eliminating any possibility of maintaining life upon the earth due to the volcanic gasses and smoke. The division of the continents most probably took place during the flood, not after it.
1:20 An inclusio contains the genealogy of Joktan. It starts in 1:20 and ends in 1:23 with the same words, “the sons of Joktan.” Almodad means “the beloved” or “God is beloved.” This is the first of the thirteen sons of Joktan (Gen 10:25–29). He probably represents a tribe that inhabited the southern area of the Arabian Peninsula. Sheleph formed a clan that settled in the Arabian Peninsula (Gen 10:26). Hazarmaveth is attached to a clan or district in south Arabia (Gen 10:26). They were descendants of Shem through Joktan. No district or social group has been discovered so far in the ANE with this name, Jerah.
1:21 The name Hadoram is found in 18:10 and in 2 Chronicles 10:18 (Gen 10:27). It might be also identified with a Yemenite region named Dauram or with a Bedouin tribe of south Arabia. Uzal: The name Uzal occurs in Genesis 10:27. Perhaps it also occurs in Ezekiel 27:19 as the name of a place: “Dan and Javan from Uzal” (LXX). Diklah: Its meaning is “place of palms”; compare with Genesis 10:27. Perhaps it was a south Arabian tribe or place-name connected to a palm-bearing district or an oasis.
1:22 Ebal: He was one of the sons of Joktan, descendant of Shem. In the Table of Nations, his name is spelled Obal (Gen 10:28). This is probably a clan name that appears in the genealogical clan list of Seir the Horite (see Gen 36:23) and in the parallel text of 1:40. Sheba is a town in the territory assigned to Simeon (Josh 19:2). It appears in 1:32 as one of the sons of Jokshan, son of Keturah. This name is also listed as the son of Raama, son of Cush (1:9).
1:23 Ophir: The eleventh in order of the sons of Joktan (Gen 10:29). There is a reference to Ophir in Genesis 10:29. It is the name of a land to the southeast of Palestine. Solomon’s vessels set out from Ezion-geber at the head of the Gulf of Aqaba, returning with gold, precious stones, and wood (1 Kgs 9:28; 10:11; 22:48; 2 Chr 8:18). The gold of Ophir was so pure that it became proverbial (29:4; Job 28:16; Ps 45:9; Isa 13:12); in two passages, the form “Uphaz” is used for Ophir (Jer 10:9; Dan 10:5). Havilah: This is mentioned together with Shur as one of the limits of the territory of the Ishmaelites in Genesis 25:18 and of the Amalekites in 1 Samuel 15:7. It is described (Gen 2:11–12) as having the river Pishon as its boundary and as being rich in gold and bdellium. No exact topographical location has been found for this name. Jobab: This is probably a nomadic tribe of the desert in the Arabian Peninsula (Gen 10:29). This name occurs as the king of Edom (Gen 36:33–34) and as a Canaanite king who fought against Joshua (Josh 11:1).
1:24 The genealogy of Shem is introduced again in order to reach directly to Abraham (1:24–27). The names mentioned before this verse ******* the nations that form the entire world. Now it turns to the ancestral line that forms Israel as a nation and to all the descendants of Abraham. The Chronicler switches to the linear genealogy type again, with the purpose of reaching directly to the most important person in the history of Israel, namely, Abraham (1:26–27).
1:25 For the name Eber, see 1:18, and for Peleg, 1:19. Reu was a son of Peleg, a descendant of Shem (Gen 11:18; Luke 3:35). He lived for 239 years.
1:26 Serug. He is the father of Nahor (Gen 11:20–23). Luke calls him Saruch (Luke 3:35 KJV). Nahor was the father of Terah, who was the father of Abram (Gen 11:22–25; Luke 3:34). Nahor and Haran, brothers of Abraham, are not mentioned in Chronicles. Both Nahor and Terah worshipped other gods beyond the river, probably a syncretistic religion—a mixture of truth and error. Therefore, God decided to take Abraham from his own family to make him a great nation, one that would serve only Him. Terah: His name probably means “the Ibex mountain.” He had three sons, Haran, Nahor, and Abraham, and one daughter, Sarah, from another wife. Terah settled in Ur of the “Chaldeans,” where his son Haran died, leaving behind him his son Lot. Terah afterward migrated with Abraham (probably his youngest son) and Lot (his grandson), together with their families, from Ur, intending to go with them to Canaan; but he tarried at Haran. There, Terah spent the remainder of his days and died at the age of 205 years (Gen 11:24–32; Josh 24:2).
1:27 Here concludes the vertical genealogy of Abram, who is Abraham, indicating that the Chronicler was familiar with the event that changed Abram’s name to Abraham (Gen 17:5). He was considered the most important character in Israel’s history for through him all nations would be blessed (Gen 12:2–3). In him God would fulfill the promise given to Adam and Eve (Gen 3:15). So in Abraham, God’s people throughout human history would find a source of hope for their future and immediate comfort for their expectations. Since Abraham did not see the complete fulfillment of the promise given to him by God and still believed, all generations should have similar faith (Heb 11).
The Chronicler seems to have taken this information about Abraham from Genesis 11:26, but he omits detailed information regarding Abraham’s brothers Nahor and Haran, his father Terah, and his relative Lot. One of the reasons for this is that the Chronicler avoided materials that could distract the reader from the main purpose of his text, which is to point straightforward to the patriarchal predecessor of Israel. The reader would be able to complete the historical background information found in Genesis regarding God making His covenant with Adam (Gen 2), Noah (Gen 8:21–22; 9:1–17), and Abraham (Gen 17:4). These patriarchs are the ancestors of the postexilic community, those who had accepted to enter into a covenantal relationship with God. It emphasizes the importance of Abraham as patriarch; he was the father of nations coming from Isaac as well as from Ishmael. Isaac had twelve grandsons (and one granddaughter); Ishmael had twelve sons; and Keturah had six sons; each of them became a clan or a nation. Although many nations originated from Abraham, only Israel continues the line of God’s chosen people. This, however, did not make Israel better than the other nations; it only increased their responsibility more than their privileges. Their choice was bound to their obedience to God’s covenant.
(Fig. 5) 1:24–27, From Shem to Isaac
1:28 This verse introduces a horizontal genealogy of Abraham’s descendants. Notice that Isaac’s genealogy is introduced later, in 2:1–2. This is the Chronicler’s style: He mentions first those who are not the continuation of God’s people and then those representing the continuation of it.
The names of Sarah and Hagar are mentioned neither here nor in the subsequent verses. Since Genesis was a well-known historical account for the Chronicler’s audience, he might have omitted both names. The Chronicler avoided any comments on Abraham’s polygamous problems. The emphasis was on descendants and not on marriage dilemmas. Another possibility is that the Chronicler adopted a literary style of mentioning the least-known wives or concubines and omitting those who were well-known by his audience.
1:29–31 The Chronicler elaborates Ishmael’s genealogy and then the one from Keturah. Each of these genealogies is enveloped by an inclusio. An inclusio starts and ends with similar words. This literary tool provides an emphasis by separating the aforementioned genealogies from the rest of Abraham’s descendants through Isaac. This inclusio starts with The firstborn of Ishmael was (1:29) and ends with These were the sons of Ishmael (1:31).
(Fig. 6) 1:29–31, Genealogy of Ishmael
1:32–33 In the case of Keturah, the inclusio starts with Now the sons born to Keturah (1:32) and ends with All these were the children of Keturah (1:33). Keturah’s name is mentioned to avoid any ambiguity regarding her descendants. She receives the status of a concubine, while in Genesis she is called Abraham’s wife (Gen 25:1–4). This is probably to reinforce that Abraham had only one woman with the status of wife through whom the promised child came. Midian is the fourth son of Keturah and the one from whom the Midianites came. This nation played an important role in Israel’s history following Moses.
(Fig. 7) 1:32–33: Genealogy of Keturah
1:34 This clearly indicates the centrality of Isaac’s descendants in Chronicles. The expression Abraham begot Isaac is found only here. Ishmael and Keturah’s genealogy, though having an important place, is introduced without mentioning Abraham as begetting them. This does not mean that they were not his descendants; it just alludes to the importance the Chronicler wants to convey concerning Isaac’s family. His lineage was the one through whom the Promised One would arise.
1:35 The descendants of Esau are listed in 1:35–37. After dealing with Ishmael and Keturah, many verses are devoted to the descendants of Esau. This might be due first of all to the fact that Esau was the brother of Israel (Jacob) and second because the Amalekites, from Esau, the archenemies of Israel, arose from time to time (1:36). Among Esau’s descendants one finds Eliphaz. This name occurs six times in Job (Job 2:11; 4:1; 15:1; 22:1; 42:7, 9) and is always followed by the term “the Temanite.” Notice that Teman was the firstborn child of Eliphaz, the son of Esau (see 1:36; Gen 36:11–12, 15–16). Job (1:1) mentions the land of Uz, which is the name of the grandson of Seir (1:42). Therefore, one possibility is that Eliphaz in Job was one of the descendants of Esau. The wives of Esau are not mentioned in this genealogy as they were in the Genesis account. Chronicles purposely avoids any reference to Esau’s marriage problems. Keep in mind that Esau married women who were not according to the desire of his parents (Gen 28:7–8).