1 Chronicles 1:6
And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.
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1:1-27 This chapter, and many that follow, repeat the genealogies, or lists of fathers and children in the Bible history, and put them together, with many added. When compared with other places, there are some differences found; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. The original of the Jewish nation is here traced from the first man that God created, and is thereby distinguished from the obscure, fabulous, and absurd origins assigned to other nations. But the nations now are all so mingled with one another, that no one nation, nor the greatest part of any, is descended entirely from any of one nation, nor the greatest part of any, is descended entirely from any of these fountains. Only this we are sure of, that God has created of one blood all nations of men; they are all descended from one Adam, one Noah. Have we not all one father? Has not one God created us? Mal 2:10.Compare the margin references and notes. 4-23. Noah, Shem, Ham, and Japheth—The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (Ge 9:25-27) could not otherwise appear to have been verified. Riphath, or Diphath; for those two Hebrew letters which answer to our D and R, being very like, are oft confounded and exchanged, as 1 Chronicles 1:7,41,46,50. The sons of Japheth, Gomer,.... Here begins the genealogy of the sons of Noah after the flood; of the sons of Japheth the elder, in this and the two following verses; next of the sons of Ham, the younger brother, 1 Chronicles 1:8, then of Shem, whose posterity are mentioned last, because from him, in the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given, 1 Chronicles 1:17. The whole is the same with the account in And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.
6. Ashchenaz] R.V. Ashkenaz, as in Genesis 10:3. In Jeremiah 51:27 “the kingdoms of Ararat, Minni and Ashkenaz” are to be summoned against Babylon. Ararat being Armenia, and Minni (= Mannai of the Assyrian monuments) being a neighbour of Armenia, Ashkenaz also is probably a neighbour of Armenia and to be sought on the N. or E. of Cappadocia, the seat of its “father” Gomer.

Riphath] so LXX. and Vulg. R.V. Diphath, following the Heb. text which however has a note added that another reading is “Riphath.” The letters D and R are easily confused in Hebrew. Nothing certain is known of either Riphath or Diphath.

Togarmah] In Ezekiel 27:14 Togarmah is mentioned (after “Javan, Tubal, and Meshech,” Ezekiel 27:13) as trading with Tyre in horses, war-horses and mules, and in Ezekiel 38:6 mention is made of “the house of Togarmah in the uttermost parts of the north, and all his hordes” in connexion with “Gomer and all his hordes.” The geographical position of Togarmah is unknown, but it must have been a neighbour of Gomer, Tubal and Meshech."And he (Jehoiachin) changed his prison garments," i.e., took them off and put other regal clothing on (cf. Genesis 41:42). "And ate continually before him all his life," i.e., ate at the king's table (cf. 2 Samuel 9:7). Moreover a daily ration of food was supplied to him by the king for the maintenance of his retainers, who formed his little court. The חיּיו כּל־ימי of 2 Kings 25:30, upon which Thenius throws suspicion without any reason, refers to Jehoiachin like that in 2 Kings 25:29; for the historian intended to show how Jehoiachin had fared from the day of his elevation to the end of his life. At the same time, we cannot infer from this with any certainty that Jehoiachin died before Evil-merodach; for the favour shown to him might be continued by Evil-merodach's successor. We cannot make any safe conjecture as to the motives which induced Evil-merodach to pardon Jehoiachin and confer this distinction upon him. The higher ground of this joyful termination of his imprisonment lay in the gracious decree of God, that the seed of David, though severely chastised for its apostasy from the Lord, should not be utterly rejected (2 Samuel 7:14-15). At the same time, this event was also intended as a comforting sign to the whole of the captive people, that the Lord would one day put an end to their banishment, if they would acknowledge that it was a well-merited punishment for this sins that they had been driven away from before His face, and would turn again to the Lord their God with all their heart.
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