1 Chronicles 2:24
And after that Hezron was dead in Calebephratah, then Abiah Hezron's wife bore him Ashur the father of Tekoa.
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EXPOSITORY (ENGLISH BIBLE)
(24) And after that Hezron was dead . . .—Or, “And after the death of Hezron in Caleb-ephratah—and the wife of Hezron was Abiah—and she bare him Ashur . . .” The text is evidently corrupt. The best suggestion is based on the reading of the LXX.: καὶ μετὰ τὸ ἀποθανεῖν Εσερων ἦλθεν Χαλεβ εἰς Εφραθα; “And after Hezron’s death Caleb went to Ephrath.” Some very slight changes in the Hebrew, affecting only three letters of the entire sentence, will give the sense, “And after Hezron’s death Caleb went in to Ephrath, the wife of his father Hezron (1Chronicles 2:19); and she bare him Ash-hur, father (founder, or chief) of Tekoa.” (Comp. Genesis 35:22.)

Ashur (Heb., Ash-hur) means “man of Hur”—that is, the chief of the clan of the Hurites, settled at Ephrath or Bethlehem (1Chronicles 2:19). Comp. Ashbel “man of Bel.” (Ash is the elder form of Ish “man”; as appears from the Phenician inscriptions.)

That “Caleb” in this verse means the house of Caleb is evident if we consider that the genealogy makes him great grandson of Judah, whereas the individual Caleb son of Jephunneh took part in the conquest of Canaan, more than four centuries after Judah went down to Egypt.

III.—The Jerahmeelites (1Chronicles 2:25-41). Comp. 1Samuel 27:10, “the south (land) of the Jerahmeelites,” in the territory of Judah.

1 Chronicles 2:24. The father of Tekoa — A known place, of which he is termed the father, because he was either the progenitor of the people who inhabited it, or their prince and ruler, or the builder of the city.2:1-55 Genealogies. - We are now come to the register of the children of Israel, that distinguished people, who were to dwell alone, and not be reckoned among the nations. But now, in Christ, all are welcome to his salvation who come to him; all have equal privileges according to their faith in him, their love and devotedness to him. All that is truly valuable consists in the favour, peace, and image of God, and a life spent to his glory, in promoting the welfare of our fellow-creatures.Rather, "And Geshur and Aram (i. e. the Geshurites Deuteronomy 3:14 and Syrians) took the villages of Jair from them:" recovered, that is, from the new settlers the places which Jair had conquered.

All these belonged to the sons of Machir - Rather, "All these were sons of Machir," i. e. Segub and Jair, with their descendants, were reckoned sons of Machir, rather than sons of Hezron, although only descended from Machir on the mother's side. The reason of this seems to have been that they cast in their lot with the Manassites, and remained in their portion of the trans-Jordanic region.

24. Caleb-ephratah—so called from uniting the names of husband and wife (1Ch 2:19), and supposed to be the same as was afterwards called Beth-lehem-ephratah.

Ashur, the father of Tekoa—(2Sa 14:2-4). He is called the father, either from his being the first founder, or perhaps the ruler, of the city.

Caleb-ephratah; a place then so called by a conjunction of the names of the man and his wife; afterwards supposed to be called Beth-lehem Ephratah. Others translate the words thus, When Caleb took Ephratah. So it is an ellipsis of the verb, which is here to be understood out of 1 Chronicles 2:19, where it is expressed.

Abiah bare him Ashur, after the father’s death.

The father of Tekoa; a known place, 2 Samuel 14:2,4 Jer 6:1 Amos 1:1; whose father he is called, because he was either the progenitor of the people inhabiting there, or their prince and ruler, or the builder of the city. And after that Hezron was dead in Calebephratah,.... Supposed to be the same with Bethlehem; and was so called, both from Caleb the son of Hezron, and Ephrath his wife, 1 Chronicles 2:19,

then Abiah, Hezron's wife, bare him Ashur the father of Tekoa; being left with child by him at his death; the whole verse is paraphrased thus in the Targum,"and after Hezron died in the house of Caleb his son in Ephrath, the wife of Hezron the daughter of Machir was left with child, and she bare to him after his death Ashur the prince of the Tekoites;''whose son gave name very probably to the city of Tekoa, 2 Samuel 14:2.

And after that Hezron was dead in {h} Calebephratah, then Abiah Hezron's wife bare him Ashur the {i} father of Tekoa.

(h) Which was a town named for the husband and wife, also called Bethlehem Ephratah.

(i) Meaning, the chief and prince.

EXEGETICAL (ORIGINAL LANGUAGES)
24. And after that Hezron was dead in Caleb-ephratah (R.V. ephrathah)]

The text of this passage is probably corrupt, for (1) “Caleb-ephrathah” is a very strange combination to signify the name of a place, (2) Vulg. LXX. have a verb (ingressus est, ἦλθεν) instead of the preposition, “in”. A few small changes in the Heb. would yield the sense, “And after Hezron was dead Caleb went in to Ephrath (1 Chronicles 2:19) his father Hezron’s wife and she bare him” etc.

Ashur] R.V. Ashhur. Hur (1 Chronicles 2:19) the father of Bethlehem is described as the “firstborn of Ephrathah,” so that Ashhur would be a younger brother (1 Chronicles 4:4).

the father of Tekoa] i.e. the founder of the town or the eponymous ancestor of its inhabitants. Cp. 1 Chronicles 4:4; 1 Chronicles 4:14; 1 Chronicles 4:21 etc. For Tekoa see 2 Chronicles 20:20, note.Verse 24. - The remaining verse of this section brings another point of difficulty unsolved yet. No place Caleb-ephratah is known, and no sort of accounting for Hezron dying anywhere but in Egypt, whither he went with Jacob (Genesis 46:12), is producible. The Vulgate has Ingressus est Caleb ad Ephratam, but our Hebrew text cannot be made to justify it, if for nothing else, for want of a preposition אֶל before "Ephrata." This reading of the Vulgate has suggested to others that by a slight but still gratuitous alteration of our Hebrew text בָא might be substituted for the preposition בְּ prefixed to the name of Caleb; but upon that showing we have to suppose that Caleb did leave Egypt on his own account and travel to Ephratah, and then there fails any strong connection (but see Septuagint, in loc.) between that fact and what is said about Abiah. Still, the explanation might receive some countenance from the fact that it is said that Abiah's son became the father - or founder - of Tekoa, a place near Bethlehem, in South Judah (1 Samuel 30:14). Bertheau has at this point suggested that Caleb-ephratah, instead of being included in Neger-Caleb, may rather, in distinction from it, designate the northern portion of the territory of Caleb. The solution of the problem will probably not yield to anything but a justly restored text. The family of Caleb. - That כּלב is merely a shortened form of כּלוּבי, or a form of that word resulting from the friction of constant use, is so clear from the context, that all exegetes recognise it. We have first (1 Chronicles 2:18-20) a list of the descendants of Caleb by two wives, then descendants which the daughter of the Gileadite Machir bore to his father Hezron (1 Chronicles 2:21-23), and finally the sons whom Hezron's wife bore him after his death (1 Chronicles 2:24). The grouping of these descendants of Hezron with the family of Caleb can only be accounted for by supposing that they had, through circumstances unknown to us, come into a more intimate connection with the family of Caleb than with the families of his brothers Ram and Jerahmeel. In 1 Chronicles 2:42-55 follow some other lists of descendants of Caleb, which will be more fully considered when we come to these verses. The first half of the 18th verse is obscure, and the text is probably corrupt. As the words stand at present, we must translate, "Caleb the son of Hezron begat with Azubah, a woman, and with Jerioth, and these are her (the one wife's) sons, Jesher," etc. בּניה, filii ejus, suggests that only one wife of Caleb had been before mentioned; and, as appears from the "and Azubah died" of 1 Chronicles 2:19, Azubah is certainly meant. The construction את הוליד, "he begat with," is, it is true, unusual, but is analogous to חוליד מן, 1 Chronicles 8:9, and is explained by the fact that הוליד may mean to cause to bear, to bring to bearing; cf. Isaiah 66:9 : therefore properly it is, "he brought Azubah to bearing." The difficulty of the verse lies in the ואת־יריעות אשּׁה, for, according to the usual phraseology, we would have expected אשׁתּו instead of אשּׁה. But אשּׁה may be, under the circumstances, to some extent justified by the supposition that Azubah is called indefinitely "woman," because Caleb had several wives. ואת־וריעות gives no suitable meaning. The explanation of Kimchi, "with Azubah a woman, and with Jerioth," cannot be accepted, for only the sons of Azubah are hereafter mentioned; and the idea that the children of the other wives are not enumerated here because the list used by the chronicler was defective, is untenable: for after two wives had been named in the enumeration of the children of one of them, the mother must necessarily have been mentioned; and so, instead of בּניה, we should have had עזוּבה בּני. Hiller and J. H. Michaelis take ואת as explicative, "with Azubah a woman, viz., with Jerioth;" but this is manifestly only the product of exegetical embarrassment. The text is plainly at fault, and the easiest conjecture is to read, with the Peschito and the Vulgate, את אשׁתּו instead of ואת אשּׁה, "he begat with Azubah his wife, Jerioth (a daughter); and these are her sons." In that case אשּׁה would be added to עזוּבה, to guard against עזוּבה being taken for acc. obj. The names of the sons of Azubah, or of her daughter Jerioth, do not occur elsewhere.
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