1 Chronicles 2:29
And the name of the wife of Abishur was Abihail, and she bore him Ahban, and Molid.
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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.And Ahijah - There is no "and" in the original. Hence, some would read: "the sons" were born "of" or "from Ahijah," the first wife of Jerahmeel (see the next verse). 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.

No text from Poole on this verse. And the name of the wife of Abishur was Abihail,.... Of the same name was a wife of Rehoboam, a daughter of his grandfather David's eldest brother, Eliab, 2 Chronicles 11:18.

and she bare him Ahban, and Molid; which are no more mentioned, they perhaps leaving no posterity.

And the name of the wife of Abishur was Abihail, and she bare him Ahban, and Molid.
Verse 29. - אֲבִיגַיִל אֲבִיחַיִל אֲבִיהַיִל, are the readings of various manuscripts in this verse. These cities named Jair's-life were taken away from the Jairites by Geshur and Aram, i.e., by the Arameans of Geshur and of other places. Geshur denotes the inhabitants of a district of Aram, or Syria, on the north-western frontier of Bashan, in the neighbourhood of Hermon, on the east side of the upper Jordan, which had still its own kings in the time of David (2 Samuel 3:3; 2 Samuel 13:37; 2 Samuel 14:23; 2 Samuel 15:8), but which had been assigned to the Manassites by Moses; cf. Joshua 13:13. The following וגו את־קנת must not be taken as an explanatory apposition to יאיר את־חוּת: "Jair's-life, Kenath and her daughters, sixty cities" (Berth.). For since מאתּם refers to the collective name Jair, Geshur and Aram could not take away from Jair sixty cities, for Jair only possessed twenty-three cities. But besides this, according to Numbers 32:42, Kenath with her daughters had been conquered by Nobah, who gave his own name to the conquered cities; and according to Deuteronomy 3:4, the kingdom of Og in Bashan had sixty fenced cities. But this kingdom was, according to Numbers 32:41, and Numbers 32:42, conquered by two families of Manasseh, by Jair and Nobah, and was divided between them; and as appears from our passage, twenty-three cities were bestowed upon Jair, and all the rest of the land, viz., Kenath with her daughters, fell to Nobah. These two domains together included sixty fenced cities, which in Deuteronomy 3:14 are called Jair's-life; while here, in our verse, only twenty-three cities are so called, and the remaining thirty-seven are comprehended under the name of Kenath had her daughters. WE must therefore either supply a w copul. before את־קנת, or we must take את־ק in the signification "with Kenath," and refer עיר שׁשּׁים to both Jair's-life and Kenath. Cf. herewith the discussion on Deuteronomy 3:12-14; and for Kenath, the ruins of which still exist under the name Kanuat on the western slope of the Jebel Hauran, see the remarks on Numbers 32:42. The time when these cities were taken away by the Arameans is not known. From Judges 10:4 we only learn that the Jair who was judge at a later time again had possession of thirty of these cities, and renewed the name Jair's-life. כּל־אלּה is not all these sixty cities, but the before-mentioned descendants of Hezron, who are called sons, that is offspring, of Machir, because they were begotten with the daughter of Machir. Only two names, it is true, Segub and Jair, are enumerated; but from these two issue the numerous families which took Jair's-life. To these, therefore, must we refer the כּל־אלּה.
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