1 Chronicles 3:6
Ibhar also, and Elishama, and Eliphelet,
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EXPOSITORY (ENGLISH BIBLE)
(6) Ibhar.—“He” (i.e., God) “chooseth.”

Elishama.—Spelt Elishua in both of the parallel passsages. (See Note on 1Chronicles 3:5.) The recurrence of Elishama (“God heareth”) in 1Chronicles 3:8 is no argument against the name here.

Eliphelet (“God is deliverance”) also occurs twice, and David may have chosen to give names so expressive of his own peculiar faith and trust to the sons of different wives. (See Psalm 18:2; Psalm 18:6.) This Eliphelet (called Elphalet—Heb., Elpèlet, 1Chronicles 14:5; a by-form, as Abram is of Abiram, or Absalom of Abishalom, or Abshai of Abishai) is omitted in Samuel. So also is Nogah (brightness, i.e., of the Divine Presence, Psalm 18:13—a hymn which is certainly David’s). (Comp. Japhia, “the Shining One.”) Nepheg means “shoot, scion.”

3:1-24 Genealogies. - Of all the families of Israel, none were so illustrious as the family of David: here we have a full account of it. From this family, as concerning the flesh, Christ came. The attentive observer will perceive that the children of the righteous enjoy many advantages.Bathshua, the daughter of Ammiel - Both names are here given in an unusual form, but it may be doubted whether in either case there has been any corruption. In "Bathshua," for "Bathsheba," a ו (v) replaces the ב (b) of the earlier writer, "w" and "b" having nearly the same sound. In "Ammiel," for "Eliam," the two elements which form the name are inverted, as in Jehoiachin equals Jechoniah, and the like. 6. Elishama and Eliphelet—Two sons of the same name are twice mentioned (1Ch 3:8). They were the children of different mothers, and had probably some title or epithet appended by which the one was distinguished from the other. Or, it might be, that the former two were dead, and their names had been given to sons afterwards born to preserve their memories. And he had two other sons called by the same names, 1 Chronicles 3:8, but they were by differing wives; and probably they were then distinguished by some additional clause or title, which is here omitted, because it was now needless for us to know it; or the two first were dead before the two second were born, and therefore the names of the deceased were given to these to preserve their memory. And these were born unto him in Jerusalem,.... Whose names follow, in all nine; there are but seven mentioned in 2 Samuel 5:14 the reason of which see in the notes there; See Gill on 2 Samuel 5:14. See Gill on 2 Samuel 5:15. See Gill on 2 Samuel 5:16. it may be observed that Bathsheba is here called Bathshua, and her father Ammiel, whose name is Eliam in 2 Samuel 11:3, names of much the same signification. Ibhar also, and {d} Elishama, and Eliphelet,

(d) Elishama, or Elishua, 2Sa 5:15 and Eliphelet died, and David named those sons who were born next by the same names; in the book of kings his living children are mentioned and here both they that were alive and dead.

EXEGETICAL (ORIGINAL LANGUAGES)
6. Elishama] in 1 Chronicles 14:5 and 2 Samuel 5:15 Elishua, no doubt the right reading, for otherwise (cp. 1 Chronicles 3:8) we have two sons of David named Elishama.

Eliphelet] in 1 Chronicles 14:5 (R.V.) Elpelet; in 2 Samuel 5:15 the name is wanting. Eliphelet cannot be right, for it re-occurs as the name of the thirteenth son in 1 Chronicles 3:8. On the other hand Elpelet may be right here and Eliphelet in 1 Chronicles 3:8, for according to Hebrew custom two brothers might bear names of similar sound and significance."And the families of the writers (scribes) who inhabited Jabez." The position of the town Jabez, which is mentioned only here, and which derived its name from a descendant of Judah, has not yet been discovered, but is to be sought somewhere in the neighbourhood of Zoreah. This may be inferred from the fact that of the six שׂלמא בּני, two are always more closely connected with each other by ו cop.: (1) Bethlehem and Netophathite, (2) Ataroth-beth-Joab and Hazi-Hammanahath, (3) the Zoreites and the families of the Sopherim inhabiting Jabez. These last were divided into three branches, תּרעתים, שׁמעתים, שׂוּכתים, i.e., those descended from Tira, Shimea, and Suchah. The Vulgate has taken these words in an appellative sense of the occupations of these three classes, and translates canentes et resonantes et in tabernaculis commemorantes. But this interpretation is not made even probable by all that Bertheau has brought forward in support of it. Even if שׂוּכתים might perhaps be connected with סכּה, and interpreted "dwellers in tabernacles," yet no tenable reason can be found for translating תּרעתים and שׁמעתים by canentes et resonantes. שׁמעתי, from שׁמעה, "that which is heard," cannot signify those who repeat in words and song that which has been heard; and תּרעתי no more means canentes than it is connected (as Bertheau tries to show) with שׁערים htiw , "doorkeepers" (the Chaldee תּרע being equivalent to the Hebrew שׁער); and the addition, "These are the Kenites who came of Hemath, the father of the house of Rechab" (מן בּוא, to issue from any one, to be descended from any one), gives no proof of this, for the phrase itself is to us so very obscure. קינים are not inhabitants of the city Kain (Joshua 15:57) in the tribal domain of Judah (Kimchi), but, judging from the succeeding relative sentence, were descendants of Keni the father-in-law of Moses (Judges 1:16), who had come with Israel to Canaan, and dwelt there among the Israelites (Judges 4:11, Judges 4:17; Judges 5:24; 1 Samuel 15:6; 1 Samuel 27:10; 1 Samuel 30:29); and Hemath, the father of the house of Rechab, i.e., of the Rechabites (Jeremiah 35:6), is probably the grandfather of Jonadab the son of Rechab, with whom Jehu entered into alliance (2 Kings 10:15, 2 Kings 10:23). But how can the families of Sopherim inhabiting Jabez, which are here enumerated, be called descendants of Salma, who is descended from Hur the son of Caleb, a man of Judah, if they were Kenites, who issued from or were descendant of the grandfather of the family of the Rechabites? From lack of information, this question cannot be answered with certainty. In general, however, we may explain the incorporation of the Kenites in the Judaean family of the Calebite Salma, on the supposition that one of these Kenites of the family of Hobab, the brother-in-law of Moses, married an heiress of the race of Caleb. On this account the children and descendants sprung of this marriage would be incorporated in the family of Caleb, although they were on their father's side Kenites, and where they followed the manner of life of their fathers, might continue to be regarded as such, and to bear the name.
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