1 Chronicles 7:18
And his sister Hammoleketh bore Ishod, and Abiezer, and Mahalah.
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EXPOSITORY (ENGLISH BIBLE)
7:1-40 Genealogies. - Here is no account either of Zebulun or Dan. We can assign no reason why they only should be omitted; but it is the disgrace of the tribe of Dan, that idolatry began in that colony which fixed in Laish, and called it Dan, Jud 18 and there one of the golden calves was set up by Jeroboam. Dan is omitted, Re 7. Men become abominable when they forsake the worship of the true God, for any creature object.Abiezer - His descendants formed one of the most important branches of the Manassites. They furnished to Israel the greatest of the Judges, Gideon Judges 6:11, Judges 6:24, Judges 6:34, and were regarded as the leading family among the so-called "sons of Gilead. 1Ch 7:14-40. Of Manasseh.

14, 15. The sons of Manasseh—or descendants; for Ashriel was a grandson, and Zelophehad was a generation farther removed in descent (Nu 26:33). The text, as it stands, is so confused and complicated that it is exceedingly difficult to trace the genealogical thread, and a great variety of conjectures have been made with a view to clear away the obscurity. The passage [1Ch 7:14, 15] should probably be rendered thus: "The sons of Manasseh were Ashriel, whom his Syrian concubine bare to him, and Machir, the father of Gilead (whom his wife bare to him). Machir took for a wife Maachah, sister to Huppim and Shuppim."

His sister, i.e. Gilead’s sister.

Ishod, and Abiezer, and Mahalah; understand, and Shemidah, out of the next verse. And his sister Hammoleketh,.... The sister of Gilead so named; though the Targum renders it "that reigned"; and so Kimchi, that reigned in some part of Gilead; and the Vulgate Latin version translates it, "a queen bare Ishod, and Abiezer, and Mahalah"; Abiezer is the same with Jeezer, from whom a family sprung of that name, Numbers 26:30, of which Gideon was, Judges 6:11. And {h} his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah.

(h) Meaning, the sister of Gilead.

EXEGETICAL (ORIGINAL LANGUAGES)
18, 19. The Families of Western Manasseh

18. Abiezer] Gideon’s family; Jdg 6:11; cp. Joshua 17:2.Verse 18. - Abiezer. He is the nephew, then, of Gilead, and grandson of Machir. Gideon sprang from him (Judges 6:11; Judges 8:32). The name of the mother, Hammoleketh, is compounded of the article and Moleketh, or Meleketh, a Chaldee form, found several times in the Book of Jeremiah, of the word for "queen." Of Ishod and Mahalah nothing is known, but the latter name is identical with Mahlah, one of the five daughters of Zelophehad. 1 Chronicles 7:12 is unintelligible to us. The first half, "And Shuppim and Huppim, sons of Ir," would seem, if we may judge from the ו cop., to enumerate some other descendants of Benjamin. And besides, (1) the names וחפּים מפּים occur in Genesis 46:21 among those of the sons of Benjamin, and in Numbers 26:39, among the families of Benjamin, one called שׁוּפמי from שׁפוּפם, and another חוּפמי from חוּפם, are introduced; we must consequently hold מפּים to be an error for שׁפם or שׁוּפם. And (2) the name עיר is most probably identical with עירי in 1 Chronicles 7:7. The peculiar forms of those names, viz., וחפּם שׁפם, seem to have arisen from an improper comparison of them with וּלשׁפּים לחפּים in 1 Chronicles 7:15, in which the fact was overlooked that the Huppim and Shuppim of 1 Chronicles 7:15 belong to the Manassites. Here, therefore, two other families descended from the Benjamite Ir or Iri would seem to be mentioned, which may easily be reconciled with the purpose (1 Chronicles 7:6) to mention none of the Benjamites but the descendants of Bela, Becher, and Jediael. The further statement, "Hushim, sons of Aher," is utterly enigmatical. The name חשׁים is found in Genesis 46:23 as that of Dan's only son, who, however, is called in Numbers 26:42 שׁוּחם, and who founded the family of the Shuhami. But as the names חוּשׁים and חשׁים are again met with in 1 Chronicles 8:8, 1 Chronicles 8:11 among the Benjamites, there is no need to imagine any connection between our חשּׁם and that family.

The word אהר, alius, is not indeed found elsewhere as a nomen proprium, but may notwithstanding be so here; when we might, notwithstanding the want of the conjunction w, take the Hushim sons of Aher to be another Benjamite family. In that case, certainly, the tribe of Dan would be omitted from our chapter; but we must not allow that to lead us into arbitrary hypotheses, as not only Dan but also Zebulun is omitted.

(Note: Bertheau's judgment in the matter is different. Starting from the facts that חשׁים (Genesis 46:27) is called a son of Dan, and that further, in the enumeration of the tribes in Genesis 46 and Numbers 26, Dan follows after Benjamin; that in Genesis 46 Dan stands between Benjamin and Naphtali, and that in our chapter, in 1 Chronicles 7:13, the sons of Naphtali follow immediately; and that the closing words of this verse, "sons of Bilhah," can, according to Genesis 46:25, refer only to Dan and Naphtali, and consequently presuppose that Dan or his descendants have been mentioned in our passage, - he thinks there can be no doubt that originally Danites were mentioned in our verse, and that חשׁם was introduced as the son of Dan. Moreover, from the word אהר, "the other," he draws the further inference that it may have been, according to its meaning, the covert designation of a man whose proper name fear, or dislike of some sort, prevented men from using, and was probably a designation of the tribe of Dan, which set up its own worship, and so separated itself from the congregation of Israel; cf. Judges 17f. The name is avoided, he says, in our chapter, in 1 Chronicles 6:61 and 1 Chronicles 6:69, and is named only in 1 Chronicles 2:2 among the twelve tribes of Israel, and in 1 Chronicles 12:35. The conjecture, therefore, is forced upon us, that אהר בּן חשּׁם, "Hushim the son of the other," viz., of the other son of Bilhah, whose name he wished to pass over in silence, stands for חשּׁם דן וּבני. The name Aher, then, had so completely concealed the tribe of Dan, that later readers did not mark the new commencement, notwithstanding the want of the conjunction, and had no scruple in adding the well-known names of the Benjamites, שׁפם and חפם, to the similarly-sounding חשׁם, though probably at first only in the margin. This hypothesis has no solid foundation. The supposed dislike to mention the name of Dan rests upon an erroneous imagination, as is manifest from the thrice repeated mention of that name, not merely in 1 Chronicles 2:2 and 1 Chronicles 12:35, but also in 1 Chronicles 27:22. The omission of the tribe of Dan in 1 Chronicles 6:61, 1 Chronicles 6:69, is only the result of a corruption of the text in these passages; for in 1 Chronicles 6:61 the words, "Ephraim and of the tribe of Dan," and after 1 Chronicles 6:69 a whole verse, have been dropped out in the copying. In neither of these verses can there by any idea of omitting the name Dan because of a dislike to mention it, for in 1 Chronicles 6:61 the name Ephraim is lacking, and in 1 Chronicles 6:69 the names of two cities are also omitted, where even Berth. cannot suppose any "dislike." When Berth. quotes Judges 18:30 in favour of his concealment hypothesis, where under the Keri מנשׁה the name משׁה is supposed to be concealed, he has forgotten that the opinion that in this passage משׁה has been altered into מנשׁה from a foolish dislike, is one of the rabbinic caprices, which we cannot attribute as a matter of course to the authors of the biblical writings. With this groundless suspicion falls of itself the attempt which he bases upon it "to solve the enigma of our verse." If the words in question do really contain a remark concerning the family of Dan, we must suppose, with Ewald (Gesch. i. S. 242), that the text has become corrupt, several words having been dropped out. Yet the בּלהה בּני at the end of 1 Chronicles 7:13 is not sufficient to warrant such a supposition. Had the register originally contained not only the sons of Naphtali, but also the sons of Dan, so that בלהה בני would have to be referred to both, the conj. ו could not have been omitted before נפתּלי בּני. The want of this conjunction is, however, in conformity with the whole plan of our register, in which all the tribes follow, one after the other, without a conjunction; cf. 1 Chronicles 7:6, 1 Chronicles 7:14, 1 Chronicles 7:30. ו is found only before אפרים בּני, 1 Chronicles 7:20, because Ephraim and Manasseh are closely connected, both continuing to form the one tribe of Joseph. We must accordingly hold נף בני, 1 Chronicles 7:13, without ו cop., to have been the original reading, when the conjecture that בלהה בני includes also the sons of Dan is at once disposed of.)

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