2 Chronicles 11:20
And after her he took Maachah the daughter of Absalom; which bore him Abijah, and Attai, and Ziza, and Shelomith.
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(20) Maachah the daughter of Absalomi.e., granddaughter, as appears from 2Samuel 14:27, where Tamar is named as the “one daughter” of Absalom Josephus says Maachah was daughter of Tamar (Ant 8:10, 1). (Comp. 2Samuel 18:18; 2Chronicles 13:2; 1Kings 15:10.)

Which bare him Abijah.—Rehoboam’s successor, called “Abijam” in Kings. The other three are unknown.

11:13-23 When the priests and Levites came to Jerusalem, the devout, pious Israelites followed them. Such as set their hearts to seek the Lord God of Israel, left the inheritance of their fathers, and went to Jerusalem, that they might have free access to the altar of God, and be out of the temptation to worship the calves. That is best for us, which is best for our souls; in all our choices, religious advantages must be sought before all outward conveniences. Where God's faithful priests are, his faithful people should be. And when it has been proved that we are willing to renounce our worldly interests, so far as we are called to do so for the sake of Christ and his gospel, we have good evidence that we are truly his disciples. And it is the interest of a nation to protect religion and religious people.Maachah the daughter of Absalom - Rather, "grand-daughter" (see the 1 Kings 15:2 note). 20. after her he took Maachah … daughter—that is, granddaughter (2Sa 14:27) of Absalom, Tamar being, according to Josephus, her mother. (Compare 2Sa 18:18). No text from Poole on this verse. And after he took Maacah the daughter of Absalom,.... Thought by some to be Absalom the son of David, his father's brother, and his uncle, and so married his cousin; but Absalom seems to have had but one daughter, whose name was Tamar, 2 Samuel 14:27, and the name of this man is different from his; he is called Abishalom, 1 Kings 15:2.

and Uriel of Gibeah; 2 Chronicles 13:2, of the tribe of Benjamin, whereas Absalom was of the tribe of Judah:

which bare him Abijah, and Attai, and Ziza, and Shelomith: Abijah the firstborn, and who was successor in the kingdom, is the same with Abijam, 1 Kings 14:31 of the rest we nowhere else read.

And after her he took Maachah the daughter of Absalom; which bare him Abijah, and Attai, and Ziza, and Shelomith.
20. Maacah] Perhaps the grand-daughter of Absalom, since she is called the daughter of Uriel of Gibeah in 2 Chronicles 13:2 (where “Maacah” should be read with the LXX. for “Michaiah”). Absalom had no son (2 Samuel 18:18), but he may have had a daughter who married Uriel and became the mother of this Maacah.

Abijah] Called “Abijam” 1 Kings 15:1.Verse 20. - Maachah was the granddaughter of Absalom by his daughter Tamar, wife of Uriel (2 Chronicles 13:2; 2 Kings 15:2). 2 Chronicles 11:13-17, the account of the internal spiritual strengthening of the kingdom of Judah by the migration of the priests and Levites, and many pious worshippers of Jahve out of all the tribes, to the kingdom of Judah.

2 Chronicles 11:13-14

The priests and Levites in all Israel went over to him out of their whole domain. על התיצּב, to present oneself before any one, to await his commands, cf. Zechariah 6:5; Job 1:6; Job 2:1; here in the signification to place oneself at another's disposal, i.e., to go over to one. The suffix in גּבוּלם refers to "all Israel." For - this was the motive of their migration, 2 Chronicles 11:14 -the Levites (in the wider signification of the word, including the priests) forsook their territory and their possessions, i.e., the cities assigned to them, with the pasture lands for their cattle (Numbers 35:1-8), scil. in the domain of the ten tribes; "for Jeroboam and his sons had driven them out from the priesthood of Jahve." To prevent his subjects from visiting the temple at Jerusalem, which he feared might ultimately cause the people to return to the house of David, Jeroboam had erected his own places of worship for his kingdom in Bethel and Dan, where Jahve was worshipped in the ox images (the golden calves), and had appointed, not the Levites, but men from the body of the people, to be priests in these so-called sanctuaries (1 Kings 12:26-31), consecrated by himself. By these innovations not only the priests and Levites, who would not recognise this unlawful image-worship, were compelled to migrate to Judah and Jerusalem, but also the pious worshippers of the Lord, who would not renounce the temple worship which had been consecrated by God Himself. All Jeroboam's successors held firmly by this calf-worship introduced by him, and consequently the driving out of the priests and Levites is here said to have been the act of Jeroboam and his sons. By his sons are meant Jeroboam's successors on the throne, without respect to the fact that of Jeroboam's own sons only Nadab reached the throne, and that his dynasty terminated with him; for in this matter all the kings of Israel walked in the footsteps of Jeroboam.

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