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The children of David which were born to him in Hebron, 1 Chronicles 3:1-4. Those born to him in Jerusalem, 1 Chronicles 3:5-9. The regal line from Solomon, 1 Chronicles 3:10-24.
The second, Daniel - In 2 Samuel 3:3, this person is called Chileab; he probably had two names. The Targum says, “The second, Daniel, who was also called Chileab, because he was in every respect like to his father.” The Targumist refers here to the import of the word כלאב (ke) -(le) -(ab), like to the father. Jarchi says the two names were given to this person because David, having taken Abigail immediately after the death of Nabal, it could not be ascertained whether this child were the son of David or of Nabal, therefore David called him דניאל (Daniel), God is my Judge, and כלאב (Chileab), he who is like to the father; probably from the striking resemblance he bore to David, his reputed father. “God is my Judge, I have not fathered another man‘s child; this is entirely like unto myself.
By Eglah his wide - The Targum, Jarchi, and others, maintain that this was Michal, the daughter of Saul; but this does not well agree with 2 Samuel 6:23: Michal had no child to the day of her death. Yet she might have had a child before the time that is mentioned above.
Shimea, and Shobab - Solomon is mentioned last, though he was the eldest of these four sons, because the genealogy was to be continued from him. Bath-shua בת שוע is the same as Bath-sheba, בת שבע the ו (vau) being put by mistake in the former for ב (beth) in the latter.
Elishama, and Eliphelet - In this and the eighth verse these two names occur twice; some think this is a mistake, but others suppose that two persons of these names died young, and that the next born received the name of the deceased. - See Jarchi.
Nine - There are thirteen if we count the four sons of Bath-sheba, and nine without them; and in the second book of Samuel there are eleven, reckoning the above four, and without them only seven. In the book of Samuel probably only those who were alive were reckoned, while the author of the Chronicles comprises those also who were dead in this enumeration. Jarchi supposes that the duplicate Elishama and Eliphelet are those which increase the regular number seven to nine; and that the dead without posterity, as well as the living, are mentioned to increase the number of David‘s descendants; for, says he, the whole book is written for the honor of David and his seed.
And Tamar their sister - This is the only daughter of David whose name is on record; and yet he is said to have had both Sons and Daughters, 2 Samuel 5:13.
Zedekiah his son - If this be the same who was the last king of Judah, before the captivity, the word son must be taken here to signify successor; for it is certain that Zedekiah was the successor of Jeconiah, and that Zedekiah was the son of Josiah, and not of Jehoiakim.
The sons of Jeconiah - Jeremiah has said (Jeremiah 22:30) that Jeconiah, or, as he calls him, Coniah, should be childless; but this must refer to his posterity being deprived of the throne, and indeed thus the prophet interprets it himself: For no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
Assir - Salathiel was not the son of Assir, but of Jeconiah, Matthew 1:12. Who then was Assir? Possibly nobody; for as the Hebrew אסר (assir) signifies a prisoner, it may be considered as an epithet of Jeconiah, who we know was a very long time prisoner in Babylon. See 2 Kings 24:15 and Calmet.
Malchiram also - Calmet supposes we should read here, And the sons of Salathiel were Malchiram and Pedaiah, etc.
The sons of Pedaiah - Houbigant thinks these words should be omitted. Pedaiah is wanting in the Arabic and Syriac. If this be omitted, Zerubbabel will appear to be the son of Salathiel, according to Matthew 1:12, and not the son of Pedaiah, as here stated.
The sons of Shemaiah - six - Five only are found in the text, and the versions give us no assistance; neither do the MSS. correct the place. If the father be not here included with his sons, some name must be lost out of the text.
And Anani - “This is the King Messiah who is to be revealed.” - T. Jarchi says the same, and refers to Daniel 7:13: Behold, one like the Son of man came with the clouds (ענני (ananey)) of heaven. For this application of the word he gives a fanciful reason, not worthy to be repeated. The Syriac and Arabic omit several names in this table, and make only twenty-three verses in the chapter: but such differences are frequent in the books of Chronicles.