17<\/strong>. and Jalon: and she bare Miriam<\/em> ] As the text stands she<\/em> has no antecedent. It has therefore been proposed to transfer from 1Ch 4:18<\/span> the words And these are the sons of Bithiah the daughter of Pharaoh, which Mered took<\/em>, and put them after Jalon<\/em>. Bithiah then appears as the mother of Miriam, Shammai<\/em> and Ishbah<\/em>, and the difficulty of the absence of her sons’ names from 1Ch 4:18<\/span> disappears. For father of Eshtemoa<\/em> see 1Ch 2:14<\/span> note, and for Eshtemoa<\/em> see Jos 21:14<\/span>.<\/p>\n She bare Miriam – <\/B>Rather, she conceived. The mother is not mentioned, and it seems impossible to restore the original text with any certainty.<\/P> <\/p>\n Ezra; <\/B>the son of Ashriel last named. <\/P> She bare; <\/B>she, i.e. Bithiah, bare<\/I> unto Mered, as may seem by comparing this with 1Ch 4:18<\/span>. <\/P> <\/p>\n 17, 18. she bare Miriam<\/B>It isdifficult, as the verses stand at present, to see who is meant. Thefollowing readjustment of the text clears away the obscurity: “Theseare the sons of Bithiah the daughter of Pharaoh, which Mered took,and she bare Miriam, and his wife Jehudijah bare Jezreel,” &c.<\/P><\/p>\n And the sons of Ezra<\/strong>,…. Who was perhaps the son of Asareel, last mentioned:<\/p>\n Jether, and Mered, and Epher, and Jalon<\/strong>; only one of them, Mered, is after mentioned:<\/p>\n and she bare Miriam<\/strong>; which is not the name of a woman, but of a man, as Kimchi observes; and, according to him, his mother was the wife of Mered, which he gathers from the next verse; though she seems to be the wife of Ezra, who bare him other sons:<\/p>\n and Shammai, and Ishbah the father of Eshtemoa<\/strong>; a prince of a city in the tribe of Judah, so called, Jos 15:50<\/span>.<\/p>\n (17) And the sons of Ezra.<\/strong>Heb., son,<\/em> but some MSS. have sons<\/em> (see Note on 1Ch. 3:19<\/span>; 1Ch. 3:21<\/span>). Ezra means help =<\/em> Ezer, 1Ch. 4:4<\/span>.<\/p>\n Jether<\/strong> occurred 1Ch. 2:32<\/span>, as a Jerahmeelite.<\/p>\n Epher<\/strong> recurs 1Ch. 5:24<\/span>, as a Manassite name.<\/p>\n Jalon and Mered<\/strong> occur nowhere else.<\/p>\n And she bare.<\/strong>Literally, conceived. Who<\/em> bare the three sons, whose names follow, is not clear from the preceding statement, which includes none but male appellations. The LXX. reads, And Jether bare Maron (Miriam), &c, and the Syriac and Arabic omit 1Ch. 4:17-18<\/span>. This confirms our suspicion that the text is faulty.<\/p>\n 1Ch 4:17 And the sons of Ezra [were], Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa.<\/p>\n Ver. 17. And the sons of Ezra.<\/strong> ] Not that learned scribe, Ezr 7:1 – there is a difference in the last letter of their names – but the son, as it seems, of Asareel. <\/p>\n <\/p>\n And she bare,<\/strong> ] i.e., <\/em> Bithiah 1Ch 4:18 bare. <\/p>\n <\/p>\n Miriam.<\/strong> ] The name of a man in this place.<\/p>\n Ezra: Ezra seems to be the person before called Asareel in 1Ch 4:16. <\/p>\n and she bare Miriam: It is probable that the latter part of 1Ch 4:18, should be transposed before this passage, which Michaelis thinks is its right place; for otherwise we have the pronoun she without an antecedent, and children born without their father’s being mentioned. <\/p>\n Eshtemoa: 1Ch 4:19, 1Ch 6:57, Jos 15:50, Eshtemoh, 1Ch 21:24, 1Sa 30:28<\/p>\n And the sons of Ezra [were], Jether, and Mered, and Epher, and Jalon: and she bore Miriam, and Shammai, and Ishbah the father of Eshtemoa. 17. and Jalon: and she bare Miriam ] As the text stands she has no antecedent. It has therefore been proposed to transfer from 1Ch 4:18 the words And these … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 4:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-10414","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10414","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=10414"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10414\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=10414"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=10414"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=10414"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"