41 The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.
41 The sons H1121 of Anah; H6034 Dishon. H1787 And the sons H1121 of Dishon; H1787 Amram, H2566 and Eshban, H790 and Ithran, H3506 and Cheran. H3763
41 The sons of Anah: Dishon. And the sons of Dishon: Hamran, and Eshban, and Ithran, and Cheran.
41 The sons of Anah: Dishon. and sons of Dishon: Amram, and Eshban, and Ithran, and Cheran.
41 -- The sons of Anah: Dishon. -- And the sons of Dishon: Hamran, and Eshban, and Jithran, and Cheran.
41 The sons of Anah: Dishon. The sons of Dishon: Hamran, and Eshban, and Ithran, and Cheran.
41 The sons of Anah: Dishon. And the sons of Dishon: Hamran and Eshban and Ithran and Cheran.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Chronicles 1
Commentary on 1 Chronicles 1 Matthew Henry Commentary
An Exposition, With Practical Observations, of
The First Book of Chronicles
Chapter 1
This chapter and many that follow it repeat the genealogies we have hitherto met with in the sacred history, and put them all together, with considerable additions. We may be tempted, it may be, to think it would have been well if they had not been written, because, when they come to be compared with other parallel places, there are differences found, which we can scarcely accommodate to our satisfaction; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. And since the wise God has thought fit to write these things to us, we should not pass them over unread. All scripture is profitable, though not all alike profitable; and we may take occasion for good thoughts and meditations even from those parts of scripture that do not furnish so much matter for profitable remarks as some other parts. These genealogies,
1Ch 1:1-27
This paragraph has Adam for its first word and Abraham for its last. Between the creation of the former and the birth of the latter were 2000 years, almost the one-half of which time Adam himself lived. Adam was the common father of our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocency, we were all made miserable; by the covenant of grace made with the latter, we all are, or may be, made happy. We all are, by nature, the seed of Adam, branches of that wild olive. Let us see to it that, by faith, we become the seed of Abraham (Rom. 4:11, 12), that we be grafted into the good olive and partake of its root and fatness.
1Ch 1:28-54
All nations but the seed of Abraham are already shaken off from this genealogy: they have no part nor lot in this matter. The Lord's portion is his people. Of them he keeps an account, knows them by name; but those who are strangers to him he beholds afar off. Not that we are to conclude that therefore no particular persons of any other nation but the seed of Abraham found favour with God. It was a truth, before Peter perceived it, that in every nation he that feared God and wrought righteousness was accepted of him. Multitudes will be brought to heaven out of all nations (Rev. 7:9), and we are willing to hope there were many, very many, good people in the world, that lay out of the pale of God's covenant of peculiarity with Abraham, whose names were in the book of life, though not descended from any of the following families written in this book. The Lord knows those that are his. But Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was so dignified and privileged as the Jewish nation was. That is the holy nation which is the subject of the sacred story; and therefore we are next to shake off all the seed of Abraham but the posterity of Jacob only, which were all incorporated into one nation and joined to the Lord, while the other descendants from Abraham, for aught that appears, were estranged both from God and from one another.