1 Chronicles 2:55

1Ch 2:55 And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, [and] Suchathites. These [are] the Kenites that came of Hemath, the father of the house of Rechab.

Ver. 55. And the families of the scribes.] These were public notaries: or, as some think, Text men, who took the literal interpretation, as distinct from Wise, that is, teachers of traditions, and from Disputers, that is, teachers of allegories and mysteries. See 1Co 1:20 Jer 8:9 Ezr 7:6. The first were the best of the three, and of these were the Rechabites, who being Shuchathites, that is, dwellers in tents, might dwell where they pleased: and now dwelt at Jabez, a place which seemeth to have taken its name from that good Jabez of Judah, who prayed so hard, {1Ch 4:10} having, haply, the help of these holy Kenites, the posterity of Jethro. See Jdg 1:16.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch_2:55

And the families of the Scribes which dwelt at Jabez

Scribes

I.

A noble calling. To study and expound sacred books, inform society, and spread the will of God.

II. A family calling. The families of the scribes. mere ditary pursuits in all communities.

III. A needful calling. A literary profession useful to society. A learned ministry the want of the times. (James Wolfendale.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ch 2:55. The families of the scribes — Either civil, who were public notaries, that wrote and signed legal instruments; or ecclesiastical. And these were either Levites or Simeonites, or rather Kenites, and are here mentioned not as if they were of the tribe of Judah, but because they dwelt among them, and probably were allied to them by marriages, and so in a manner incorporated with them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Read Num. 10:29; Judg. 1:16.

Which were men learned and expert in the law.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the families of the scribes--either civil or ecclesiastical officers of the Kenite origin, who are here classed with the tribe of Judah, not as being descended from it, but as dwelling within its territory, and in a measure incorporated with its people.

Jabez--a place in Judah (Ch1 4:9).

Kenites that came of Hemath--who settled in Judah, and were thus distinguished from another division of the Kenite clan which dwelt in Manasseh (Jdg 4:11).

Next: 1 Chronicles Chapter 3

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 55. The families] "The families of the Rechabites, the sons of Eliezer the son of Misco, the disciple of Jabez; he was Othniel, the son of Kenaz. And he was called Jabez, because in his council he instituted a school of disciples; they were called Tirathim, because in their hymns their voice was like trumpets; and Shimathim, because in hearing they lifted up their faces, i.e., in prayer; and Suchathim, because they were overshadowed by the Spirit of prophecy. These Salmaei were the children of Zipporah, who were numbered among the Levites who came from the stock of Moses, the master of Israel, whose righteousness profited them more than chariots and horses." - T. See on 1Ch 4:9-10.

Is the above explanation of Tirathites, Shimeathites, and Suchathites, the Targumist refers to the import of the Hebrew roots, whence these names are derived. See 1Ch 4:10. In this chapter many names of cities are given as the names of men.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

55. at Jabez] Jabez occurs as the name of a man of the tribe of Judah in 1Ch_4:9.

the Kenites that came] Render, the Kenites who came in, i.e. attached themselves to Israel.

of Hemath] Render, who were of Hammath.

the house of Rechab] The Rechabites (2Ki_10:15; Jer_35:2 ff.) are here traced to a non-Israelite source. On the incorporation of non-Israelites into Israel see Hastings’ Dictionary of the Bible, ii. 508 a.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Kenites - It is remarkable that Kenites - people of a race quite distinct from the Israelites Gen 15:19 - should be attached to, and, as it were, included in the descendants of Judah. It seems, however, that the friendly feeling between the two tribes - based on the conduct of the Kenites at the time of the Exodus Exo 18:10-19; Num 10:29-32; 1Sa 15:6 - led to their intermixture and almost amalgamation with the Israelites, Kenite families not only dwelling among them but being actually regarded as of one blood with them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Scribes, learned in the law. (Menochius) --- Singing, &c. The different professions of the Rechabites are here given, instead of proper names, (Calmet) which the Vatican Septuagint retains. --- Thargathiim and Samathiim, Sochathim. --- Hebrew Tirhatim, "porters;" (Chaldean) Shimhathim, "the obedient;" Sucathim, "the inhabitants of tents;" Calor, "the heat," as the Hebrew Chamath (Protestants, Hemath) signifies. The Cinites dwelt on the south of Juda, for which reason they are probably here mentioned, though some of them also inhabited Jabes Galaad, while the Rechabites dwelt in tents, (Haydock) and were perhaps employed as porters in the temple. (Calmet) (Jeremias xxxv. 5, 19.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The scribes; either civil, who were public notaries, who wrote and signed legal instruments; or ecclesiastical. And these were either Levites, or Simeonites, or rather Kenites, and are here mentioned not as if they were of the tribe of Judah, but because they dwelt among them, and probably were allied to them by marriages, and so in a manner incorporated with them.

Which dwelt, or rather, dwelt; Heb. were dwellers. For the other translation, which dwelt, may seem to insinuate that these were descendants of Judah, which they were not; but this translation only signifies their cohabitation with them, for which cause they are here named with them.

At Jabez; a place in Judah, so named probably from that famous Jabez of that tribe, 1Ch 4:9.

The Kenites that came of Hemath; who dwelt in Judah, Jdg 1:16. Thus they are distinguished from the other branch of the Kenites, who dwelt in the tribe of Manasseh, Jdg 4:11.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 55 should not have been separated from the last word of the previous verse. The families of the scribes is linked on by the conjunction and (which has coupled the former sons of Salma also two and two) with "the Zorites." This sixth set of descendants from Salma is exhibited to us in the shape of a trio of scribe families, the heads of which will have been, presumably, Tira, Shimea, and Suchah. They are said to have dwelt at Jabez , a place not ascertained; and scarcely to be put into connection with the Jabez of 1Ch_4:9. The Vulgate has translated the names of these three families: Canentes et resonantes et in tabernaculis commorantes;" and Bertheau advocates the interpretation. These families, it appears, were not purely of Judah; but very interesting it is that, though of the people whose land and possessions were to yield to the descendants of Abraham, (Gen_15:18-21) yet friendship and intermarriage had found them apparently a lasting place in Judah, (Jud_1:16) while Saul was careful to urge them to save themselves when he was about to smite the Amalekites. (1Sa_15:6) Though nothing is known of the link of connection given here in the name Hemath (of which the Vulgate gives the rendering, Qui venerunt de celose patris), yet the house of the Rechabites is well known (2Ki_10:15, 2Ki_10:23; Jer_35:2, Jer_35:5, Jer_35:18; and cf. 2Sa_4:2, particularly 3).

3. In ver. 51 Hareph (prej;) only here; though pyirh; found Neh_7:24; Neh_10:20; Ezr_2:18, may possibly he connected with it. There is nothing further said of any people derived from him except that he was father of Beth-gader. The identification of this place is not certain. Gesenius thinks it perhaps the same with Gederah, (Jos_15:36) but it is more probably the Gedor of same chapter (fifty-eighth verse), on the road between Hebron and Jerusalem. The families of the scribes.

These Books of Chronicles may have been the work of Ezra, the prince of scribes. In any case, they bear traces of the handiwork of that profession. As learned men, whose learning was devoted to the exposition of the Law of Moses, they were peculiarly suitable to preserve the records of the theocracy.

I Observe the OCCUPATION of the scribes. It was to study and to expound the sacred books of the nation, to read these writings in public, and to write probably to write copies of the Law, and commentaries upon its letter and spirit. The civil and sacred Law were alike their theme. All legal and religious documents were entrusted to their care.

II Remark the PROFESSIONAL POSITION Of the scribes. The text speaks of "the families of the scribes." Occupations have a tendency to transmit themselves from father to son. Hereditary pursuits are observable in all communities. Traditions and habits are thus maintained and perpetuated. These learned Hebrew families seem to have dwelt in certain fixed places, forming, it may be, colleges of studious, scholarly, literary men.

III Notice the GROWTH AND PROGRESS AND HISTORY Of the scribes. As a class they date from the close of the Captivity; and from that time onward they appear to have exercised great and growing influence over the national life and religion. In the time of our Saviour they were evidently a very important class of the community. In their two grades the lower, the interpreters of the classic Hebrew into the colloquial Aramaic; the higher, the doctors learned in the Pentateuch they supplied to Israel much of the intellectual and moral element in the national life. Jesus admitted the excellence of their work when he denominated his ministers "scribes instructed unto the kingdom of heaven;" he pointed out their defects when he required of his followers a higher righteousness than theirs. And the Evangelists contrast the professional formalism of the Jewish scholars with the freshness and authority of the Great and Divine Teacher.

PRACTICAL LESSONS.

1. A literary profession may be of great service to the cause of religion.Ignorance is a foe to truth. Christianity will be the more appreciated the

2. more it is studied, the more the light of cultivated intellects is brought to bear upon it.

3. A profession devoted to the advancement of religious learning is not without its perils. There is danger lest the form displace the substance, and the letter the spirit. True and fervent piety alone can correct these tendencies and avert these perils. T. The mission of the Kenites.

This people is first mentioned in Gen_15:19. They were a nomadic tribe, and their principal seat seems to have been the rocky tracts in the south and south-west of Palestine, near the Amalekites. (see Num_24:21, Num_24:22) Jethro was a Kenite. Jael was wife of Heber the Kenite. Saul spared them in his expedition against the Amalekites. (1Sa_15:6) David maintained friendly relations with them. (1Sa_30:29) The house of the Rechabites belonged to this tribe. The friendly feeling between the two tribes, based on the conduct of the Kenites at the time of the Exodus (Exo_18:10-19; Num_10:29-32) led to their intermixture and almost amalgamation with the Israelites Kenite families not only dwelling among them, but being actually regarded as of one blood. Their semi-monastic austerity is their chief feature. They preserved their nomadic life and customs even when dwelling in the midst of the cities of Israel. Dean Stanley thus pictures a colony of them, that of Heber, the husband of Jael: "Between Hazor, the capital of Jabin, and Kedesh-Naphtali, birthplace of Barak each within a day"s journey of the other lies, raised high above the plain of Merom, amongst the hills of Naphtali, a green plain. This plain is still and was then studded with massive terehinths. Underneath the spreading branches of one of them there dwelt, unlike the inhabitants of the surrounding villages, a settlement of Bedouins, living, as if in the desert, with their tents pitched and their camels and asses around them, whence the spot had acquired the name of "The Terebiuth," or "Oak," of the Unloading of Tents." It is from this peculiarity of the Kenites that we learn their mission.

I THEIR NOMADIC LIFE REMINDED ISRAEL OF GOD"S MERCIES. For they had once been what the Kenites then were a mere tribe or aggregation of tribes. But God had, in a most glorious and gracious way, made them a nation, and given them a land. Such a reminder brought home to them the claims of Jehovah, and should have renewed their devotion and allegiance to him. Compare the witness made by the hermits in the times of the early Church.

II THEIR STRICT OBEDIENCE TO RULE REPROACHED ISRAEL FOR THE NEGLECT OF THE COVENANT. They were loyal to the customs and rules of their founder, whatever disabilities such loyalty might seem to entail. Illustrate by the story of testing the Rechabites with the offer of wine, given in Jer 35. Impress that we need still the witness of virtue and excellence in those who are not with us; who are among us, but not of our party. And in this we may see some good in the association together in one nation of differing religious sects. Each may teach the others some valuable lessons, and find effective expression of some essential virtue. Our Lord, in his teachings, even ventured to draw lessons from the quick-witted example of the bad man. We may learn something of God and duty from all those with whom we are brought into even casual contact. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Scribes - Either civil, who were public notaries, that wrote and signed legal instruments: or ecclesiastical. And these were either Levites, or Simeonites, or rather Kenites, and are here mentioned not as if they were of the tribe of Judah, but because they dwelt among them, and probably were allied to them by marriages, and so in a manner incorporated with them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And the families of scholars, those who dwelt with Jabez Jabez’s company, over whom he ruled, as is written below (4:9): “And Jabez was more esteemed than his brothers.”

Tirathites, Shimathites, Suchathites All of these are names of their father’s house.

they are the Kinites And where do they live? They are surely the inhabitants of Cain, a name of a place, as is written (Jos. 15:57): “Cain, Gibeah, and Timnah; ten cities...”

who were descended from Hammath, the father of the house of Rechab who were descended from Hammath, who was of the house of Rechab, and they settled in Cain. Another interpretation: Jabez is the name of a city which belonged to Issachar, as it is written (Jos. 19:20): “And Rabbith and Kishion, and Ebez.”

they are the Kinites silversmiths. (Jud. 16:4) “... and she gave it to the silversmith.” The Targum renders צוֹרֵף as קִינָאָה.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.