1 Chronicles 4:13

1Ch 4:13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.

Ver. 13. Othniel.] See on 1Ch 4:9-10.

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.

4:13-15 The name Kenaz also appears as a descendant of Esau by Eliphaz (Gen 36:11); his descendants are known as the Kenizzites. The Kenizzites lived in the southern part of the land and had affiliations with Judah and Edom. Caleb son of Jephunneh was a Kenizzite (Num 32:12; Josh 14:6) and had a brother named Kenaz (Josh 15:17), whose family is listed here.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

the sons of Kenaz--the grandfather of Caleb, who from that relationship is called a Kenezite (Num 32:12).

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

13. Othniel] the first of the Judges; cp. Jdg_1:13; Jdg_3:9-11.

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.

And the sons of Kenaz,.... Who was either the son of Chelub, or of Eshton:

Othniel, and Seraiah; the first of these is he who is mentioned, Jos 15:17 and was the first judge in Israel:

and the son of Othniel, Hathath; and the next mentioned.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Othoniel, first judge. (Haydock) --- He was brother, or rather cousin, of Caleb. See Josue xv. 17.

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).

Kenaz; the son either of Chelub, 1Ch 4:11, or of his son Eshton, 1Ch 4:12, and the father of Jephunneh, and consequently Caleb’s grandfather, 1Ch 4:15; whence Caleb is called a Kenezite, Num 32:12.

Hathath; understand, and Meonothai, out of 1Ch 4:14. See Poole "1Ch 4:7".

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

Vers. 13-15. We return here to the neighbourhood of names not quite strange. From comparison of the many passages in Numbers, Joshua, and Judges, which contain references to Othniel and Caleb (son of Jephunneh), the stronger conclusion to which we are led is that Othniel was younger brother of Caleb (probably not by both the same parents) and Kenaz a forefather, of course not literally father. The conclusion is not arrived at without difficulty, or with any real certainty. In the present instance, e.g. , why should Othniel, if the younger brother and so expressly and repeatedly mentioned, be taken first? For the possible Kenaz of this passage, we might then refer to 1Ch_1:53; Gen_36:42. Hathath. The marginal reading, which joins Meonothai at once to Hathath, and then supplies "who" before "begat Ophrah," is decidedly to be adopted. Joab son of Seraiah is not to be assumed to be one with Joab son of Zeruiah. The valley of the Charashim (see also, Neh_11:35) i.e. smiths, or craftsmen, lay east of Jaffa, and behind the plain of Sharon; and is said by Jerome, in his "Quaestiones Hebraicae in Paral.," to have been, according to tradition, named so because the architects of the temple came thence. Iru. Perhaps the real name is It, and the final vau rather an initial for the next name. Elah. Probably another name is wanting after this, which the vau will then join to Kenaz; otherwise, as vau will not translate "even," the following name will become, as in the margin, Uknaz. The wanting name might be the Jehalaleel of the next verse. This last name is in the Hebrew identical with the Jehalelel of our Authorized Version. (2Ch_29:12)

Othniel"s adventure; or, the impulse of promised rewards.

For the story, see Jos_15:16, Jos_15:17; Jud_1:12, 13 3:9. The point of the narrative, for the sake of which it is preserved, appears to be this: Othniel acted, vigorously and successfully, under the impulse of offered reward. The daughter of one so honoured as Caleb was a prize indeed worth winning, and she was to be given to the man who, by his valour and skill, could take the city of Kirjath-sepher. Compare the offer of reward which David made on the occasion of the siege of Jerusalem. (1Ch_11:6) Some interest attaches to Kirjath-sepher as meaning the "Book-town," and suggesting the existence of a literature at that time among the Canaanites. Its earlier name (Debir, oracle) may indicate that it was a national sanctuary where the national records were preserved; and, if so, we may be sure that it was securely walled and stoutly defended. The incident may be used to introduce the consideration of the appropriateness of offering rewards, as an incentive to the doing of duty, and in the higher spheres of morals and religion, where all the quality of actions must depend on the motives for which they find expression. In relation to the education and training of the young, the subject of rewards is frequently discussed; some urging that childhood needs the help to effort and perseverance which may be found in the promise of reward; while others contend that a child is deteriorated, and led to adopt false sentiments for life, who is impelled to exertion by the hope of what is to be gained by it, and not to act or to abstain from acting because the thing required is right. It may, however, be fairly contended that, besides the proper and high motives of duty and right, we may thankfully accept the aid of auxiliary motives, and that among these may be set in a first place the promise and the hope of reward. But it would seem to settle the question, that we can show so fully how God has been pleased in lesser spheres and in greater, in temporal affairs and in spiritual, throughout all the long ages to use the impulse of rewards. This may be fully and impressively illustrated in the Bible story; and of the character of the illustrations we give a few suggestive instances.

1. In the first trial of humanity it was distinctly understood that themaintenance of all that was gathered up in Paradise was the reward of obedience.

2. To Abraham God offered himself, in his personal favour, and in hispower to guide and bless, as "his exceeding great Reward," and even Abraham"s faith and loyalty were upheld by the promise that in his "seed all nations of the earth should be blessed.

3. Israel was helped to endure the rigours of Egypt, and to make a great stand for liberty, under the assurance of a great reward, even the heritage of the land that flowed with milk and honey. And it has often been pointed out that temporal prosperity in Canaan was distinctly offered as the reward of obedience to the Law.

4. The prophets as may be most impressively seen in Isaiah heldbefore the people most glowing visions of coming days as the sure reward of a full and hearty national return to Jehovah.

5. Our Lord himself fitted the impulse of reward into his most graciousinvitation, "Come unto me and I will give you rest.

6. The apostles urge the disciples to all earnestness in the Christian life andlabour, by the assurance that we run for an "incorruptible crown," and may hope to receive a "crown of glory, that fadeth not away." Our last sight of Christ in the Word presents him as saying," Behold, I come quickly; and my reward is with me." We may, then, use the promise of rewards; they appeal to sentiments and feelings in us that are good and useful. We may magnify the grace of God in even thus helping us to win "the holy." And we may reasonably expect present, and certainly look for future, gracious rewards of obedience and faithfulness. 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.

And the sons of Kenaz,.... Who was either the son of Chelub, or of Eshton:

Othniel, and Seraiah; the first of these is he who is mentioned, Jos 15:17 and was the first judge in Israel:

and the son of Othniel, Hathath; and the next mentioned.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

General Information:

It may be helpful to create a verse bridge and to put verse 15 together with verse 13 since Kenaz was a descendant of Jephunneh and Caleb. (See: Verse Bridges)

Kenaz ... Othniel ... Seraiah ... Hathath ... Meonothai ... Ophrah ... Joab ... Jephunneh ... Iru ... Elah ... Naam ... Jehallelel ... Ziph ... Ziphah ... Tiria ... Asarel

These are the names of men. (See: How to Translate Names)

Ge-Harashim, whose people were craftsmen

Ge-Harashim means "Valley of Craftsmen." This can be made explicit with an explanation. AT: "Ge-Harashim, which means 'Craftsmen's Valley.' It was called this because its people were craftsmen" (See: How to Translate Names and Assumed Knowledge and Implicit Information)

craftsmen

people skilled at making or building things

translationWords

people group

Caleb

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.