“So all Israel were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah, who were carried away to Babylon for their transgression.”
Israel. These registers were preserved by those who fled from the arms of Salmanasar, into the kingdom of Juda. Such records were preserved with the utmost care, and were collected by the author; who could give an account of what happened during and after the captivity, as he was an irreproachable eye-witness; not to mention the divine inspiration, which places his testimony out of the reach of criticism. (Calmet) — And Juda; perhaps by some historian. (Menochius) — Babylon, while Israel was removed elsewhere, by the Assyrians. (Haydock) — The genealogies of Israel being hitherto recited, now those who came back from captivity appear. (Worthington)
“Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims.”
First. He only treats of those who returned first, (Tirinus) under Esdras. (Haydock) — Nehemias brought back others, and more returned afterwards. Many also retook possession of their lands, which they had enjoyed before the captivity, 1 Esdras iii. 12. — Nathineans. These were the posterity of the Gabaonites, whose office was to bring wood, water, &c., for the service of the temple. (Challoner) (Josue ix. 27.) — David and Solomon consigned others of the Chanaanites, whose lives they spared, to perform the same office. They were like public slaves. The number of those who returned was so small, that days were appointed for all the people to help to carry wood for the temple. At Jerusalem the Nathineans, “or people given,” resided on the east side of the city; (2 Esdras ii. 26.) and other towns were assigned them, 1 Esdras ii. 70. (Calmet) — The people continued to be divided into four classes, as they had been before the captivity. (Malvenda)
“And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh;”
Manasses. People from these tribes particularly, (Haydock) as well as from others, had fled to the kingdom of Juda, when the Assyrians took their brethren prisoners; and these returned to Jerusalem. (Menochius) — Cyrus gave a general leave for all Israel to return. The country was too spacious for them; and it was found necessary to force the tenth part of the people, by lot, to repair to Jerusalem, as it wanted inhabitants, 2 Esdras xi. 1.
“Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah.”
Othei; perhaps Hathaia, son of Husias. The Hebrew names are differently pronounced. (Calmet)
“And of the Shilonites; Asaiah the firstborn, and his sons.”
Siloni may mean a native of Silo, or a descendant of Sela. See Numbers xxvi. 20., and 2 Esdras xi. 5. (Calmet)
“And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah,”
Oduia, or Johed, or Juda, 2 Esdras xi., and vii. 9. (Junius)
“And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God;”
Azarias, or Saraias, ibid. 11.[2 Esdras xi. 11.?] — Mosollam, or Sellum, chap. vi. 12. (Calmet) — High is not expressed in Pontifex; and this Azarias was only (Haydock) one of the principal families; (Menochius; Du Hamel) perhaps the second in dignity; (4 Kings xxv. 18.) while Jesus was the successor of Aaron, 1 Esdras iii. 8. (Calmet) — Hebrew and Septuagint, “the ruler,” (Haydock) or “captain of the guard of the house.” (Calmet) — They were styled pontiffs, or princes of the priests. (Tirinus)
“And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;”
Phassur, Pheshur, (Haydock) or Phetur. From him sprung Zacharias, Amsi, Phelelia, Jehoram; so that the last was only the great-grandson of Phassur, 2 Esdras xi. 12. — Maasai. In Esdras (v. 13) Amassai, the son of Azreel, the son of Ahazi.
“And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;”
Levites, established at Jerusalem.
“And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;”
Carpenter. Hebrew Cheresh, is taken by some to be a surname. Septuagint, “And Ares.” It is asserted that the priests and Levites could follow no mechanical profession, (Abulensis) and the Bacbacar only presided over the carpenters, who wrought in the temple. (Menochius) (Tirinus) — But why might not people of this order employ themselves in such arts and labours, which were never deemed degrading among the Hebrews, nor incompatible with the sacred ministry, during the leisure hours? (Calmet) — St. Paul did not disdain to make tents. (Haydock)
“And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites.”
Suburbs, or “courts,” atriis. (Haydock) — Hebrew, “villages.” (Menochius) — Netophati was a town of Juda. The ancient regulations could not be observed exactly. (Calmet) — The priests received the Levites into their cities. (Du Hamel)
“And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief;”
Sellum had the superintendency over all the porters. (Haydock) — He was also at the head of one of the four bands which guarded the doors, east, west, north, and south of the temple, with various apartments, ver. 26. (Calmet) — Brother. Hebrew, “brethren,” or bands. (Haydock)
“Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi.”
Time. Hebrew, “and hitherto.” This custom has been observed at the king’s gate, who entered his tribune by the eastern gate of the temple, 4 Kings xvi. 18. So far the ancient records reach. Some would infer from this passage, that a guard was still kept at the king’s gate, even though there was none sitting upon the throne after the captivity. (Calmet) — Protestants, (“who hitherto waited in the king’s gate eastward.) They were porters in the companies of the children of Levi.” (Haydock) — These different bands attended by turns. (Menochius) — But the captains were on duty every day, ver. 25, and 26, and 34.
“And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the LORD, were keepers of the entry. gates: Heb. thresholds”
Service, to keep watch. (Calmet) — Families. Hebrew, “fathers over the host, (Haydock) or camp of the Lord: keepers of the entry.” The Corites, though not perhaps alone, performed what their fathers had done before the tabernacle, in the desert, and in the temple of Solomon; which were considered as the camp of the great king.
“And Phinehas the son of Eleazar was the ruler over them in time past, and the LORD was with him.”
Before. Hebrew, “the Lord with him,” an usual form of blessing, (Calmet) or of wishing well (Haydock) to the deceased. (Calemt) — This Phinees lived after the captivity, (Menochius) and possessed the same power as Eleazar and Joiada, chap. xii. 27., and Numbers iii. 32. It is not necessary to refute the fables of the Rabbins, who pretend that the famous Phinees was an angel, who appeared at different times, and particularly at the return from Babylon. (Calmet) — Hebrew may refer to the ancient Phinees: “And Phinees….was ruler over them formerly, and the Lord was with him.” (Du Hamel)
“And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation.”
Gate, leading to the holy place, which corresponded with the tabernacle.
“All these which were chosen to be porters in the gates were two hundred and twelve . These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office. did: Heb. founded set: or, trust”
Towns, where they resided, when they were not on duty. (Menochius) — Seer, or prophet. (Haydock) — We read not of his making any such regulation. But he probably made it after the misconduct of the sons of Heli, and when the ark was brought back. (Calmet) — He might also give private instructions to David for the same purpose; (Haydock) as Gad and Nathan did, 2 Paralipomenon xxix. 25. The same plans were still adopted, though the number of Levites was smaller. (Calmet) — Trust, while they were at the head of affairs, and acting by God’s authority. Literally, “in their faith;” (Haydock) enlightened from above, and regulating matters according to the dispositions, which they discovered in the sacred ministers: or rather Hebrew, “in their established employment,” which was to subsist in future ages. (Calmet)
“In four quarters were the porters, toward the east, west, north, and south.”
Quarters: literally, “by the four winds.”
“And their brethren, which were in their villages, were to come after seven days from time to time with them.”
Up on. Hebrew, “after seven days….with them,” to take their place for a week.
“For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God. set: or, trust chambers: or, storehouses”
To these. Hebrew, “for these Levites, (Sellum, &c.; ver. 17) four chief porters were in their set office,” for life, or as long as they were able to serve, and did not change every week like the rest. — Lord: the apartments of the priests, and the storehouses, (Haydock) where all precious ornaments, wine, &c., were kept. (Calmet)
“And some of the sons of the priests made the ointment of the spices.”
Priests. They alone were allowed to make the composition, which no mortal was permitted to use (Calmet) for his own pleasure. (Haydock) (Exodus xxx. 34.)
“And Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans. set: or, trust in: or, on flat plates, or, slices”
Pan, to be offered on the altar of holocausts, (Leviticus ii. 4., and vii. 12.) or to be eaten by the priests, Ezechiel xlvi. 20. Mathathias was to take care that all this was done with decency, (Calmet) and to look after the utensils.
“And other of their brethren, of the sons of the Kohathites, were over the shewbread , to prepare it every sabbath. shewbread: Heb. bread of ordering”
Proposition. Hebrew, “of arrangement;” (Exodus xxxv. 13.) “of faces.” These loaves were made by the Levites, but arranged upon the golden table every week (Calmet) before the ark. See chap. xxiii. 92.
“And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free : for they were employed in that work day and night. they: Heb. upon them”
These; probably Sellum, &c., (ver. 17) though it is not certain that the chief porters presided also over the singers, chap. xv., and xvi. Hebrew, “And these are the singers, chief of the families (Calmet; or fathers) of the Levites, in the chambers (of the temple) free” from all other avocations, (Haydock) that they may watch over the porters and musicians. Septuagint is clearer: (Calmet) “And these are the masters of music over the bands of Levites, observing their daily courses, because they are day and night over them in the works.” (Haydock) — The sons of Caath seem to be chiefly specified, (ver. 32) though other families sung, chap. vi. 39. — Chambers, at a distance from their wives, to trim the lamps in the evening, and to see that none were extinguished, (Menochius) as also to teach music, &c. The Synagogues were used afterwards. (Du Hamel)
“These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.”
Jerusalem, having no substitute; (chap. xxvi.; Haydock) or the chiefs of each family resided there. (Menochius)
“And in Gibeon dwelt the father of Gibeon , Jehiel, whose wife's name was Maachah:”
And in. These verses are repeated from the last chapter, in order to bring us to the death of Saul, (Menochius) and the reign of David. (Calmet) — “Tis difficult to account for the repetition, provided they were repeated originally; but if they have been repeated through the blunder of a transcriber, the existence of the same words” before them may be the reason. (Kennicott) — The father of Gabaon. This is the explanation of Abigabaon, chap. viii. 29. (Haydock) — Wife. So the former chapter, and all the ancient versions, with some Hebrew manuscripts, read, instead of the printed Hebrew, “sister,” (Kennicott) which seems to be corrupted; (Calmet) and the Protestants venture to correct it. (Haydock)
“And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz.”
Tharaa. Hebrew, “Tachrea.” (Kennicott) e, is substituted for a. (Haydock) — And Ahaz, is omitted in Hebrew, (Kennicott) and Septuagint.
“And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;”
Jara. Hebrew Yahra instead of Jeuáde, or Johada, (Calmet) chap. viii. 36, twice. Septuagint, Jada here, and Joiada above. (Haydock)
“And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.”
Raphaia, called Rapha before. (Calmet)
“And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.”
These. All is omitted, though it is found [in] chap. viii. 38, and in manuscript ii. (Kennicott) — These remarks, which may appear to some minute, shew that all Hebrew manuscripts are not absolutely alike, as some once pretended; and that the Hebrew Bible is not printed from the best copies. (Haydock) — “The sacred volume in Hebrew has, therefore, been published with such carelessness, as no other printed copy with which I am acquainted.” (Houbigant, prol. p. 2.) — Yet this is the copy, which alone Protestants hold up as the standard of perfection, and the Rule of Faith! (Haydock)