Albert Barnes Commentary 1 Chronicles 8

The reason for this return to the genealogy of the Benjamites seems to be the desire to connect the genealogical introduction with the historical body of the work. As the history is to begin with Saul, the genealogical portion concludes with an account of the family of this Benjamite monarch.

And they removed them to Manahath — The word “they” has no antecedent, and it is difficult to supply one. Almost all commentators suppose that there has been some corruption here, from which, however, we may gather that the “sons of Ehud” (or, perhaps, of Ahoah, 1 Chronicles 8:4) were originally settled at Geba (see the note on Joshua 18:24), but afterward removed to a place called Manahath, probably a town in the vicinity. Gera, mentioned in 1 Chronicles 8:7, directed the movement.

After he had sent them away — This means he had divorced his wives, Hushim and Baara.

These dwelt in Jerusalem. Jerusalem was partly within the limits of the tribe of Benjamin (Joshua 18:28), but we do not hear of Benjamites inhabiting it until after the return from the captivity (1 Chronicles 9:3; Nehemiah 11:4).

This verse, combined with 1 Chronicles 9:35–39, seems to present a genealogy of Saul that differs from the one inferred from 1 Samuel 9:1 and 1 Samuel 14:50–51.

In the note for 1 Samuel 14:49, it is concluded that Saul’s second son bore the two names of “Ishui” and “Abinadab.” However, the order of the names listed here suggests another explanation:

1. Jonathan
2. Malchi-shua
3. Abinadab

This order suggests that Ishui, the second son, died young, and that Abinadab was actually the fourth son.

Esh-baal – Before the introduction of Phoenician Baal-worship into Israel by Ahab, the word “Baal” (בעל ba‛al) did not have a negative meaning in Hebrew. It was simply an equivalent of the more common word for God, אל ('el), as noted in 1 Chronicles 3:1. Therefore, it is not strange to find names from this period like “Esh-baal” (man of God), “Baal,” “Beel-iada,” and “Merib-baal.”

Later, such names became offensive to pious ears and were changed, for better or for worse. For example, “Beel-iada” became “El-iada” (let God aid), “Esh-baal” became “Ish-bosheth” (man of shame), and “Merib-baal” became “Mephibosheth.”