Charles Ellicott Commentary 1 Chronicles 8

THE SONS OF BENJAMIN AND BELA (1 Chronicles 8:1–5).
(See Notes on 1 Chronicles 7:6–7.)

Bela his firstborn. —The Hebrew word for “firstborn” in Genesis 46:21 may have been turned into the proper name Becher by an ancient mistake of the scribes. (See Note on 1 Chronicles 7:6.)

Ashbel. —Probably the same as Jediael.

Aharah the same as Ahiram and Ehirosh.

Nohah and Rapha. —These names do not occur in either of the other lists. The present series agrees with Numbers 26:38 in assigning five sons to Benjamin, of whom Bela is the first, and Ashbel the second. Furthermore, there is enough similarity between the name Aharah here and Ahiram there to warrant our assumption of their original identity.

But we cannot from this conclude that the Nohah and Rapha of our list correspond to the Shephupham-Shupham and Hupham of the other. It is more likely that Nohah and Rapha represent different clans, which were prominent at the time when the present list was drafted. Rapha reminds us of the valley of Rephaim, southwest of Jerusalem (1 Chronicles 11:15).

The sons of Bela here are nine, like the sons of the suspected Becher (1 Chronicles 7:8). But none of the names correspond.

Addar is the same as Ard, who in Numbers 26:0 is the eldest son of Bela, but in Genesis 46:0 is apparently his youngest brother.

Gera appears as a brother of Bela in Genesis 46:21. The name is repeated in 1 Chronicles 8:5, probably by a scribe’s inadvertence, though there may have been two great Benjamite houses so designated.

Abihud (4) and Abishua are peculiar to the present list.

Naaman is a son of Bela in Numbers 26, and a brother in Genesis 46:0.

Ahoah is peculiar, unless he is identified with the Ehi of Genesis 46:0.

Shephupham and Huram, younger sons of Bela in the present series, are in Genesis and Numbers his younger brothers Muppim (Shuppim) and Huppim, or Shephupham and Hupham. These fluctuations of statement are worth observing, because they demonstrate the vagueness of terms denoting various degrees of kinship, when used in describing tribal and clan relationships.

And these are the sons of Ehud. — The Authorised Version makes no distinction between this Ehud and Ehud son of Gera, the famous Benjamite judge (Judges 3:15). The difference in the Hebrew is so slight, that perhaps we may assume an original identity of the two names. In that case we get a link between the sons of Ehud and the house of Gera (1 Chronicles 8:5). Others identify the present Ehud with Abihud (1 Chronicles 8:3), which is possibly correct: (Compare Nadab-Abinadab, Dan and Abidan, (Numbers 1:11)).

These are the heads of the fathers. — Heads of father-houses, i.e., groups of kindred families or clans. The Hebrew text of the rest of this verse and of 1 Chronicles 8:7–8 is unusually obscure, partly owing to the construction, but chiefly because of the historical allusions which are no longer explicable with any certainty. Most interpreters assume a parenthesis after the words “and these are the sons of Ehud,” extending to the words “he removed them,” (1 Chronicles 8:7).

Uzza and Ahihud are then “the sons of Ehud” referred to in (1 Chronicles 8:6).

Removed them. — Rather, carried them captive, or transported them. The same expression denotes the Babylonian exile or transportation, and was used in (1 Chronicles 5:26) of the Assyrian removal of the trans-Jordanian tribes.

And Naaman, and Ahiah, and Gera, he removed them. — The three clans here mentioned are commonly regarded as the authors of the expatriation of the people of Geba. Of Gera it is specially said, “he removed them,” because Gera was the leading clan of the three. According to this interpretation, the two verses (1 Chronicles 8:6–7) may be rendered: “And these are the sons of Ehud. (These are heads of clans belonging to the inhabitants of Geba, and men carried them away to Manahath—both Naaman, and Ahijah, and Gera, it was he who carried them away.)”

He begot Uzza and Ahihud.” That is to say, Uzza and Ahihud, two chiefs of clans settled at Geba (1 Chronicles 6:45), were forcibly removed by three other Benjamite clans to Manahath (see 1 Chronicles 2:52; 1 Chronicles 2:54). ‘Al manahath might perhaps be rendered “for the sake of peace,” referring to feuds between the clans of Geba.

And Shaharaim begat children in the country of Moab. —Shaharaim is apparently unconnected with the other Benjamite houses. He has been identified with Ahi-Shahar (1 Chronicles 7:10), because his name has a similar meaning, and even with the mysterious Aher (hypothetically Shaher) of 1 Chronicles 7:12. It is simpler to suppose that weeth-Shaharaim, “and Shaharaim,” has dropped out at the end of 1 Chronicles 8:7 (see Note on 1 Chronicles 8:31). Expelled from Geba, Shaharaim found a refuge in Moab. (1 Samuel 22:3–4.)

After he had sent them away; Hushim and Baara were his wives. —The Hebrew text is certainly corrupt. The easiest correction is to read ‘eth-Hushim instead of ‘ otham Hushim: “and Shaharaim begat in the country of Moab, after divorcing Hushim and Baara his wives, he begat (1 Chronicles 8:9) of Hodesh his wife, Jobab,” etc. This is supported by the Septuagint. The emigration of the clan Shaharaim from its old home in Geba of Benjamin is called a divorce, in the figurative style of these genealogies, just as the amalgamation of clans is marriage. Hushim, in 1 Chronicles 7:12, is a Benjamite clan. In Moab, Shaharaim branched off into seven clans, whose names are given in 1 Chronicles 8:9–10.

Hodesh his wife. —The new Moabite wife or settlement of Shaharaim. The names of two of the sons begotten in Moab have a Moabite character—namely, Mesha’, compare Mesha king of Moab, 2 Kings 3:4; and Malcham, compare Malcham (Milcom) as a title of the god of Moab and Ammon, Jeremiah 49:1 (Hebrew).