THE DESCENDANTS OF DAVID The genealogies continue concerning Judah. But now, he dedicate them to David, then to his son Solomon, followed by the chain of kings of the household of David. None of the families of Israel was equal to the family of David. This chapter presented to us a list of all the sons of David, and the kings who succeeded him on the throne until the collapse of the kingdom. He talked about his family, whether in captivity or after the return from it. … The secret of the greatness of this family was the incarnation of the Word of God from St. Mary the daughter of David. This genealogy presents to us 19 names of David’s sons: six of whom were born in Hebron; four sons from Bathsheba, plus nine others. Of the nineteen, who undoubtedly set honorable families, history referred only to one of David’s sons, who was chosen to inherit the throne – Solomon – through whose descendants came kings to reign over Judah; and some were carried into captivity. Talking about the sons of David from Bathsheba, the chapter did not refer to his sin with her; But referred to his sons from her as the sons of Bathsheba. In the whole chapter there was no reference to his sins, except the one concerning the census of the people. In the books written after the return from captivity, having referred to the divine promise to raise up the fallen tabernacle of David (Amos 9: 11), it was not appropriate to talk about the sins of those chosen by God as tools to realize the divine goal; but the only concern was the work of God through those tools or channels. The house of David and the return from captivity: We may say that the last two chapters were to prepare us to cross over from Adam to Noah; from Noah to Abraham; from Abraham to Israel; and from Israel to Judah, to talk about king David; the center of the two books of the chronicles; on account of that from his descendents, will come He who will raise up the fallen tabernacle of David, and who will reign forever. Hence, this chapter brings forth the genealogies of David up to few generations before the coming of the Lord Jesus Christ. This chapter came restricted to the royal line of David, along almost five centuries from the enthronement of David until the return of Israel from captivity without a king. The prophecy came clear that there will be no more king from the house of David to reign in Judah; for, according to Jeremiah: “Is this man, Coniah a despised broken idol? Is he a vessel in which is no pleasure? Why are they cast out, he and his descendants, and cast into a land which they do not know? O earth, earth, earth, Hear the word of the Lord! Thus says the Lord: ‘Write this man down as childless, a man who shall not prosper in his days; for none of his descendants shall prosper, sitting on the throne of David, and ruling anymore in Judah’” (Jeremiah 22: 28-30) Sending the Jewish congregation back from Babylon in the year 538 BC, the Persians allowed for the existence of rulers and leaders among the Jews, like Zerubbabel and Nehemiah, beside religious leaders like Ezra the priest; Yet they did not set on them a Jewish king, a descendant of David. Although Zerubbabel was a descendant of David, yet he was not a king, nor was the intention of the Persians to make him one; And the people in Jerusalem, as well, did not intend to set a king of the house of David, nor of any other family. The hope of the prophets, both before, during, or after the captivation, was concentrated on raising up the fallen tabernacle of David, through the coming of the Son of David, the King of kings. On the tongue of the prophet Zechariah, the Lord says: “I will pour on the house of David, and on the inhabitants of Jerusalem, the Spirit of grace and supplication; then they will look on Me whom they have pierced, they will mourn for Him as one mourns for his only son” (Zechariah 12: 10). He is the crucified King pierced with the spear, to reign over the minds, and grant them His grace and righteousness! This chapter records the house of David; and we find in it names of certain sons of David, not mentioned in the books of Samuel nor of the kings. For example the first three mentioned in verse 5, saying: “And these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon – four by Bathua the daughter of Ammiel” (2 Chronicles 3: 5). Referring to the genealogy of our Lord Jesus, as recorded in the gospel according to St. Luke, we find Him take on the blood title of the throne of David, as a sacrifice through Nathan, and not through Solomon. As St. Mary, mother of God, is referred to Nathan. … While in the gospel according to St. Mathew, we find our Lord Jesus take the canonical title of the throne of David, as a King, through Solomon; As St. Joseph is referred to Solomon. That is very significant to us; for in the genealogy of Solomon, ‘Jeconiah’ appears (Matthew 1: 11); whom God called ‘Coniah’ (Jeremiah 22: 28); as, according to the divine inspiration: “Thus says the Lord, ‘Write this man down as childless, a man who shall not prosper in his days, for none of his descendants shall prosper, sitting on the throne of David, and ruling anymore in Judah’” (Jeremiah 22: 30) That man, alone, was the cause of cutting off the chain of genealogy to the Messiah; another evidence of the virgin birth from the Virgin Mary. 1- The descendants of David in Hebron 1 - 4 2- The descendants of David in Jerusalem 5 - 9 3- The descendants of Solomon 1- - 24 1- THE DESCENDANTS OF DAVID IN HEBRON: “Now these were the sons of David who were born to him in Hebron: The firstborn was Amnon, by Ahinoam the Jezreelitess; the second, Daniel, by Abigail the Carmelitess” (1) In his talk about the descendants of David, he started with ‘Amnon’, the firstborn (1), and ended with ‘Tamar’ (9). Amnon was the firstborn according to the flesh; yet, on account of that he was the reproach of his father’s house, he was taken out of the genealogies. All David’s sons who were born before the establishment of royalty, were under the general judgment; like Amnon and Absalom, because of their corruption, rebellion, and pride. Royalty had to reach literally to Jerusalem, where the choice will be according to the grace (Psalm 132: 13). Although ‘Shimea, Shobab, Nathan, and Solomon’ (5) were mentioned as from ‘Bathsheba’, Yet they disappear from the genealogy for Solomon, the youngest son to come; So were all the other sons who came after Solomon, all of whom had no right in the throne. In the Septuagint version, the list of the royal tribe, extends up to the year 250 BC; the time of the version itself. The text refers to mothers of six of David’s sons, who were born in Hebron, before moving his capital to Jerusalem (993 BC). … Here he begins with David’s sons born in Hebron. “Hebron”; an important city. Several men were called by this name. There is a little town, by this name, although differently written; 18 miles South of Jerusalem, and the same distance North of Beersheba; It is still there up to this day. Why would the descendants of David start here by his sons in Hebron? a- As the two books of the chronicles concentrate on the joyful kingdom of God, realized by the salvation presented by the Son of David; the first book of the chronicles presents the person of David, and his holy sons as symbols of the Lord Christ. We should not then marvel to notice how the book omits the glorious events in David’s life since his youth; as God chose him a king, while still a young boy shepherding his father’s sheep; in secret in his father Jesse’s house; And how the book disregards the troubles that chased David, from king Saul in particular; on account of that its main concern was setting David a king by all the tribes in Hebron, to reign over all Israel. “Hebron”; A Hebrew name, meaning (congregation, company, bond, union, or marriage). As a start, the book intends to present the setting forth of the kingdom of Israel under the leadership of king David; in that he, as a symbol of the Lord Christ, the King of kings, is that all believers should become one holy congregation, bound by love and sanctification, in a perpetual company together in Christ Jesus. … We shall see later on, particularly in chapter 12, that “there was joy in Israel” (12: 40); the secret of that joy was the attachment of all the tribes to David , even the tribe of Benjamin, from which king Saul came; he who was an oppressor of David; They got, and remained attached to David and to Judah, even after the division of the kingdom. As the kingdom of the Lord Christ is set upon love, unity, and company; it is befitting of the believer, in order to enjoy the divine kingdom, to have his heart wide open to all mankind. The name ‘Hebron’, therefore, presents to us a practical reference to the true way to the royal heavenly wedding. + All the souls of men and women are defined as “the bride of Christ”, in case they keep the carnal chastity, and the virginity of heart; and understand that Christ is the Groom of their souls, and not of their bodies. (Father Caesarius Bishop of Arle) b- Hebron had its fame because of the events that happened there in the time of the Patriarchs. As an example, when Sarah died in Hebron, her husband Abraham purchased the field of Ephron’ the Hiitites in Machpelah, where he buried her in a cave in the field, that became, as well the burial place of all the family (Genesis 23: 2); and is still there to this day. A city was built in the valley. Where Abraham, Isaac, and Jacob spent long time, and the three of them were buried in Hebron. … If Hebron, then, is the place of death and tombs, there is need for a King, who raises from the dead, and challenges death. The Son of David proclaims His glory by raising up those who have fallen asleep in the tombs of sins, to experience the deposit of eternity; to receive the Son of David, being the Door, the Way, the Life, the Resurrection, The Crown, the Treasure, and the Source of heavenly joy.. + He tasted death for the sake of all; While being, Himself, Life and resurrection by nature, He, nevertheless, surrounded Himself with death. And by His might, He trampled on death in His body, to become the Firstborn among the dead, and the Firstborn of those who have fallen asleep … If the resurrection from the dead is said to take place through a man; and the Man whom we know through it is The Word, born from God; Through Him the power of death is destroyed. (St. Cyril the Great) c- From Hebron, Joseph, rejected by his brothers, set forth to search for his brothers (Genesis 37: 14). He, therefore, became a symbol of the Lord Christ, who, while being the Lord of all, did not despise being a firstborn brother of mankind; to take what is theirs (humanity), and to grant them what is His; namely to make them fellows in the divine nature (2 Peter 1: 4). + Calling the Christian Corinthians his brethren, Paul sets a greater confirmed foundation; As we have become brethren through the work of Christ during His work on earth and His death. What is the gospel but the message that God became Man, was crucified, and was risen? That was what the angel proclaimed to the Virgin St. Mary (Luke 1: 26 – 38); what the prophets have preached to the world; and what the apostles declared of the truth. (St. John Chrysostom) d- Hebron became a ‘city of refuge’ (Joshua 20: 7), to protect the slayer, who kills any person accidentally or unintentionally, from the avenger of blood; where he dwells in complete freedom until the death of the one who is the high priest in those days. It is as though Hebron refers to the cross of the Lord Christ. In the statute of ‘the city of refuge’, it came that the slayer accidentally or unintentionally, has to hasten to resort to the nearest ‘city of refuge’, where he pleads his case before the elders of the city, who will embrace him if they find him confess that he did kill, yet they are satisfied that he did it accidentally and unintentionally, and not through premeditation. He is then allowed to dwell within the walls of that city; where the blood avenger has no right to do him harm; until the death of the one who is the high priest in those days; after which he could get out from the city, and nobody would have the right to approach him. The death of the high priest refers to the death of the Lord Christ, by which He liberated us from the wages of sin; and granted us freedom, complete in Him. As the ‘city of refuge’ refers to the Lord Christ, the repentant man will be safe as long as he stays in the Lord; but in case he forsakes Him, he will be the object of death. + Tell me why, when the high priest dies, all prisoners may return to their territories. That is the secret of the Highest Priest who died on the ‘Golgotha’; and through His death, those who were driven out of paradise return (St. (Mar) Jacob el-Serougi) e- Hebron was the dwelling place of the priests, sons of Aaron, until the coming of the Lord Jesus Christ, the heavenly High Priest, according to the order of Melchizedek (Psalm 110: 4); He, who did not offer animal sacrifices; but offered His own conscience and heart; offered bread and wine, as a symbol of what the Lord of glory Jesus, offers; transforming the bread and wine into His given body and blood. + Having clearly recognized those (priests) in his prophecy, David did not liken any of them to the ‘Son’; He saw them all, offer to God, sacrifices that do not concern them, that are out of their persons. He saw how, the Lord Christ, intending to be Priest, did not offer to His Father anything outside Himself; Distinguishing between who liken the Son of God, and who does not, David found out that Melchizedek, has become a priest with no sacrifices; that he did not pour the blood of animals before God; That He did not offer the firstfruit, like what Abel did; And did not present a burnt offering of clean animals like Noah; That He did not slay three-year old animals like Abraham (Genesis 15: 9); And did not offer bulls nor sheep like the Levites; That He did not pour the blood of turtledoves nor young pigeons; nor offered bulls and calves (Exodus 24; Leviticus 21: 8; Luke 2: 24). But He stood before God with a pure heart and mind, that were more exalted than any sacrifice; He intended to become pure like the ‘corban’; and to slay his mind and not animals before God; He intended to offer to the Lord, nothing but Himself; His conscience, pure without defilement; He said: I shall not bring flesh to offer before the Lord; for He does not eat from the sacrifices offered to Him; Assuming it to be an insult to offer animal sacrifices before the Lord; he intended to purify himself, and slay his mind to Him; By such pure and exalted spiritual movements, Melchizedek became a priest; He became a priest by the passions of his own soul, without sacrifices; Hence he likened the Son of God. (St. (Mar) Jacob el-Serougi) f- The city of Hebron was known even before Damascus, by the name ‘Kiriath Arba’ (Joshua 14: 15; 15: 3; 21: 11; Judges 1: 10). In the fourteenth chapter of Joshua, it came that ‘Caleb son of Jephunneh the Kenizzite sought his right, promised by the Lord on the tongue of Moses; namely, to possess the mountain where fortified cities were, and Hebron, meaning (wedding, union, or congregation). Having got Hebron, Caleb drove away from it the three sons of ‘Anak’: Sheshai, Ahiman, and Talmai (Joshua 15: 14). …Caleb son of Jephunneh, who refers to the heart that turned away from despise, and entered into glory, has got ‘Hebron’ as a reward; by which he entered into a holy and spiritual wedding, by which the soul unites forever with her Groom. ‘Hebron’, on another aspect, is called ‘Keriath Arba’ (village of four); the figure 4 refers to the world with its four directions: East, West, North, and South; And refers, as well, to the body, taken from this earth, or from this world. The one with the holy heart, who turned to his eternal Groom, will reign over his body, driving away the three sons of ‘Anak’, for the Lord to reign forever in it. It is not enough to have our hearts or our inner life, holy; but we are committed to look at our bodies with a holy look. As we offer to the Groom our inner life, so we should offer Him our bodies as well; for man to work in his wholeness with harmony… According to St. Gregory of Nyssa: [Man, in his wholeness, is like a guitar that bears different strings, but offers by the spirit a harmonious piece of music, that brings pleasure to God]. It is as though the old name of Hebron, namely ‘Keriath Arba’, calls us to be sanctified with our whole being, as well as with our bodies, to the account of the Son of David, the King of kings. In short, we may say that the two books of the chronicles exhort us to recognize Christ – the Redeemer and the Savior – the Bearer of the sins of the world; particularly confirming His royalty. g- ‘Hebron’, referring to unity of the soul with the Lord Christ; becoming a bride attached to her Groom, the soul, together with David, forgets her whole life, with all David’s conquests, like overcoming the mighty Goliath; the women receiving him with songs for saving his country; managing to appease the evil spirit in king Saul by playing praises to God on the guitar; Saul’s persistent attempts to kill him, etc. the believer will only be preoccupied with getting attached to the King of kings, to see all the tribes coming to enthrone him over Israel. The believer, together with David in Hebron, by the spirit of humility, will look with awe at how the Lord would draw all the mighty talents to work to the account of the kingdom of God. In Hebron, David grows more humble, perceiving that setting him a king, is nothing but a free divine gift, not for anything good in him, as much as it is the work of the Lord of hosts, for the glory of His holy name, for the sake of mankind, the subject of His exalted love. “Daniel”; meaning (God judges); David’s son from ‘Abigail’; born in Hebron’ (1 Chronicles 3: 1). His name came as ‘Chileab’ (2 Samuel 3: 3). “Abigail”; Her story came in (1 Samuel 25-26); a beautiful and virtuous wife; who, beside her beauty, she was characterized by her wisdom; by which she gave a good counsel to ‘Nabal’ her foolish husband, as well as to David, having kept him from avenging himself against Nabal’. Not preoccupied with her husband huge wealth, nor with her inheritance from him, she gave herself up with her whole possessions to David, when she realized that he was the man of God. The psalmist David said to her: “Blessed be the Lord God of Israel who sent you this day to meet me; and blessed is your advise, and blessed are you, because you have kept me this day from coming to bloodshed and from avenging myself with my own hand” (1 Samuel 25: 32-33). “The third, Absalom the son of Maacah, the daughter of Talmai, king of Gishur; the fourth, Adonijah the son of Haggith; the fifth, Shephatiah by Abital; the sixth Ithream, by his wife Eglah” (2, 3) “Absalom, the son of Maachah”; Nothing was said about him in the chronicles, other than that he was good looking, long-haired, well beloved by his father and the people. When Amnon his brother – from his father and not from his mother – raped his sister Tamar, and was not punished by his father, Absalom got so angry that he had Amnon killed by his servants. He then fled from his father’s face to take refuge with the king of Gishur the father of his mother (2 Samuel 3: 3; 13: 27), where he stayed three years; and when he returned to Jerusalem, David abstained from seeing him. Using every possible way to draw the people to himself, he declared his rebellion against his father, and his intent to take the throne from him. In a battle between his army and that of his father, Absalom, riding on a mule, the mule went under the thick boughs of a great teribinth tree, and with his head caught in the terebinth, he was left hanging between heaven and earth, and the mule which was under him went on (2 Samuel 18: 6-9). Joab took three spears in his hand and thrust them through Absalom’s heart; contrary to David’s command to the leaders of his army to deal gently with Absalom for his sake. Ten young men who bore Joab’s armor surrounded Absalom, struck and killed him, cast him into a pit in the woods, and laid a large heap of stones over him, as is usually done with the rebels and criminals. David grieved intensively for the death of his son Absalom, and lamented him; Yet, he had to encounter the returning victorious army, for fear that the people would otherwise rebel against him. If David has been enthroned a king over all Israel in Hebron (1 Samuel 2: 1-4, 11), and made it the center of His kingdom; Yet, his own son Absalom, unfortunately rebelled against him in Hebron. “Talmai, king of Gishur”; A Semite name, meaning (the plower); most probably derived from the Horite word ‘Talma’, meaning (Great). “Shephatiah son of Abital”; A Hebrew name, meaning (Jehovah judged); David’s fifth son (1 Chronicles 3: 3), born in Hebron by Abital. “Adonijah the son of Haggith”; A Hebrew name, meaning (Jehovah is the Lord). “Ithream”; A Hebrew name, meaning (the uncle is generous); David’s son, born in Hebron (1 Chronicles 3: 3) These six were born to him in Hebron; there he reigned seven years and six months; and in Jerusalem he reigned thirty-three years” (4) 2- THE DESCENDANTS OF DAVID IN JERUSALEM: The book sets forth with us from ‘Hebron’, being the beginning of David’s kingdom over all Israel, to ‘Jerusalem’, being the city of God, or the holy city (Nehemiah 11: 1, 16; Matthew 4: 5); called ‘El-Kods’ by the Arabs; but the Hebrew origin of its name is disputed. According to some, it means (the possession of peace) or (the foundation of peace). Heaven itself was called ‘Jerusalem above’ (Galatians 4: 26). If the beginning of the way for the enjoyment of the kingdom of Christ is the unity and company of God and men (Hebron); its end will be the enjoyment of eternal heavenly peace. That is the way symbolized by the two books of the chronicles. The most prominent things to preoccupy us in Jerusalem are the following: A- Jerusalem in the old was called “Salem”, whose king was “Melchzedek”, according to whose order (or rank), the Lord Christ, the heavenly High Priest, appeared, by whose blood He brings us forth justified to the bosom of the Father. B- Jerusalem is bound to Mount “Moriah”, to which Abraham reached on the third day after setting forth from Beersheba, together with his son Isaac, to offer him a sacrifice to God (Genesis 22); then returned with him alive. The figure 3 refers to the resurrection of the Lord Christ from the dead. C- In Jerusalem, Solomon built the temple, as a reference to the perpetual divine presence among His people Jerusalem, therefore, exhorts us to enjoy the Lord Christ, being the King, the Priest, (according to the order of Melchizedek), and the sacrifice, Grantor of the righteousness and the resurrection; and the enjoyment of the fellowship with God. “And these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon – four by Bathshua the daughter of Ammiel” (5) Those were born in Jerusalem, and were mentioned in (2 Samuel 5: 14-16; 1 Chronicles 14: 4-7). Yet we notice certain differences in their names: as for example, ‘Shimea’, came in Samuel 1: 14, as ‘Shammua’. And in the book of Samuel, ‘Eliphelet’ 96), and ‘Nogah’ (7) were not mentioned; they probably died young. “Shobab”; A Hebrew name, meaning (apostate). “Nathan”; A Hebrew name, meaning (God gave). “Bath-shua”, a derivative from ‘Bathsheba’; A Hebrew name, meaning (Daughter of the oath or of the seventh day). Her episode came in (2 Samuel 11- 12; 1 Kings); when David fell with her into sin, then in an attempt to cover it up, he called her husband -- Uriah the Hittite, who was a leader in the army, faithful to David and to Israel, and sought from him to go home; but, when he refrained to sleep with his wife while the army was engaged in a battle, David plotted to have him killed. God sent the prophet Nathan to rebuke him, and to proclaim His chastisements against him. …. His son Solomon from Bathsheba succeeded his father David on the throne, and took over the task of building the temple (1 Kings 1 to 11; 2 Chronicles 2 to 9). “Ammiel”; He was also called ‘Eliam’ (2 Samuel 11: 3). “Also there were Ibhar, Elishama, Eliphelet” (6) “Ihbar”; A Hebrew name, meaning (chooses). “Elishama”; A Hebrew name, meaning (God heard); More than one person were called by this name. Beside the one mentioned here. there was another son of David, mentioned in (1 Chronicles 3: 8). “Eliphelet”; A Hebrew name, meaning (rescued by God). More than one person were called by this name. Beside the one mentioned here, there was another son of David also born in Jerusalem, probably after the first one died. “Nogah, Nepheg, Japhia” (7) “Nogah”; A Hebrew name, meaning (glittering) “Japhia”; A Hebrew name, meaning (illuminating). “Elishama, Eliada, and Eliphelet; nine in all” (8) “Eliada or Eliadah”; A Hebrew name, meaning (he who knows God). “Eliphelet”; Another son of David, most probably after the death of his brother with the same name. “These were all sons of David, beside the sons of the concubines, and ‘Tamar’ their sister” (9) David had concubines, whose sons were not mentioned; probably on account of that those concubines have committed a king of treason during the rebellion of Absalom. “Tamar”; David had other daughters beside ‘Tamar’, But ‘Tamar’ was mentioned because, being very beautiful, her brother ‘Amnon’ (from her father); as much as he loved her, he hated her exceedingly after raping her, and put her out, away from him, with her shame (2 Samuel 13-14). 3- THE DESCENDANTS OF SOLOMON: Unfortunately, among David’s sons, there were those who caused him a great bitterness, like Amnon, Absalom, and Adonijah; None of his sons were like him in godliness, except for Solomon, although he eventually perverted because of his marriage to pagan wives. Solomon was enthroned, although he was the fourth among those born to David by Bathsheba in Jerusalem; And his descendants came conforming with what are mentioned in the first and the second books of the kings, and what came during, and after the return from captivity. “Solomon’s son was Rehoboam, Abijah was his son, Asa his son, Jehoshaphat his son” (10) “Rehoboam”; Succeeded his father on the throne after he died; his narrow mind caused the division of the kingdom; when he violently responded to ‘Jeroboam’ and those who sought from him to lighten the burdensome heavy yoke which his father put on them; listening to the counsel of the young men who had grown up with him, and rejecting that of the elders who stood up before his father Solomon while he still lived (1 Kings 12). ‘Jeroboam’ used the situation to gather together around him ten tribes to form the kingdom of Israel; leaving only two tribes: Judah and Benjamin with ‘Rehoboam’ the king of Judah. There was war between the two kings for a long time; during which each of them joined forces with foreign nations like Aram or Assyria. Many of the descendants of Solomon sat on the throne in the kingdom of Judah, all mentioned in the second book of the Kings, and the second book of the chronicles. “Abijah”; was ‘Abijam’ mentioned in 1 Kings 14: 31 “Jehoshaphat” (2 Chronicles 17-20); Although he learned much from his father ‘Asa’, and followed his lead in his positive works; yet, in several occasions, he followed his lead in evil. as well. He succeeded when he returned to God to ask His counsel; But, he allowed his son to marry ‘Athaliah’, daughter of Ahab, the evil king of Israel, who was a mirror image of her evil mother Isabel. “Joram his son, Ahaziah his son, Joash his son” (11) “Amaziah his son, Azariah his son, Jothan his son” (12) “Azariah”; (Uzziah) (2 Chronicles 26); Although he was a successful king in war and peace, made many achievements, constructions, and sound planning; Yet, he failed to take away the heathen symbols in the land; And his covetousness provoked him, not to give thanks to God, but to fall into pride, to the extent of taking the priestly task by force; for which he was inflicted with leprosy. “Ahaz his son, Hezekiah his son, Manasseh his son” (13) “Amon his son, and Josiah his son” (14) “The sons of Josiah were Johanan the firstborn, the second Jehoiakin, the third Zedekiah, and the fourth Shallum” (15) “Hezekiah, the king”; We already spoke about him in (2 Kings 18-20). Josiah, the king”; We already spoke about him in (2 Kings 22-23) From verse 15 onward, following the reign of Josiah, the faithful and believer king, we find a chain of kings who caused the desolation of Judah; and brought the kingdom forth to captivation. In the genealogies concerning Jesus Christ (Matthew 1), there is no mention of several names According to some, the rulers of Babylon have altered those names to blot every trace of royalty from the spirit of the Jewish captives (Daniel 1: 6-7). “Johanan”; A Hebrew name, meaning (Jehovah is compassionate); More than one person were called by this name, among whom were: 1- Although he was the firstborn of Josiah, yet he did not sit on the throne; and was mentioned nowhere else; probably died in his childhood. 2- The son of ‘Elioenai’, a descendant of David (1 Chronicles 3: 24). “Jehoiakin” (Jehoiakim or Eliakim) (2 Kings 23: 34) (See also Jeremiah 22-28, 35-36). “Zedekiah”; The fourth brother; his name was “Mataniah’ (2 Kings 24: 17) (See also Jeremiah 21-39) “Shallum” (or Jehoahaz) (2 Kings 23: 30); the third brother, although he came here the last. “The sons of Jehoiakim were Jeconiah and Zedekiah his son” (16) “Jeconiah” (or Coniah) in (Jeremiah 22: 24, 28; 37: 1); meaning (the Lord sets up) “Zedekiah”; According to some, the words “his son” here, means (his successor). ‘Zedekiah here is Josiah’s son, the king who succeeded Jehoiakin, mentioned here because he did not go into captivity. “The sons of Jeconiah were Assir, Shaltiel his son” (17) “Assir”; A Hebrew word, meaning (a Captive). While some assumed that this name is a description of Jeconiah as a captive; Yet, according to the Hebrew text, and to old translations, it is not a description, but a name. “Shaltiel”; A Hebrew name, meaning (I asked God); son of ‘Neri’ (Luke 3: 27); adopted by Jeconiah after his delayed captivation in 597 BC. “And Malchiram, Pedaiah, Shenazzar, Jecamiah, Hoshama, and Nedabiah” (18) “Melchiram”; A Hebrew name, meaning (The king is exalted); the son of Jeconiah, king of Judah “Pedaiah”; A Hebrew name, meaning (Jehovah redeemed); brother of Shaltiel, and father of Zerubbabel “Shenazzar”;. a descendant of Jeconiah; analogous to ‘Sheshbazzar’, prince of Judah, on the return from Babylon in the year 538/537 BC (Ezra 1: 8); both names are short of the Acadian word ‘Sin-aba-usur’, meaning (Protect me, O god moon – Basar); He succeeded his nephew Zerubbabel,, the natural son of the elder son ‘Pedaiah’, yet was referred to the older son ‘Shaltiel (Ezra 3: 2; Haggai 1: 1, 12; Matthew 1: 12; Luke 3: 27), who most probably died childless; hence, his brother set a descendant to be referred to him according to the law (Deuteronomy 25: 5-10). “Jecamiah” (or Jecmiah); A Hebrew name, meaning (Jehovah rises up); a man from Judah of royal descent. “Hoshama”; A Hebrew name, meaning (Jehovah heard). “Nedabiah”; A Hebrew name, meaning (Jehovah is generous); son of king Jeconiah. “The sons of Pedaiah were Zerubbabel and Shimei”; and the sons of Zerubbabel were Meshullam, Hananiah, Shelomith, their sister” (19) “Zerubbabel”; An Acadian name, meaning (born in Babylon), son of Shaltiel, who died childless, and his brother Pedaiah probably took his widdow and set a descendant to his brother according to the law; and Zerubbabel was referred to him. ‘Zerubbabel’ was the leader of the first batch of those who returned from the captivity of Babylon to Jerusalem, according to the decree, sent and financed by Cyrus in the sixth century BC, and with them, he sent the golden and silver vessels, confiscated from the temple by Nebuchadnezer. In Jerusalem he started by building the altar to worship God, and laid some of the foundations of the temple. Then he confronted two problems: the first was that some elders grieved when comparing the new temple built by Zerubbabel to the original one built by Solomon. And the second problem was that certain enemies managed to stop the work by political pressure. In the meantime, people got preoccupied with building their own houses, claiming that it was not yet the time to build the house of the Lord. God sent two prophets: Haggai and Zechariah to encourage Zerubbabel; and the work was resumed anew after stopping for 16 years, and the temple was completed in four years. Zerubbabel was not like ‘Nehemiah’ who did not let any problem to stop him from building the house of the Lord. The message from God to Zerubbabel on the tongue of the prophet Zechariah was: “Not by might nor by power, but by My Spirit, says the Lord of hosts. Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone with shouts of ‘Grace, grace to it’” (Zechariah 4: 6, 7) In verse 19 two sons and their sister were mentioned; and five in verse 21. Those five were most probably from another mother; or were born after the return from captivity. “Shimei”; A Hebrew name, meaning (Jehovah hears); brother of Zerubbabel. “Meshullam”; A Hebrew name, meaning (who got his reward); a son of Zerubbabel (1 Chronicles 3: 19) “Hananiah”; A Hebrew name, meaning (Jehovah granted; is compassionate); a son of Zerubbabel, and father of Pedaiah and Jeshaiah. “Shelomith”; (or Shelomiah); feminine of ‘Shelomy’ or ‘Solomon’; a daughter of Zerubbabel (1 Chronicles 3: 19) “And Hashubah, Ohel, Berechiah, Hasadiah, and Joshab- Hased – five in all” (20) “Hashubah”; A Hebrew name, meaning (counted); a son of Zerubbabel (1 Chronicles 3: 20). “Ohel”; A Hebrew name, meaning (tent); a son of Zerubbabel.)1 Chronicles 3: 20) “Berachiah”; A Hebrew name, meaning (blessed by God); a son of Zerubbabel, a descendant of David (1 Chronicles 3: 20) “Hasadiah”; A Hebrew name, meaning (The Lord granted); a son of Zerubbabel; a royal descendant of David “Joshab” (or Joshab-Hasad); A Hebrew name, meaning (Compassion will be rewarded); a son of Zerubbabel, a descendant of David “The sons of Hananiah were Pelatiah and Jeshaiah; the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, and the sons of Shechaniah” (21) “Pelatiah”; A Hebrew name, meaning (Jehovah liberated); son of Hananiah and grandson of Zerubbabel “Jeshaiah”; A Hebrew name, meaning (Jehovah saved); (1 Chronicles 3: 21) “Raphaiah”; A Hebrew name, meaning (Jehovah healed) (1 Chronicles 20). “Arnan” (or Arona); A Hebrew name of unknown meaning. “Obadiah”; A Hebrew name, meaning (slave of Jehovah); a prince of a house of the descendants of David (1 Chronicles 3: 21). “Shechaniah”; An Aramite word, meaning (Jehovah dwells); a descendant of David; founder of a family. “The son of Shechaniah was Shemaiah; The sons of Shemaiah were Hattush, Igal, Bariah, Neariah, and Shaphat -- six in all” (22) “Shemaiah”; A Hebrew name, meaning (God hears); son of David from Bathshua. “Hattush”; A Hebrew name, meaning (a society); a man of Judah, son of Shemaiah, and of the family of Jeconiah. “Igal; A Hebrew name, meaning (redeems); (1 Chronicles 3: 22) “Bariah”; A Hebrew name, meaning (an escapee or a fugitive) “Neariah”; A Hebrew name, meaning (bearer of Jehovah’s shield); father of Eloenai, Hezekiah, and Azrikam; one of six sons of Shemaiah (1 Chronicles 3: 22-23). “Shaphat”; A Hebrew name, meaning (He judged); “The sons of Neariah were Elioenai, Hezekiah, and Azrikam – three in all” (23) “Elioenai”; A Hebrew name, meaning (my sight is toward Jehovah). “Hezekiah”; A Hebrew name, meaning (The Lord is mighty); son of Neariah, a relative of the royal family of Judah (1 Chronicles 3: 23). “Azrikam”; A Hebrew name, meaning (My Helper sets up); (1 Chronicles 3: 23). “The sons of Elioenai were Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani – seven in all” (24) Hud”; A Hebrew name, meaning (glory); ‘Hodaviah’ means (glory to Jehovah) (1 Chronicles 3: 24) “Eliashib”; A Hebrew name, meaning (Whom God brings back); son of Elioenai, a descendant of Zerubbabel. “Pelaiah”; A Hebrew name, meaning (Jehovah is amazing). “Akkub”; A Hebrew name, meaning (follows or chases). “Dalaiah”; A Hebrew name, meaning (liberated by the Lord). “Anani”; A Hebrew name, short of ‘Ananiah’. ----------------------- AN INSPIRATION FROM 1 CHRONICLES 3 BRING ME FORTH, O LORD, INTO THE ETERNAL WEDDING, TO ENJOY THE FELLOWSHIP OF YOUR GLORIES + Let Your Holy Spirit carries me, together with David to Hebron; Where I would stand in awe to see David in the shadow of the law; Setting forth to Hebron, the symbol of wedding, unity, and attachment to You; He is not preoccupied with the events of his past; But remembers his glorious work by You; his weaknesses, and his bitter temptations; He no more remembers king Saul’s persistent oppression. His spiritual wedding, and his enjoyment of the splendor of Your glory in him, draw all his feelings. + As he used to do, He did not admonish You; To say: [Where is Your promise to me, when I was a young man, to become the king over all Israel? He was only preoccupied with enjoying You, O King of kings; By the spirit of prophecy he saw You a King on the cross; All his thoughts, emotions, and senses, were drawn by Your love and glory; It was enough for him to see You, O Savior of the world; Who joins the heavenlies and the earthlies together; + His encounter with You, did wonder in all the men of valor; The brothers of the wicked Saul, and the leaders of his army, joined you; They turned into energies working to the account of Your kingdom; They saw in You the amazing King in the bosom of the King of kings; They saw in You fatherhood in the shadow of God, full of compassion. + In Hebron, there is the tombs of Sarah, Abraham, Isaac, and Jacob. In it they smell the sweet fragrance of Your beautiful resurrection; Instead of the smell of corruption and death; All the tribes saw You, while they were coming forth to David; They enjoyed You, O who shined with Your resurrection on David’s heart; Hebron is no more the center of visiting the tombs of the great men of God; But became a shadow of the heavenly wedding; The living and the dead enjoy You in the fellowship of the heavenlies; No, but in the fellowship and the enjoyment of the Holy Trinity. + Hebron is no more the dwelling place of the priests and the Levites; But became a shadow of the secret place of the heavenly High Priest, and of the throne of the King of kings; They saw You as though in the heavenly sanctuaries, interceding with Your blood for mankind; + Thanks be to You, for bringing me forth to Hebron; Where my soul finds comfort, not only on account of that it is city of refuge; But because it became for me a place to encounter You, O the stronghold of my life; + Grant me, together with David, to set forth from Hebron to Jerusalem; What should I truly say? And what words should I utter, concerning the holy city of God? Set on mountains, not of stones, but heavenly; What enemy could crawl into it; And what harm could come near it? + In the old, Jerusalem was called “salem’; and its king was Melchizedek; Grant me to enjoy the deposit of the High Jerusalem; You are her King, the Grantor of righteousness and heavenly peace. + Jerusalem used to cherish her temple; Whereas the temple of the High Jerusalem, is not made by human hand; You are her Sun and Light; Darkness has no place in her; You are the secret of her glory, gladness, and joy; By You, I cross over to her; to live in Your divine bosoms. + Together with my father David, I sing, saying: [I knew You, O Son of David, the Groom of my soul; You are the King of kings; You set me a king; You are the resurrection; You grant me the conquest over death; You are the heavenly High Priest; You bring me forth into the bosom of the Father; You are my heavenly divine refuge; You carry me up to heaven, the Higher Jerusalem; Your divine peace dwells upon me; And You cover me up by Your righteousness, O Holy One; I enjoy the splendor of the heavenly sanctuaries; Shining with Your light on me; darkness will no more surround me; You are my glory, joy, and the gladness of my soul.
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