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영문 원문
In this chapter we have, I. A further account of the genealogies of the tribe of Judah, the most numerous and most famous of all the tribes. The posterity of Shobal the son of Hur (1Ch 4:1-4), of Ashur the posthumous son of Hezron (who was mentioned, 1Ch 2:24), with something particular concerning Jabez (1Ch 4:5-10), of Chelub and others (1Ch 4:11-20), of Shelah, 1Ch 4:21-23. II. An account of the posterity and cities of Simeon, their conquest of Gedon, and of the Amalekites in Mount Seir, 1Ch 4:24-43.
1-10
The Sons of Judah; The Prayer of Jabez (1720 BC)
繁體中文
猶大的兒子；雅比斯的禱告（主前 1720 年）
¹ 猶大的兒子是法勒斯、希斯崙、迦米、戶爾、朔巴。 ² 朔巴的兒子利亞雅生雅哈；雅哈生亞戶買、拉哈。這都是瑣拉人的諸族。 ³ 以坦之祖的兒子是耶斯列、伊施瑪、伊得巴；他們的妹子名叫哈悉勒玻尼。 ⁴ 基多之祖毗努伊勒，戶沙之祖以謝。這都是伯利恆之祖、以法她長子戶珥的兒子。 ⁵ 提哥亞之祖亞施戶有兩個妻子：希拉和拿拉。 ⁶ 拿拉給亞施戶生亞戶撒、希弗、提米尼、哈哈施塔利。這都是拿拉的兒子。 ⁷ 希拉的兒子是洗列、瑣轄、伊提南。 ⁸ 哥斯生亞諾、瑣巴，和哈崙的兒子亞哈黑爾的諸族。 ⁹ 雅比斯比他眾弟兄更尊貴；他母親給他起名叫雅比斯，意思說：我生他時甚是痛苦。 ¹⁰ 雅比斯求告以色列的神說：甚願你賜福與我，擴張我的境界，常與我同在，保佑我不遭患難，不受艱苦！神就應允他所求的。
以斯拉在此對猶大支派的家譜記載得格外詳細，原因無疑是因為這個支派連同其附屬的西緬、便雅憫、利未，構成了猶大國；這個國家不僅在迦南比其他支派存留得更久，而且時至如今這卷書寫成之時，已從被擄之地歸回，而其餘大多數的支派卻早已失散於亞述帝國之中。這一段中最值得留意的人物是雅比斯。經文並未說明他是誰的兒子，也看不出他生活在哪個時代；但看來他是代上四8所提及的亞哈黑爾其中一個家族的創立者。這裏記載的是：
一、他名字的由來：他母親給他起這名字，理由是「我生他時甚是痛苦」（代上四9）。所有的兒女都是在痛苦中生的（因為對女人的判決是「你生產兒女必多受痛苦」），但有的比別人受的痛苦更多。通常生產的痛苦後來會因「孩子出生的喜樂」而被遺忘；但這裏似乎這痛苦非同尋常，甚至在孩子受割禮時仍記憶猶新，並在他有生之年特意將這事的記念延續下去。也許這位母親給他起名叫雅比斯，正如拉結臨死於痛苦之際給兒子起名叫便俄尼。又或者她雖然康復了，卻仍如此記錄下來，1. 作為自己常常的提醒，終生因神在她受苦時扶持、領她經過而感恩。常常被提醒自己的憂患也是有益的，好叫我們總保持像在受苦之日那樣對事物的看法，並學會戰兢而喜樂。2. 也作為對他的提醒：她將他生到其中的這個世界是怎樣的世界，是個流淚谷，在其中他必須指望「日子短少，多有患難」。他名字中所帶著的痛苦，或許能幫助他的心靈更加鄭重。這也許也提醒他當愛母親、孝敬母親，在凡事上盡力使那位在極大痛苦中將他帶到世上的母親得安慰。兒女如此報答父母，便是敬虔（提前五4）。
二、他品格的卓越：「他比他眾弟兄更尊貴」，因神的恩典在資質上超越他們，因神的護理在尊榮上超越他們；他們都行了善，他卻超越他們所有人。如此，他母親生他時所受的痛苦便得了豐厚的報答。那個在她眾子中代價最大的兒子，竟成了她最感欣慰的，並且喜樂與先前的苦楚成正比（詩九十15）。經文沒有告訴我們他是因甚麼緣故「比他眾弟兄更尊貴」，是因他積蓄了更多的產業，還是因被提拔擔任官職，或是在戰場上功勳卓著；我們最有理由認為這是因他的學問和敬虔，這不僅是因為這兩樣比任何事物更能使人得尊榮，也因為我們有理由相信雅比斯正是在這兩樣上卓越。1. 在學問上，因為我們發現「文士的家族住在雅比斯」（代上二55），這座城很可能就是因他而得名。猶太人說他是一位著名的律法博士，身後留下了許多門徒。並且，此處如此突然地提到他，似乎以斯拉寫這卷書時，他的名字已廣為人知。2. 在敬虔上，因為我們在此看到他是個禱告的人。他對敬虔的傾向使他真正尊貴，並藉著禱告從神那裏得著了那些大大增添他尊榮的福分。真正偉大的途徑，就是真正為善，並且多多禱告。
三、他所獻的禱告，大概正如所羅門求智慧一樣，是在他剛剛踏入社會之時所獻的。他決意在一切所行的事上承認神，將自己置於神的賜福和護庇之下，於是凡事亨通。也許這些就是他每日禱告中所發揮的要點；為此他常常獨自禱告，也與家人一同禱告，如同但以理一般。也有人認為，這是他處於某個特殊場合，被仇敵困逼威脅之時所獻的禱告。請觀察，
一、他向誰禱告：不是向任何外邦的神明，不，他「求告以色列的神」，就是那又真又活的神，唯獨他能垂聽並答覆禱告；他在禱告中仰望他，視他為以色列的神，就是與他百姓立約的神，就是雅各從前與之較力並且得勝、因而被稱為以色列的那位神。
二、他禱告的性質。（1）按「旁註」的讀法，這是一個莊嚴的許願──「你若必定賜福與我，云云」，那麼下文雖然語意不全，卻不難從雅各的許願或類似的話語中補足──「你就作我的神」。他沒有把他的應許說出來，卻任人去領會，這或許是因為他不敢倚靠自己的力量去許諾，又或許是因為他決意將自己全然獻給神。他彷彿把一張空白紙交給神，任他隨意書寫：「主啊，你若必定賜福與我、保守我，請你隨意待我吧，我願永遠順服你的命令和差遣。」（2）按「正文」的讀法，這是極其熱切、充滿感情的渴望之言：「甚願你賜福與我！」
三、他禱告的內容。他求了四件事：（1）求神實在賜福與他：「求你『賜福的時候，必定賜福與我』，以豐盛而多方的福氣大大賜福與我。」也許他想到神對亞伯拉罕所應許的（創二十二17）：「我必賜大福給你。」「願那賜給亞伯拉罕的福臨到我。」屬靈的福氣才是最好的福氣，凡以這些福氣蒙福的，才是真正有福的。神的福氣是真實的事物，能產生真實的功效。我們只能心願福氣；他卻是吩咐福氣。他所賜福的人，才是真正有福的。（2）求神擴張他的境界，求神使他在工作或爭戰中為增加自己所得之分而作的的努力亨通。求神擴張我們的心，因而擴張我們在他自己裏面、在天上的迦南所得之分，這當是我們的渴望和禱告。（3）求神的手與他同在。摩西為猶大這個支派禱告時，求的是他自己的「手能為他充足」（申三十三7）；但雅比斯並不奢望如此，除非有「神的」手與他同在、有他大能的同在。神的手與我們同在，引導我們、保護我們、堅固我們，並在我們裏面、為我們成全我們一切的工作，這才是真正充足的手，是全然充足的手。（4）求神保佑他不遭患難，不遭罪的惡、不遭禍患的惡、不遭仇敵一切惡計的惡，使他們不能傷害他，不能使他痛苦，不能使他真成了「雅比斯」──「痛苦之子」：原文中有一個對他名字的雙關。「天父，救我脫離兇惡。」
四、他禱告的結果：「神就應允他所求的」，格外地使他亨通，在他一切所行的事上、在他的學習上、在他世務上、在他與迦南人的爭戰上都使他順利，於是他成了「比他眾弟兄更尊貴」的人。神從古時便是常施恩聽人禱告的神，「他的耳朵如今並未發沉」。
영문 원문
The Sons of Judah; The Prayer of Jabez (1720 BC)
¹ The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.
² And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites.
³ And these were of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelel-poni:
⁴ And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah, the father of Bethlehem.
⁵ And Ashur the father of Tekoa had two wives, Helah and Naarah.
⁶ And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah.
⁷ And the sons of Helah were, Zereth, and Jezoar, and Ethnan.
⁸ And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum.
⁹ And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.
¹⁰ And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.
One reason, no doubt, why Ezra is here most particular in the register of the tribe of Judah is because it was that tribe which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah, which not only long survived the other tribes in Canaan, but in process of time, now when this was written, returned out of captivity, when the generality of the other tribes were lost in the kingdom of Assyria. The most remarkable person in this paragraph is Jabez. It is not said whose son he was, nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned 1Ch 4:8. Here is,
I. The reason of his name: his mother gave him the name with this reason, Because I bore him with sorrow, 1Ch 4:9. All children are borne with sorrow (for the sentence upon the woman is, In sorrow shalt thou bring forth children), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten for joy that the child is born; but here it seems it was so extraordinary that it was remembered when the child came to be circumcised, and care was taken to perpetuate the remembrance of it while he lived. Perhaps the mother called Habez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it, 1. That it might be a continual memorandum to herself, to be thankful to God as long as she lived for supporting her under and bringing her through that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling. 2. That it might likewise be a memorandum to him what this world is into which she bore him, a vale of tears, in which he must expect few days and full of trouble. The sorrow he carried in his name might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in every thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents, 1Ti 5:4.
II. The eminence of his character: He was more honourable than his brethren, qualified above them by the divine grace and dignified above them by the divine providence; they did virtuously, but he excelled them all. Now the sorrow with which his mother bore him was abundantly recompensed. That son which of all her children cost her most dear she was most happy in, and was made glad in proportion to the affliction, Ps 90:15. We are not told upon what account he was more honourable than his brethren, whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety, not only because these, above any thing, put honour upon a man, but because we have reason to think that in these Jabez was eminent. 1. In learning, because we find that the families of the scribes dwelt at Jabez (1Ch 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this. 2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from God which added much to his honour. The way to be truly great is to be truly good and to pray much.
III. The prayer he made, probably like Solomon's prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge God in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer. Observe,
1. To whom he prayed, not to any of the gods of the Gentiles; no, he called on the God of Israel, the living and true God, who alone can hear and answer prayer, and in prayer had an eye to him as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed and was thence called Israel.
2. What was the nature of his prayer. (1.) As the margin reads it, it was a solemn vow—If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob's vow, or some such like—then thou shalt be my God. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to God. He does, as it were, give God a blank paper, let him write what he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever." (2.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!
3. What was the matter of his prayer. Four things he prayed for:—(1.) That God would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings." Perhaps he had an eye to the promise God made to Abraham (Ge 22:17), In blessing, I will bless thee. "Let that blessing of Abraham come upon me." Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. God's blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed. (2.) That he would enlarge his coast, that he would prosper his endeavours for the increase of what fell to his lot either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer. (3.) That God's hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, De 33:7; but Jabez expects not that this can be the case, unless he have God's hand with him and the presence of his power. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient. (4.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.
4. What was the success of his prayer: God granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. God was of old always ready to hear prayer, and his ear is not yet heavy.
11-23
Genealogies (1420 BC)
繁體中文
家譜（主前 1420 年）
¹¹ 書亞的兄弟基路伯生米黑，米黑是以斯敦之父。 ¹² 以斯敦生伯拉法、巴西亞、亭納；亭納就是伊爾拿施的父親。這都是利迦人。 ¹³ 基納斯的兒子是俄陀聶、西萊雅；俄陀聶的兒子是哈塔。 ¹⁴ 米挪乃生俄弗拉；西萊雅生約押，就是匠人谷的父親，因為他們是匠人。 ¹⁵ 耶孚尼的兒子迦勒的兒子是以路、以拉、拿暗；以拉的兒子是基納斯。 ¹⁶ 耶哈利勒的兒子是西弗、西法、第利亞、亞撒列。 ¹⁷ 以斯拉的兒子是益帖、米列、以弗、雅倫；他妻子生了米利暗、沙買、以實巴摩，就是以實提摩的父親。 ¹⁸ 他的妻子猶大婦人生了耶列，就是基多的父親；又生了希伯，就是梭哥的父親；又生了耶古鐵，就是撒挪亞的父親。這都是法老女兒比提雅的兒子，是米列所娶的。 ¹⁹ 他妻子荷第雅的姊妹，是基伊拉迦密的父親、以實提摩瑪迦特的父親拿哈。 ²⁰ 示門的兒子是暗嫩、琳拿、便哈南、提臨。以示的兒子是瑣赫、便瑣赫。 ²¹ 猶大的兒子示拉的兒子是利迦之父珥、瑪利沙之父拉大，和亞實比家族織細麻布之人的家族。 ²² 還有約金、哥西巴人、約阿施、薩拉，就是在摩押有權柄的人、並雅叔比利恆。這都是古時的記載。 ²³ 這些人是窰匠，是住在尼他應和基他拉的居民；他們與王同住，為王作工。
我們在這些經文中可以觀察到，1. 此處有一個家族全是匠人──各樣手藝的工匠，他們在各樣製作上比鄰舍更為靈巧勤勞（代上四14）。他們所住的那個谷，因他們而得名，被稱為「匠人谷」。手藝人並不因此就當被視為卑微之人。這些匠人雖然同行常相爭，卻樂意住在一起，為要藉著互相切磋來增進技藝，並彼此支持對方的名聲。2. 其中一人娶了法老的女兒（代上四18），「法老」是埃及王的通稱。如果一個以色列人在埃及人開始奴役他們之前、約瑟的功績仍為人所銘記之時，被提拔為王的駙馬，並不算是希奇的事：少有以色列人能像摩西那樣拒絕與朝廷聯姻。3. 另一個被稱為「織細麻布之家的父親」（代上四21）。這事被記在他們的家譜中，作為他們的尊榮──他們是王國中最優秀的織布工人，並且一代一代地將兒女教導從事同一行業，並不想使他們成為紳士。這個拉大被稱為「織細麻布之人的父親」，正如洪水之前的猶八被稱為「音樂家之父」、雅八為「牧羊人之父」一樣。他的後裔居住在瑪利沙城，那地的製造業或主要出產便是麻布，君王和祭司都是用這種布料作衣服的。4. 還有一個家族曾在「摩押掌權」，如今卻在「巴比倫為奴」（代上四22、23）。（1）在「古時的記載」中可以查到，他們曾「在摩押掌權」。也許在大衛年間征服那地之時，他們遷居到那裏，並在那裏被委以權位，維持了好幾代；但這是很久以前的事了，久得記不清了。（2）他們的後裔如今作了窰匠和園丁，據推測是在巴比倫，「他們與王同住，為王作工」，以勤勞謀得良好的生計，因此不願與弟兄一同在被擄的年日滿了之後歸回故土。如今掌權的人不知道自己的後裔會淪落到何等的地步，也不知道他們會樂於從事何等卑微的職業。但那些情願「住在園子和籬笆中」，也不願費力歸回迦南的人，不配「以色列人」的名號。
영문 원문
Genealogies (1420 BC)
¹¹ And Chelub the brother of Shuah begat Mehir, which was the father of Eshton.
¹² And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah.
¹³ And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.
¹⁴ And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen.
¹⁵ And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz.
¹⁶ And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel.
¹⁷ And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa.
¹⁸ And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took.
¹⁹ And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite.
²⁰ And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth.
²¹ The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea,
²² And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things.
²³ These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.
We may observe in these verses, 1. That here is a whole family of craftsmen, handicraft tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, 1Ch 4:14. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation. 2. That one of these married the daughter of Pharaoh (1Ch 4:18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court. 3. That another is said to be the father of the house of those that wrought fine linen, 1Ch 4:21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, etc. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed. 4. That another family had had dominion in Moab, but were now in servitude in Babylon, 1Ch 4:22,23. (1.) It was found among the ancient things that they had the dominion in Moab. Probably in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind. (2.) Their posterity were now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan.
24-43
Genealogies (715 BC)
繁體中文
家譜（主前 715 年）
²⁴ 西緬的兒子是尼母利、雅憫、雅立、謝拉、掃羅。* ²⁵ 掃羅的兒子是沙龍；沙龍的兒子是米比薩；米比薩的兒子是米施瑪。* ²⁶ 米施瑪的兒子是哈母利；哈母利的兒子是撒刻；撒刻的兒子是示每。* ²⁷ 示每有十六個兒子、六個女兒；他弟兄的兒女不多，他們的家族也不如猶大人那樣繁多。* ²⁸ 他們住在別是巴、摩拉大、哈薩書亞、* ²⁹ 辯拉、以森、陀臘、* ³⁰ 伯友珥、何珥瑪、洗革拉、* ³¹ 伯瑪嘉博、哈薩蘇撒、伯比利、沙拉音，這些城邑直到大衛作王的時候都是屬他們的。* ³² 他們的村莊是以坦、亞因、臨門、陀健、亞珊，共五座城；* ³³ 還有周圍一切的村莊，直到巴力。這都是他們的住處，他們也有自己的家譜。* ³⁴ 還有米所巴、雅勒、約沙（亞瑪謝的兒子）、* ³⁵ 約珥、耶戶（約西比的兒子，西萊雅的兒子，亞薛的兒子）、* ³⁶ 以利約乃、雅哥巴、耶何哈雅、亞賽雅、亞疊、耶西篾、比拿雅、* ³⁷ 細撒（示非的兒子，亞倫的兒子，耶大雅的兒子，申利的兒子，示瑪雅的兒子）。* ³⁸ 以上所記的人名都是他們家族的首領；他們父家的家族大大增長。* ³⁹ 他們往基多的入口去，就是山谷的東邊，尋找牧放羊群的草場，* ⁴⁰ 尋見了美好寬闊、平靜安穩的肥美草場；因為從前含的後裔住在那裡。* ⁴¹ 以上記名的人，在猶大王希西家的時候，來攻擊他們的帳棚和那裡的居民，將他們全然滅絕，直到今日，就住在他們的地方；因為那裡有草場可以牧放羊群。* ⁴² 西緬的子孫中有五百人，由比列雅、尼利雅、利法雅、烏薛（都是以示的兒子）率領，往西珥山去，* ⁴³ 殺了逃脫剩下的亞瑪力人，就住在那裡直到今日。*
此處我們看到西緬支派（雖然不是顯赫的支派）的一些家譜，尤其是這支派的首領，代上四38。論到這支派，經上說他們「大大增長」，只是「不如猶大人那樣繁多」，代上四27。神所增多的，應當感恩，即使看見別人增多得更多。此處當注意：1. 所分給他們的城邑（代上四28），參書十九1-9。論到這些城邑「直到大衛作王的時候都是屬他們的」（代上四31），暗示著當十個支派背叛大衛家之時，許多西緬人因為這些城邑位於猶大境內，便離開了它們，到別處定居。2. 他們在別處所得的地業。當這支派中背叛大衛家的人與其餘的人一同被擄到亞述之時，那些歸向猶大的人卻蒙神格外眷顧，在擴展疆界的努力中亨通。在希西家的日子，西緬支派中一向俯首屈膝的一代人，受激勵作出這些勇敢的舉動。（1）他們中間有些人攻打了一處位於亞拉伯、稱為「基多的入口」的地方，那地原為受咒詛的含的後裔所住（代上四40），他們攻取了那地，並住在那裡。這增添了希西家敬虔治國的榮耀：不僅他的國普遍亨通，個別的家族也照樣興盛。經上說他們尋見了肥美的草場，並且那地又是「平靜」的；甚至當亞述諸王攪擾四鄰之時，那地卻未受驚動。當地的居民是牧人，不攪擾別人，自己也不受攪擾，直到西緬人來到，將他們趕出，繼承了他們的地業——不但得著其中的豐富，也得著其中的平安。我們這些住在肥美之國、地業寬闊、平靜安穩之地的人，實在有理由承認自己虧欠那位「定我們居住疆界」（徒十七26）的神。（2）他們中間另有五百人，在此所記四兄弟率領之下，下到西珥山，擊殺了當滅的亞瑪力人餘剩的人，佔據了他們的地業，代上四42,43。於是，對含和亞瑪力人的咒詛，在看似沉寂、甚至已死的時候，又得著進一步的應驗；對西緬的咒詛也是如此——他必被分散（創四十九7）；然而對他而言，這咒詛卻變成了祝福，因為西緬的家族如此遷移到那些遙遠的國家，經上說他們「住在那裡直到今日」（代上四43）——看來他們因此逃過了被擄的災禍。神的護理有時將那些定意要存留的人，從患難中差遣出去。
영문 원문
Genealogies (715 BC)
²⁴ The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul:
²⁵ Shallum his son, Mibsam his son, Mishma his son.
²⁶ And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son.
²⁷ And Shimei had sixteen sons and six daughters; but his brethren had not many children, neither did all their family multiply, like to the children of Judah.
²⁸ And they dwelt at Beer-sheba, and Moladah, and Hazar-shual,
²⁹ And at Bilhah, and at Ezem, and at Tolad,
³⁰ And at Bethuel, and at Hormah, and at Ziklag,
³¹ And at Beth-marcaboth, and Hazar-susim, and at Beth-birei, and at Shaaraim. These were their cities unto the reign of David.
³² And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities:
³³ And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy.
³⁴ And Meshobab, and Jamlech, and Joshah the son of Amaziah,
³⁵ And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel,
³⁶ And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah,
³⁷ And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah;
³⁸ These mentioned by their names were princes in their families: and the house of their fathers increased greatly.
³⁹ And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks.
⁴⁰ And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old.
⁴¹ And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there was pasture there for their flocks.
⁴² And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi.
⁴³ And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.
We have here some of the genealogies of the tribe of Simeon (though it was not a tribe of great note), especially the princes of that tribe, 1Ch 4:38. Of this tribe it is said that they increased greatly, but not like the children of Judah, 1Ch 4:27. Those whom God increases ought to be thankful, though they see others that are more increased. Here observe, 1. The cities allotted them (1Ch 4:28), of which see Jos 19:1-9, etc. When it is said that they were theirs unto the reign of David (1Ch 4:31) intimation is given that when the ten tribes revolted from the house of David many of the Simeonites quitted these cities, because they lay within Judah, and seated themselves elsewhere. 2. The ground they got elsewhere. When those of this tribe that revolted from the house of David were carried captive with the rest into Assyria those that adhered to Judah were remarkably owned of God and prospered in their endeavours to enlarge their coasts. It was in the days of Hezekiah that a generation of Simeonites, whose tribe had long crouched and truckled, was animated to make these bold efforts. (1.) Some of them attacked a place in Arabia, as it should seem, called the entrance of Gedor, inhabited by the posterity of accursed Ham (1Ch 4:40), made themselves masters of it, and dwelt there. This adds to the glory of Hezekiah's pious reign, that, as his kingdom in general prospered, so did particular families. It is said that they found fat pastures, and yet the land was quiet; even when the kings of Assyria were giving disturbance to all their neighbours this land escaped their alarms. The inhabitants being shepherds, who molested none, were not themselves molested, till the Simeonites came and drove them out and succeeded them, not only in the plenty, but in the peace, of their land. Those who dwell (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that God who appoints the bounds of our habitation. (2.) Others of them, to the number of 500, under the command of four brethren here named, made a descent upon Mount Seir, and smote the remainder of the devoted Amalekites, and took possession of their country, 1Ch 4:42,43. Now the curses on Ham and Amalek had a further accomplishment, when they seemed dormant, if not dead; as had also the curse on Simeon, that he should be divided and scattered (Ge 49:7): yet to him it was turned into a blessing, for the families of Simeon, which thus transplanted themselves into those distant countries, are said to dwell there unto this day (1Ch 4:43), by which it should seem they escaped the calamities of the captivity. Providence sometimes sends those out of trouble that are designed for preservation.
本章我們讀到：一、猶大支派家譜的進一步記述—猶大是眾支派中人數最多、最著名的。戶珥的兒子朔巴的後裔（代上四1–4），希斯倫遺腹子亞書黑的後裔（他曾被提及於代上二24），並關乎雅比斯的特別記述（代上四5–10），以及基路拜和其他人的（代上四11–20），示拉的（代上四21–23）。二、西緬的後裔和城邑的記述，他們征服了基多，又在西珥山擊敗了亞瑪力人（代上四24–43）。