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英文原文
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)
犹大的众子；雅比斯的祷告（主前1720年）
¹ 犹大的儿子是法勒斯、希斯仑、迦米、户珥、朔巴。 ² 朔巴的儿子利亚雅生雅哈；雅哈生亚户买和拉哈，这些都是琐拉人的诸家。 ³ 以坦之祖的子孙是耶斯列、伊施玛、伊得巴；他们妹妹的名字叫哈悉勒玻尼。 ⁴ 基多之祖是毘努伊勒，户沙之祖是以谢；这些都是伯利恒之祖以法他的长子户珥的儿子。 ⁵ 提哥亚之祖亚述有两个妻子：希拉和拿拉。 ⁶ 拿拉给他生亚户撒、希弗、提米尼、哈亚哈斯他利；这些都是拿拉的儿子。 ⁷ 希拉的儿子是洗列、琐辖、 以提南。 ⁸ 哥斯生亚诺、琐比巴，并哈仑之子亚哈黑尔的诸家。 ⁹ 雅比斯比他众弟兄更尊贵；他母亲给他起名叫雅比斯，意思说：我生他时甚是痛苦。 ¹⁰ 雅比斯求告以色列的神说：甚愿你赐福与我，扩张我的境界，常与我同在，保佑我不遭患难，不受艰苦！神就允准他所求的。
无疑，以斯拉在此对犹大支派的家谱格外详尽，原因之一是：犹大支派连同其附属的西缅、便雅悯、利未，构成了犹大国；这个国度不仅在迦南存活的年日远比其他支派长久，而且到了如今这书写之时，已经从被掳之地归回，而其他支派的大多数已在亚述帝国中失散。这一段中最显著的人物是雅比斯。经上没有记他是谁的儿子，也不显明他活在哪个时代；但看来他是代上4:8所提亚哈黑尔诸家之一的创立者。这里有：
I. 他名字的缘由：他母亲给他起这个名字，附有这理由——因为我生他时甚是痛苦（代上4:9）。凡儿女都是带着忧愁生的（因为临到女人的判语是你生产儿女必多受苦楚），但有的比别人受更多苦楚。通常生产时的忧愁后来因人已出生的喜乐便被忘记了；但此处似乎那忧愁非同寻常，以致孩子受割礼之日仍被记起，并且在他有生之年都刻意存记不忘。或许这位母亲像临死前因痛苦而称儿子为便俄尼的拉结一样，称他为雅比斯。或者，她若康复了，仍如此记念这事：一、为使她自己常得提醒，一生之中都为神在那忧愁中扶持她、领她经过而感恩。时常被提醒我们曾受的忧愁，也未尝无益——这样我们便可常存在受苦之日所存的心思看待万事，并学会战兢地喜乐。二、也使他得着提醒，明白她所生他进入的这个世界的本来面目——一个流泪谷，在其中他必遭遇日子短少，多有患难。他在名字中背负的忧愁，能帮助他的心灵更加端庄郑重。这事也可提醒他当爱母亲、尊敬母亲，在凡事上竭力作她的安慰——她带他来到世上时受了那样大的苦。儿女如此报答父母，正是敬虔（提前5:4）。
II. 他品格的卓越：他比他众弟兄更尊贵——因神的恩典而在才干上超越他们，因神的护理而在尊荣上超越他们；他们都行了美德，他却胜过众人。如此，他母亲生他时所受的忧愁便大得补偿。在她一切儿女中，他使她付出最多，她也以他为最快乐，并且因这患难而得的喜乐，与所受的苦楚相称（诗90:15）。经上没有告诉我们他因什么比他众弟兄更尊贵——是因他建立更大的家业，或蒙擢升至官长之位，或在争战中声名显赫；我们最有理由认为是因他的学问和敬虔，因为这两样比任何事物更使人得尊荣，也有理由相信雅比斯在这两方面都卓越。一、在学问上，因为我们读到文士的家族住在雅比斯（代上2:55）——一座可能以他得名的城。犹太人说他是律法的著名博士，留下了许多门徒。看来他在此处被突然提及，表明以斯拉写此书时他的名字仍为人所熟知。二、在敬虔上，因为我们在此看到他是一个祷告的人。他对虔诚的热爱使他真正得尊荣，并且他借着祷告从神得着了许多加增他尊荣的福分。真正伟大的途径，就是真正为善并多祷告。
III. 他所作的祷告——大概像所罗门求智慧的祷告一样，是在他刚踏入世界之时所作的。他立志在一切所行的事上认定神，将自己置于神的赐福和保佑之下，便因此亨通。或许这些就是他在每日祷告中所发挥的要点；为这目的，他像但以理一样，常常独自祷告，也与家人一同祷告。也有人认为他是在某个特别场合——被仇敌困逼威胁之时——作这祷告的。当观察：
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他向谁祷告——不是向列国中任何神明，而是求告以色列的神——又活又真的神，唯有他能垂听并应允祷告；他在祷告中也以他为以色列的神，与他的百姓立约的神，就是雅各与之角力并得胜、因此被称为以色列的那一位神。
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他祷告的性质。（一）按旁注的读法，这是一庄严的许愿——你若必赐福与我，等等——其后文虽未完整，却可从雅各的许愿或类似的话中容易补足——耶和华就作我的神。 他没有说出他的承诺，只让它被领会——或是因为他不敢靠自己的力量许愿，或是因为他决意将自己全然献给神。他仿佛给神一张空白卷，让神随意填写：主啊，你若赐福与我、保守我，任凭你待我怎样，我愿永远在你命令和差遣之下。（二）按正文的读法，这是一种最热切、最深情之渴望的表达：甚愿你赐福与我！
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他祷告的内容。他求四件事：（一）愿神真正赐福与他：赐福时愿你赐福与我——以许多丰盛的福分大大赐福与我。或许他想到神对亚伯拉罕所应许的（创22:17）：我就必赐福与你。 愿亚伯拉罕的福分临到我。 属灵的福分是上好的福分，凡以这些福分蒙福的人，才是真正有福。神的赐福是真实的事物，能产生真实的果效。我们只能祝愿得福，他却吩咐得福；他所赐福的人，才是真正有福。（二）愿他扩张他的境界——愿他无论是在工作中或在争战中，都使他为增多自己所得之分的努力亨通。愿神扩张我们的心，从而扩张我们在他里面、在天上迦南地中的分，这当成为我们的渴望和祷告。（三）愿神的手与他同在。摩西为犹大这支派的祷告是：愿他自己的手够他自己用（申33:7）；但雅比斯并不指望这事能成就，除非有神的手与他同在，有他大能的同在。神的手与我们同在——引导我们、保护我们、坚固我们，并在我们里面、为我们成就我们一切所作的工——这手对我们实在够用，而且全然够用。（四）愿他保守他免遭祸患——免遭罪的恶、患难的恶，并仇敌一切恶谋，使他们不能伤害他、使他忧愁，不让他真正成为雅比斯——忧愁之子：原文此处有他名字的双关。我们在天上的父，救我们脱离凶恶。
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他祷告的功效：神就允准他所求的——格外赐他亨通，使他在所行的事上、在他的研究上、在世事上、在与迦南人的冲突上都得成功，因此他便比他众弟兄更尊贵。从亘古神总是乐意听允祷告，他的耳朵现今并未发沉。
英文原文
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)
家谱（主前1420年）
¹¹ 书哈的兄弟基绿生麦珥；麦珥是以实顿之父。 ¹² 以实顿生伯拉法、巴西亚、提欣拿；提欣拿是珥拿哈施之父。这些都是利迦人。 ¹³ 基纳斯的儿子是俄陀聂、西莱雅；俄陀聂的儿子是哈塔。 ¹⁴ 米乌拿叠生俄弗拉；西莱雅生约押；约押是基列耶琳谷之父，因为他们是工匠。 ¹⁵ 耶孚尼的儿子迦勒的儿子是珥、以拉、拿阿；以拉的儿子是基纳斯。 ¹⁶ 耶哈利勒的儿子是西弗、西法、提利、亚撒列。 ¹⁷ 以斯拉的儿子是益帖、米列、以弗、雅伦；她生了米利暗、沙买、以实巴摩，以实巴摩是以实提摩之父。 ¹⁸ 他的妻子犹大人耶利雅生基多的父亲耶列、梭哥的父亲希伯、撒挪亚的耶古铁。这些都是法老女儿比提雅的儿子，是米列所娶的。 ¹⁹ 他的妻荷第雅的姐妹拿含的儿子，是基伊拉之祖迦米人、以实提摩之祖玛迦人。 ²⁰ 示门的儿子是暗嫩、琳拿、便哈南、提伦；以示的儿子是琐赫、便琐赫。 ²¹ 犹大的儿子示拉的儿子是利迦之祖珥、玛利沙之祖拉大、织细麻布的各家之祖，属亚实比家； ²² 还有约金、哥西巴的人、约阿施、在摩押掌权的萨拉、雅叔比利恒。这些都是古时所记载的事。 ²³ 这些人都是窑匠，是住在园囿和篱笆里的人；他们在那里与王同住，为王做工。
在这些经文中我们可以观察：一、这里有整整一个工匠的家族，他们从事各样手艺制造，比邻舍更巧妙、更勤勉（代上4:14）。他们所住的谷因他们而称为工匠之谷。手艺匠不可因此被人看为卑微。这些工匠虽同行常相争，却选择同居，以便借彼此切磋改进技艺，又互相支持维护彼此的名声。二、他们中有一人娶了法老的女儿（代上4:18），法老是埃及诸王的通称。倘若一位以色列人在受奴役之前的埃及，约瑟的功绩尚且为人所记念之时，被选作王的女婿，也不足为奇：能像摩西那样拒绝与朝廷联姻的以色列人实在不多。三、另有一人被称为织细麻布之家的祖（代上4:21）。他们因是国中最好的织匠而被记入家谱作为他们的荣耀，他们一代一代把儿女培养在同一行业中，并不图让他们成为绅士。这拉大被称为织细麻布之人的祖，正如洪水以前犹八被称为音乐家的祖，雅八被称为牧羊人的祖等。他的后裔住在玛利沙城，那地方的主要产品就是麻布，他们的君王和祭司所穿的便是这布料。四、另有一个家族曾在摩押掌权，如今却在巴比伦为奴（代上4:22-23）。（一）据古时所记载，他们曾在摩押掌权。或许在大卫年间，那地被征服时，他们迁居那里，并被安置在有权柄的职位上，一连几代如此；但这已是久远以前的事，无可记忆了。（二）他们的后裔如今作窑匠和园丁，据推测是在巴比伦，他们在那里与王同住，为王做工，借勤勉得着好的生计，因此被掳之年已满，也不愿随弟兄归回本地。如今掌权的人，不知他们的后裔将来会被降到何等地步，也不知道他们要乐意从事何等卑微的职业。但那些宁可在园囿和篱笆中居住，也不肯费力归回迦南的人，实在不配以色列人之名。
英文原文
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)
家谱（主前715年）
²⁴ 西缅的儿子是尼母利、雅悯、雅立、谢拉、扫罗； ²⁵ 扫罗的儿子是沙龙；沙龙的儿子是米比珊；米比珊的儿子是米施玛。 ²⁶ 米施玛的儿子是哈母利；哈母利的儿子是撒刻；撒刻的儿子是示每。 ²⁷ 示每有十六个儿子、六个女儿；他弟兄的儿女不多，他们各家也没有像犹大那样增多的。 ²⁸ 他们住在别是巴、摩拉大、哈萨书亚、 ²⁹ 输巴、以森、陀拉、 ³⁰ 伯利、何珥玛、洗革拉、 ³¹ 伯玛加博、哈萨苏西、伯比利、沙拉音；这些城直到大卫作王的时候都是属他们的。 ³² 他们的村庄是以坦、亚因、临门、托坚、亚珊，共五座城； ³³ 还有四围一切的村庄，直到巴力。这是他们的住处，他们也有家谱。 ³⁴ 又有米所巴、雅米勒、约沙的儿子亚玛谢雅的后裔， ³⁵ 约珥，约沙比雅的儿子耶户，约沙比雅是西莱雅的儿子，西莱雅是亚悉的儿子； ³⁶ 还有以利约乃、雅哥巴、约朔黑、亚赛雅、亚底业、耶西篾、比拿雅、 ³⁷ 又有示非的儿子细撒；示非是亚龙的儿子，亚龙是耶大雅的儿子，耶大雅是申利的儿子，申利是示玛雅的儿子。 ³⁸ 这些人在他们的宗族中作首领，他们父家大大增多。 ³⁹ 他们往基多的入口去，直到谷的东边，为羊群找草场。 ⁴⁰ 寻得肥美的草场，又宽阔、又平静、又安稳；因为从前含的人在那里居住。 ⁴¹ 这些录名的人，在犹大王希西家年间来到，毁坏他们的帐幕和那里所见的居民，直到今日都住在那里；因为那里有可牧放羊群的草场。 ⁴² 西缅人中、有五百人往西珥山去，以示的儿子比列雅、尼利雅、利法雅、乌薛为他们的首领； ⁴³ 杀了逃脱剩下的亚玛力人，住在那里直到今日。
此处我们读到西缅支派的一些家谱（虽非显赫之支派），尤其是该支派的众首领（代上4:38）。论到这支派，经上记着说他们大大增多，但不像犹大人那样（代上4:27）。凡蒙神增多的，都当存感恩，即使看见别人增多得更多。在此当观察：一、所分给他们的城邑（代上4:28），参书19:1-9等。说这些城归他们直到大卫作王的时候（代上4:31），这是暗示当十支派背叛大卫家时，许多西缅人因这些城位于犹大境内，便弃之而去，在别处定居。二、他们在别处所得之地。当这支派中背叛大卫家的人与其余的人一同被掳往亚述时，那些忠于犹大的人却蒙神特别眷顾，在他们扩展疆界的努力中亨通。正是在希西家的日子，西缅支派中一向屈服俯首的一代人，被激励起来作这勇敢的尝试。（一）他们中有些人攻击阿拉伯一个似乎名为基多的入口之地，那里住着受咒诅之含的后裔（代上4:40），他们夺取了那地，住在其中。这增添了希西家敬虔王朝的荣耀：他的国整体兴旺，个别的家也是如此。经上记着他们寻得肥美的草场，又那地平静；当亚述诸王扰害四邻之时，这地却免了惊扰。其中的居民是牧人，并不扰害别人，自己也不被扰害，直到西缅人前来把他们赶出，承接他们的地业，不仅承接其中的丰富，也承接其中的平安。我们这些住在结果累累之国、地又宽阔又平静安稳的人，有理由承认自己是欠那位定了我们居住疆界之神的债。（二）他们中另有五百人，由此处所记四兄弟率领，攻入西珥山，击杀那当灭之亚玛力人所剩下的，占据他们的地（代上4:42-43）。这样，对含和亚玛力人的咒诅虽似乎已休眠甚至已死，如今却得着进一步的应验；对西缅的咒诅也是如此——他必被分散（创49:7）；然而对他却转为祝福，因为西缅各家迁居这些远方之国，据说住在那里直到今日（代上4:43），看来他们因此逃过了被掳的灾祸。神的护理有时把那些预定要存留的人从患难中送出去。
英文原文
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.
在本章中，我们看到：I. 关于犹大支派谱系的进一步记载，这个支派是所有支派中人数最多、最为著名的。朔哈的儿子户珥的后裔（代上4:1-4），希斯仑的遗腹子亚书珥的后裔（此人前已提及，代上2:24），以及关于雅比斯的特别记述（代上4:5-10），基路拜和其他人的后裔（代上4:11-20），示拉的后裔，代上4:21-23。II. 关于西缅支派后裔与城邑的记载，他们征服了基低东，以及在西珥山击败亚玛力人的事迹，代上4:24-43。