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英文原文
This chapter intimates to us that one end of recording all these genealogies was to direct the Jews, now that they had returned out of captivity, with whom to incorporate and where to reside; for here we have an account of those who first took possession of Jerusalem after their return from Babylon, and began the rebuilding of it upon the old foundation. I. The Israelites, 1Ch 9:2-9. II. The priests, 1Ch 9:10-13. III. The Levites and other Nethinim, 1Ch 9:14-26. IV. Here is the particular charge of some of the priests and Levites, 1Ch 9:27-34. V. A repetition of the genealogy of king Saul, 1Ch 9:35-44.
1-13
Genealogies (700 BC)
家谱（主前700年）
¹ 这样，以色列人都按家谱计算，写在以色列诸王记上；犹大人因犯罪被掳到巴比伦。 ² 先前的居民住自己产业上自己城邑中的，有以色列人、祭司、利未人、尼提宁人。 ³ 住在耶路撒冷的有犹大人、便雅悯人、以法莲人、玛拿西人。 ⁴ 犹大儿子法勒斯的子孙中，有乌太；乌太是亚米忽的儿子，亚米忽是暗利的儿子，暗利是音利的儿子，音利是巴尼的儿子。 ⁵ 示罗的子孙中，有长子亚赛雅和他的众子。 ⁶ 谢拉的子孙中，有耶乌勒和他的弟兄，共六百九十人。 ⁷ 便雅悯的子孙中，有米书兰的儿子撒路；米书兰是何达威雅的儿子，何达威雅是哈西努阿的儿子。 ⁸ 又有耶罗罕的儿子伊比尼雅，又有乌西的儿子以拉；乌西是米基利的儿子，米基利是示法提雅的儿子，示法提雅是流珥的儿子，流珥是伊比尼雅的儿子； ⁹ 还有他们的弟兄，按着家谱计算，共九百五十六人。这些人都是他们父家的族长。 ¹⁰ 祭司中有耶大雅、耶何雅立、雅斤， ¹¹ 还有管理神殿的亚撒利雅；亚撒利雅是希勒家的儿子，希勒家是米书兰的儿子，米书兰是撒督的儿子，撒督是米拉约的儿子，米拉约是亚希突的儿子； ¹² 又有耶罗罕的儿子亚大雅；耶罗罕是帕施的儿子，帕施是玛基雅的儿子；又有亚底业的儿子玛西雅；亚底业是雅希细拉的儿子，雅希细拉是米书兰的儿子，米书兰是米施利密的儿子，米施利密是音麦的儿子； ¹³ 他们和他们的弟兄，按着家谱作他们父家的族长，共一千七百六十人，都是善于办理神殿事务的壮士。
代上9:1回顾前面的家谱，告诉我们它们是从以色列和犹大诸王记中辑出的；不是我们正典中的那卷书，而是另一种民政记录，那是确实可靠的，正如我们今日的王室档案。提到以色列和犹大，史家便记下他们因犯罪被掳到巴比伦之事。愿那审判永不忘记，永被记念，作为后世的警诫，要防备那招致刑罚临到的罪。每当我们论到所遭遇的任何灾祸，加上一句"这是因我的罪过"是好的，使神在审判时显为公义，显为清正。然后记述他们被掳归回之后、住在各城、尤其耶路撒冷中的头一批居民。一、以色列人。这通称被使用（代上9:2），因为随犹大和便雅悯人同来的，还有许多以法莲、玛拿西及十支派中其余的人（代上9:3），都是当十支派主体被掳时逃到犹大、或在亚述诸般变故中归回犹大的，于是与他们一同被掳，或在巴比伦与他们相遇，与他们结伴，因此也共享他们得释放的恩惠。先知早已预言犹大和以色列的儿女必被聚集，从那地上来（何1:11），并要再成为一国（结37:22）。患难使素来相争的人合在一起；从前分开的金属块，在同一炉中熔化，又必流合为一。犹大和以色列中许多人都留在被掳之地；但二者中都有一些人，神激动他们的灵，便再寻问通往锡安的路。此处记下了几位，又数了更多，都是族长（代上9:9），当以尊敬记念他们，因为他们是真以色列人。二、祭司（代上9:10）。他们的称赞在于他们首先前来。若祭司——耶和华的仆人——不领头行善工，谁当领头呢？百姓的称赞在于他们不愿撇下祭司独行；因为除了祭司谁当持守知识？除了祭司谁当奉耶和华的名给他们祝福？（一）他们中有一人被称为管理神殿的（代上9:11）——非最高管理者，因那时约书亚是大祭司，而是他的副手，是 sagan，地位仅次于他；这人或许比大祭司本人更殷勤于事务。在神的殿中必须有治理者，不是要立新律法，而是要留意使神的律法在祭司和百姓中都得以遵守。（二）他们中许多人被称为善于办理神殿事务的壮士（代上9:13）。在神的殿里有当作的事奉，是常常的事奉；当教会的事奉由合格的人担任时，那是教会的福气——新约的执事（林后3:6）。圣殿的事奉无论何时——尤其在这关键时刻，他们刚从巴比伦出来——都需要极大的心智勇气与力量，又需身体的力量；所以他们被称为英勇的壮士。
英文原文
Genealogies (700 BC)
¹ So all Israel were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah, who were carried away to Babylon for their transgression.
² Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims.
³ And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh;
⁴ Uthai the son of Ammihud, the son of Omri, the son of Imri, the son of Bani, of the children of Pharez the son of Judah.
⁵ And of the Shilonites; Asaiah the firstborn, and his sons.
⁶ And of the sons of Zerah; Jeuel, and their brethren, six hundred and ninety.
⁷ And of the sons of Benjamin; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah,
⁸ And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and Meshullam the son of Shephathiah, the son of Reuel, the son of Ibnijah;
⁹ And their brethren, according to their generations, nine hundred and fifty and six. All these men were chief of the fathers in the house of their fathers.
¹⁰ And of the priests; Jedaiah, and Jehoiarib, and Jachin,
¹¹ And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God;
¹² And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer;
¹³ And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.
1Ch 9:1 looks back upon the foregoing genealogies, and tells us they were gathered out of the books of the kings of Israel and Judah, not that which we have in the canon of scripture, but another civil record, which was authentic, as the king's books with us. Mentioning Israel and Judah, the historian takes notice of their being carried away to Babylon for their transgression. Let that judgment never be forgotten, but ever be remembered, for warning to posterity to take heed of those sins that brought it upon them. Whenever we speak of any calamity that has befallen us, it is good to add this, "it was for my transgression," that God may be justified and clear when he judges. Then follows an account of the first inhabitants, after their return from captivity, that dwelt in their cities, especially in Jerusalem. 1. The Israelites. That general name is used (1Ch 9:2) because with those of Judah and Benjamin there were many of Ephraim and Manasseh, and the other ten tribes (1Ch 9:3), such as had escaped to Judah when the body of the ten tribes were carried captive or returned to Judah upon the revolutions in Assyria, and so went into captivity with them, or met them when they were in Babylon, associated with them, and so shared in the benefit of their enlargement. It was foretold that the children of Judah and of Israel should be gathered together and come up out of the land (Ho 1:11), and that they should be one nation again, Eze 37:22. Trouble drives those together that have been at variance; and the pieces of metal that had been separated will run together again when melted in the same crucible. Many both of Judah and Israel staid behind in captivity; but some of both, whose spirit God stirred up, enquired the way to Zion again. Divers are here named, and many more numbered, who were chief of the fathers (1Ch 9:9), who ought to be remembered with honour, as Israelites indeed. 2. The priests, 1Ch 9:10. It was their praise that they came with the first. Who should lead in a good work if the priests, the Lord's ministers, do not? It was the people's praise that they would not come without them; for who but the priests should keep knowledge? Who but the priests should bless them in the name of the Lord? (1.) It is said of one of them that he was the ruler of the house of God (1Ch 9:11) not the chief ruler, for Joshua was then the high priest, but the sagan, and the next under him, his deputy, who perhaps applied more diligently to the business than the high priest himself. In the house of God it is requisite that there be rulers, not to make new laws, but to take care that the laws of God be duly observed by priests as well as people. (2.) It is said of many of them that they were very able men for the service of the house of God, 1Ch 9:13. In the house of God there is service to be done, constant service; and it is well for the church when those are employed in that service who are qualified for it, able ministers of the New Testament, 2Co 3:6. The service of the temple was such as required at all times, especially in this critical juncture, when they had newly come out of Babylon, great courage and vigour of mind, as well as strength of body; and therefore they are praised as mighty men of valour.
14-34
Genealogies; the Employment of the Priests (1400 BC)
家谱；祭司的职任（主前1400年）
¹⁴ 利未人中，有哈沙比雅的儿子亚萨利甘、押利甘的儿子哈舒巴、米拉利子孙示玛雅； ¹⁵ 又有拔巴迦、黑列施、加拉，并米迦的儿子玛探雅——米迦是细基利的儿子，细基利是亚萨的儿子； ¹⁶ 又有示玛雅的儿子俄巴底——示玛雅是加拉的儿子，加拉是耶杜顿的儿子；又有以利加拿的儿子亚萨的儿子比利雅，他们都住在尼陀法人的村庄。 ¹⁷ 守门的是沙龙、亚谷、达们、亚希幔，和他们的弟兄；沙龙为首； ¹⁸ 直到如今，他们在王门东边守门；他们按着班次，作利未人营中的守门者。 ¹⁹ 可拉的子孙沙龙——可拉是以比雅萨的儿子，以比雅萨是可拉的儿子——和他的弟兄，可拉宗族父家的人，掌管会幕的事奉，作会幕门的守卫者；他们的列祖曾在耶和华的军队之上，作营门的守卫者。 ²⁰ 从前以利亚撒的儿子非尼哈作他们的首领；耶和华也与他同在。 ²¹ 米施利米雅的儿子撒迦利雅是会幕门口的守卫者。 ²² 这些被拣选作守门者的，共有二百一十二人。他们在自己的村庄里按着家谱被数，是大卫和先见撒母耳所立、派在任上的。 ²³ 他们和他们的儿子，按着班次看守耶和华殿的门，就是会幕的门。 ²⁴ 守门者在东西南北四方。 ²⁵ 他们的弟兄住在村庄里，每七日来与他们一同当班。 ²⁶ 这四个利未人的主要守门者，是常在任上的，又掌管神殿的房间和府库。 ²⁷ 他们在神殿的四围住宿，因为这职任在他们身上；每日早晨开门也归他们。 ²⁸ 他们中有些人掌管事奉的器具，按数目拿进拿出。 ²⁹ 又有些人被派管理器具，和圣所一切的器具，并细面、酒、油、乳香、香料。 ³⁰ 祭司的众子中，有人用香料调制膏油。 ³¹ 利未人中可拉宗族沙龙的长子玛他提雅，常任管理用盘烤之物。 ³² 他们弟兄中哥辖的子孙，又有人管理陈设饼，每安息日预备。 ³³ 这些歌唱的是利未人各族长中的首领，他们住在殿中的房屋里，不作别的工，因为他们昼夜专心作这工。 ³⁴ 这些利未人的族长按着世代都是首领；他们都住在耶路撒冷。
我们在此进一步看到，百姓从巴比伦归回之后，宗教的事务立即被纳入了良好的状态。他们从前因忽略典章而受了苦，近来又因缺乏典章而受苦。这两件考虑都使他们极其热心、积极地在他们中间建立对神的敬拜；所以他们对神的敬拜从对的那一端开始。我们在此有这方面的实例。
I. 在耶和华的殿建成之前，他们先有了会幕的帐幕——一个简单的、可移动的帐幕，他们在等候时使用。那些还不能达到有圣殿之地步的人，不可没有会幕，倒要为此知足，并尽量善用它。决不可因为没有可作工的地方，便让神的工搁置不作。
II. 在分派祭司和利未人各自的职任时，他们着眼于大卫和先见撒母耳所定的样式（代上9:22）。撒母耳在他的时代就草拟了方案，立了根基——虽然那时约柜还在蒙昧之中——后来大卫完成了它；二人都是照神的直接指示而行。或者，大卫一受膏，便将此事放在心上，与撒母耳商议——虽然他那时仍在患难之中——这计划就在他们二人之间共同定下。这事或许已多年未受重视；如今经过长久的间断，又被恢复。他们在分派工作时，遵守了这些古时的界限。
III. 他们大多数住在耶路撒冷（代上9:34），然而也有些住在村庄（代上9:16、22），因为或许耶路撒冷那时还没有容下他们的余地。无论如何，他们都参与会幕的事奉（代上9:25）：他们每七日来与他们一同当班。 他们按着轮值每七日当值一周。
IV. 许多利未人被派在神殿的门作守门者——四个主要守门者（代上9:26），在他们之下还有别人，共二百一十二名（代上9:22）。他们监管各门（代上9:23），作门限的守卫（如旁注所记，代上9:19），又作入口的守卫。这看来是卑微的职任；然而大卫情愿如此，也不愿住在恶人的帐棚里（诗84:10）。他们的职务是：一、每日早晨打开神殿的门（代上9:27），晚上关门。二、拦阻不洁的人，禁止律法所禁的人闯入。三、引导来敬拜的人进入耶和华的院，指示他们当走的地方、当行的事，免得他们受罚。这需要谨慎、殷勤和恒久的侍立。传道人也有这类的工作。
V. 此处有一位非尼哈——以利亚撒的儿子——被称为从前作他们的首领（代上9:20）；不是那位同名的著名大祭司，而是（据推测）一位卓越的利未人；经上论他说耶和华与他同在——或如迦勒底译文所记，耶和华的道是他的帮助者——就是那永存的道，他是耶和华，是帮助者被加在其上的那一位大能者。
VI. 经上论他们中有些人说，因这职任在他们身上，他们在神殿的四围住宿（代上9:27）。传道人接近自己的工，好专心致志，这是好的。利未人在旷野行军时扎营在会幕周围。那时他们在一种意义上是守门者——抬圣所的担子；如今在另一种意义上是守门者——守候各门和各门——在这两种情形中，都是看守圣所的职责。
VII. 人人都知道自己的职任。有人受托管理器皿——事奉的器具，按数目拿进拿出（代上9:28）。有人被派预备细面、酒、油等（代上9:29）。作祭司的，有人调制圣膏油（代上9:30）。有人照管素祭（代上9:31）。有人照管陈设饼（代上9:32）。正如在别的大户人家，在神的家中也是如此：人人都知道自己岗位的本分，并以此为业，工就办得好。神是秩序的神：但人人有分的工作，结果往往无人去做。
VIII. 歌唱的人昼夜专心作那工（代上9:33）。他们是利未人的族长以此为业，并非以此为买卖的寻常唱诗之人。他们住在圣殿的房屋里，好专心恒久侍立，因此免了别的一切事奉。看来有些班次是昼夜歌唱的，至少在规定的时辰。这样，神就被不住地赞美——这是合宜的，因为他不住地行善。这样，虔诚的人可以在任何时辰得着敬拜上的帮助。这样，圣殿便是天上圣殿的预表——那里他们昼夜不停地赞美神（启4:8）。住在你殿中的便为有福；他们仍要赞美你。
英文原文
Genealogies; the Employment of the Priests (1400 BC)
¹⁴ And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari;
¹⁵ And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph;
¹⁶ And Obadiah the son of Shemaiah, the son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites.
¹⁷ And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief;
¹⁸ Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi.
¹⁹ And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the LORD, were keepers of the entry.
²⁰ And Phinehas the son of Eleazar was the ruler over them in time past, and the LORD was with him.
²¹ And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation.
²² All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.
²³ So they and their children had the oversight of the gates of the house of the LORD, namely, the house of the tabernacle, by wards.
²⁴ In four quarters were the porters, toward the east, west, north, and south.
²⁵ And their brethren, which were in their villages, were to come after seven days from time to time with them.
²⁶ For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God.
²⁷ And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them.
²⁸ And certain of them had the charge of the ministering vessels, that they should bring them in and out by tale.
²⁹ Some of them also were appointed to oversee the vessels, and all the instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices.
³⁰ And some of the sons of the priests made the ointment of the spices.
³¹ And Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans.
³² And other of their brethren, of the sons of the Kohathites, were over the showbread, to prepare it every sabbath.
³³ And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night.
³⁴ These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.
We have here a further account of the good posture which the affairs of religion were put into immediately upon the return of the people out of Babylon. They had smarted for their former neglect of ordinances and under the late want of ordinances. Both these considerations made them very zealous and forward in setting up the worship of God among them; so they began their worship of God at the right end. Instances hereof we have here.
I. Before the house of the Lord was built they had the house of the tabernacle, a plain and movable tent, which they made use of in the mean time. Those that cannot yet reach to have a temple must not be without a tabernacle, but be thankful for that and make the best of it. Never let God's work be left undone for want of a place to do it in.
II. In allotting to the priests and Levites their respective employments, they had an eye to the model that was drawn up by David, and Samuel the seer, 1Ch 9:22. Samuel, in his time, had drawn the scheme of it, and laid the foundation, though the ark was then in obscurity, and David afterwards finished it, and both acted by immediate direction from God. Or David, as soon as he was anointed had this matter in his mind and consulted Samuel about it, though he was then in his troubles, and the plan was formed in concert between them. This perhaps had been little regarded for many ages; but now, after a long interruption, it was revived. In dividing the work, they observed these ancient land-marks.
III. The most of them dwelt at Jerusalem (1Ch 9:34), yet there were some that dwelt in the villages (1Ch 9:16,22), because, it may be, there was not yet room for them in Jerusalem. However they were employed in the service of the tabernacle (1Ch 9:25): They were to come after seven days from time to time. They had their week's attendance in their turns.
IV. Many of the Levites were employed as porters at the gates of the house of God, four chief porters (1Ch 9:26), and, under them, others, to the number of 212, 1Ch 9:22. They had the oversight of the gates (1Ch 9:23), were keepers of the thresholds, as in the margin (1Ch 9:19), and keepers of the entry. This seemed a mean office; and yet David would rather have it than dwell in the tents of wickedness, Ps 84:10. Their office was, 1. To open the doors of God's house every morning (1Ch 9:27) and shut them at night. 2. To keep off the unclean, and hinder those from thrusting in that were forbidden by the law. 3. To direct and introduce into the courts of the Lord those that came thither to worship, and to show them where to go and what to do, that they might not incur punishment. This required care, and diligence, and constant attendance. Ministers have work to do of this kind.
V. Here is one Phinehas, a son of Eleazar, that is said to be a ruler over them in time past (1Ch 9:20), not the famous high priest of that name, but (as is supposed) an eminent Levite, of whom it is here said that the Lord was with him, or (as the Chaldee reads it) the Word of the Lord was his helper—the eternal Word, who is Jehovah, the mighty one on whom help is laid.
VI. It is said of some of them that, because the charge was upon them, they lodged round about the house of God, 1Ch 9:27. It is good for ministers to be near their work, that they may give themselves wholly to it. The Levites pitched about the tabernacle when they marched through the wilderness. Then they were porters in one sense, bearing the burdens of the sanctuary, now porters in another sense, attending the gates and the doors—in both instances keeping the charge of the sanctuary.
VII. Every one knew his charge. Some were entrusted with the plate, the ministering vessels, to bring them in and out by tale, 1Ch 9:28. Others were appointed to prepare the fine flour, wine, oil, etc., 1Ch 9:29. Others, that were priests, made up the holy anointing oil, 1Ch 9:30. Others took care of the meat-offerings, 1Ch 9:31. Others of the show-bread, 1Ch 9:32. As in other great houses, so in God's house, the work is likely to be done well when every one knows the duty of his place and makes a business of it. God is the God of order: but that which is every body's work will be nobody's work.
VIII. The singers were employed in that work day and night, 1Ch 9:33. They were the chief fathers of the Levites that made a business of it, not mean singing-men, that made a trade of it. They remained in the chambers of the temple, that they might closely and constantly attend it, and were therefore excused from all other services. It should seem, some companies were continually singing, at least at stated hours, both day and night. Thus was God continually praised, as it is fit he should be who is continually doing good. Thus devout people might, at any hour, have assistance in their devotion. Thus was the temple a figure of the heavenly one, where they rest not day nor night from praising God, Re 4:8. Blessed are those that dwell in thy house; they will be still praising thee.
35-44
Genealogies (1400 BC)
家谱（公元前1400年）
³⁵ 在基遍住的，有基遍的父亲耶利，他的妻子名叫玛迦。 ³⁶ 他的长子是亚伯顿，其次是苏珥、基士、巴力、尼珥、拿答， ³⁷ 基多、亚希约、撒迦利雅、米基罗。 ³⁸ 米基罗生示米暗。这些人与他们的弟兄一同住在耶路撒冷，对着他们的弟兄。 ³⁹ 尼珥生基士；基士生扫罗；扫罗生约拿单、麦基舒亚、亚比拿达、伊施巴力。 ⁴⁰ 约拿单的儿子是米力巴力；米力巴力生米迦。 ⁴¹ 米迦的儿子是毗敦、米勒、他利雅、亚哈斯。 ⁴² 亚哈斯生雅拉；雅拉生亚拉篾、亚斯玛威、心利；心利生摩撒； ⁴³ 摩撒生比尼亚；比尼亚的儿子是利法雅，利法雅的儿子是以利亚萨，以利亚萨的儿子是亚悉。 ⁴⁴ 亚悉有六个儿子，他们的名字是亚斯利干、波基路、以实玛利、示阿利雅、俄巴底亚、哈难；这些都是亚悉的儿子。
代上9:35-44与代上8:29-38完全相同，记的是扫罗的先祖和约拿单的后裔。在那里，它是便雅悯家谱的结尾；在这里，它是扫罗历史的引言。我们就这样照原文接受这重复；但若承认原文，尤其在这些书中，有抄写者的一些错误，我倒倾向于认为这重复是因一次笔误而起的。某人在抄写这些家谱之时，写完9:34的话（"这些人住在耶路撒冷"），目光落到8:28同样的字句（"这些人住在耶路撒冷"）上，便继续写那以后的，而没有继续写这以后的；他既发觉自己的错误，又不愿在自己的书上留一个污点，便任其如此留下。我们律法中有一条规矩："Redundans non nocet"——"多余的并无害处"。
英文原文
Genealogies (1400 BC)
³⁵ And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah:
³⁶ And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab,
³⁷ And Gedor, and Ahio, and Zechariah, and Mikloth.
³⁸ And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren.
³⁹ And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
⁴⁰ And the son of Jonathan was Merib-baal: and Merib-baal begat Micah.
⁴¹ And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz.
⁴² And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;
⁴³ And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.
⁴⁴ And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.
1Ch 9:35-44 are the very same with 1Ch 8:29-38, giving an account of the ancestors of Saul and the posterity of Jonathan. There it is the conclusion of the genealogy of Benjamin; here it is an introduction to the story of Saul. We take the repetition as we find it; but if we admit that there are in the originals, especially in these books, some errors of the transcribers, I should be tempted to think this repetition arose from a blunder. Some one, in copying out these genealogies, having written those words, 1Ch 9:34 (These dwelt in Jerusalem), cast his eye on the same words, 1Ch 8:28. (These dwelt in Jerusalem), and so went on with what followed there, instead of going on with what followed here; and, when he perceived his mistake, was loth to make a blot in his book, and so let it stand. We have a rule in our law, Redundans non nocet—Redundancies do no harm.
本章向我们暗示，记载这一切家谱的目的之一，是要指引那些刚从被掳之地归回的犹太人，明白他们当与谁联合、当在何处居住；因为此处记载了他们从巴比伦归回之后，最先在耶路撒冷定居、并开始在原有的根基上重建此城的人。I. 以色列人（代上 9:2-9）。II. 祭司（代上 9:10-13）。III. 利未人及其他尼提宁人（代上 9:14-26）。IV. 此处记有若干祭司和利未人所担任的特别职任（代上 9:27-34）。V. 重述扫罗王的家谱（代上 9:35-44）。