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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)
繁體中文
家譜（主前 700 年）
¹ 以色列眾人都按家譜計算，記載在以色列諸王記上。猶大人因犯罪被擄到巴比倫。 ² 先前的居民，在自己的產業、自己的城邑中居住的，是以色列人、祭司、利未人、和尼提寧人。 ³ 在耶路撒冷居住的，有猶大人、便雅憫人、以法蓮人、瑪拿西人。 ⁴ 猶大兒子法勒斯的子孫中，有烏太，是亞米忽的兒子、暗利的兒子、音利的兒子、巴尼的兒子。 ⁵ 示羅的子孫中，有長子亞帥雅和他的眾子。 ⁶ 謝拉的子孫中，有耶烏利，和他們的弟兄，共六百九十人。 ⁷ 便雅憫的子孫中，有撒路，是米書蘭的兒子、何大威雅的兒子、哈西努阿的兒子。 ⁸ 又有耶羅罕的兒子伊比尼雅、烏西的兒子以拉、米基立的兒子米書蘭、利未的兒子示法提雅的兒子流珥的兒子伊比尼雅； ⁹ 以及他們的弟兄，按著世系計算，共九百五十六人。這些人都是他們父家宗族的族長。 ¹⁰ 祭司中，有耶大雅、耶何雅立、雅斤， ¹¹ 還有管理神殿的希勒家的兒子、米書蘭的兒子、撒督的兒子、米拉約的兒子、亞希突的兒子亞撒利雅； ¹² 又有耶羅罕的兒子、巴施戶珥的兒子、瑪基雅的兒子亞大雅；又有亞迭的兒子、耶洗札的兒子、米書蘭的兒子、米施利密特的兒子、音麥的兒子瑪西雅； ¹³ 以及他們的弟兄，他們宗族的族長，共一千七百六十人，都是善於作神殿事工之工的能人。
代上九1回顧前文的家譜，告訴我們這些是從「以色列和猶大諸王記」中輯錄出來的──並非我們在聖經正典中所讀到的那卷列王紀，而是另一份民間記錄，其權威性與我們今日的君王卷宗相當。在提到以色列和猶大之時，史家附帶提及他們「因犯罪被擄到巴比倫」。這個判決當永不被遺忘，當永遠被記念，作為後世的鑑戒，使他們警惕那招致此禍的罪。每逢我們講論自己所遭遇的任何災禍，加上這句話是好的：「這是因我的過犯」，好使神在審判時顯為公義，在他責備時顯為清正。接著便記載了被擄歸回之後、重新在他們各城、特別是在耶路撒冷居住的最初居民。
一、以色列人。這個總稱被使用（代上九2），因為與猶大和便雅憫人同來的，還有許多以法蓮、瑪拿西以及其他十個支派的人（代上九3）──就是當十個支派的主體被擄時，逃到猶大的人，或在亞述政局動盪之時歸回猶大的人，因而隨他們一同被擄，或當他們在巴比倫時與他們會合、與他們結交，便分享了他們得釋放的福分。先知早已預言：「猶大人和以色列人必被聚集一同出來」（何一11），並且他們必再成為一國（結三十七22）。患難使原本不和的人聚合；那些曾經分開的金屬碎片，在同一個熔爐中熔化之時，又會重新流聚在一起。猶大和以色列人中都有許多人留在了被擄之地；但兩國都有一些人，神激動了他們的心，便重新尋求通往錫安的道路。此處列出了其中若干人的名字，又統計了更多的人數，他們都是「族長」（代上九9），當被尊榮地記念，因為他們是真正的以色列人。
二、祭司（代上九10）。他們的稱讚在於他們走在最前頭。若祭司──主的僕人──不肯在善工上領頭，還有誰肯呢？百姓的稱讚在於他們不肯撇下祭司獨自前來；因為除了祭司誰當保守知識呢？除了祭司誰當奉主的名為他們祝福呢？（1）其中一位被稱為「管理神殿」的（代上九11），並不是指首要的治理者，因為那時約書亞才是大祭司，而是指sagan（副祭司），就是在他以下居次位的副手；這人也許比大祭司本人更勤於辦事。在神的殿中需要有治理者，不是為了另立新律法，而是為了留心使神的律法不論在祭司或百姓中都得以遵守。（2）他們當中有許多人被稱為「善於作神殿事工之工的能人」（代上九13）。在神的殿中有當作的工，並且是持續不斷的工；當這工交託給那些具備資格的人──就是「新約的執事」（林後三6）──之時，便是教會之福。聖殿的事奉在各個時刻都需要極大的勇氣和心力，尤其是在他們剛從巴比倫出來這個關鍵時刻，更需要身體的力量；因此他們被稱讚為「大能的勇士」。
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)
繁體中文
家譜；祭司的職任（主前 1400 年）
¹⁴ 利未人中，有哈沙比雅的兒子、亞斯利甘的兒子、哈述的兒子示瑪雅，他是米拉利的子孫； ¹⁵ 又有拔巴甲、黑列施、迦拉，並撒迦利的兒子、米迦的兒子瑪探雅，他是亞薩的子孫； ¹⁶ 又有耶杜頓的兒子、迦拉的兒子、示瑪雅的兒子俄巴底，又有住在尼陀法村莊的亞薩的兒子、以利加拿的兒子比利家。 ¹⁷ 守門的是沙龍、亞谷、達們、亞希幔，和他們的弟兄；沙龍為首。 ¹⁸ 從前這些人看守東邊的王門；他們是利未人各營的守門人。 ¹⁹ 可拉的兒子以比雅撒的兒子哥拉的兒子沙龍，和他宗族的弟兄可拉人，管理帳幕的事，看守會幕的門；他們的祖宗從前在耶和華的營中，也是看守入口的。 ²⁰ 從前非尼哈治理他們；耶和華也與他同在。 ²¹ 米施利米雅的兒子撒迦利雅是會幕門口的守門人。 ²² 這些被揀選看守各門的人共有二百一十二名。他們在自己的村莊裏按著家譜計算，是大衛和先見撒母耳所派定在他們職任上的。 ²³ 他們和他們的子孫，按著班次看守耶和華殿的各門，就是會幕的門。 ²⁴ 在東、西、北、南四方，都有守門人。 ²⁵ 他們的弟兄住在本村莊的，每七日來與他們一同值班。 ²⁶ 這四個利未人的主要守門人是在職的，他們也管理神殿的庫房和府庫。 ²⁷ 他們在神殿的四圍住宿，因為看守的責任在他們身上，每天早晨開門也歸他們。 ²⁸ 他們當中有人管理事奉的器皿，按著數目帶入帶出。 ²⁹ 又有人受派管理器皿，和聖所的一切器具，並細麵、酒、油、乳香和香料。 ³⁰ 祭司的子孫中，有人用香料調製聖膏油。 ³¹ 利未人中，可拉人沙龍的長子瑪他提雅，有固定的職任，管理盤中烤的物。 ³² 他們弟兄中哥轄的子孫，有人管理陳設餅，每安息日預備。 ³³ 這些是歌唱的，是利未人的族長，住在殿的廂房，不作別的工，因為他們晝夜供職。 ³⁴ 這些利未人的族長，按著世代都是首領；他們住在耶路撒冷。
我們在此進一步看到：百姓從巴比倫歸回之後，宗教事務立即被置於何等良好的狀態。他們曾因先前忽視典章而受罰，又曾因近來缺乏典章而受苦。這兩個考量都使他們非常熱心地、積極地在他們中間設立對神的敬拜；於是他們從正確的一端開始了對神的敬拜。我們在此看到這方面的實例。
一、在耶和華的殿建成之前，他們有會幕的帳幕──一個簡陋可移動的帳棚，作為過渡之用。那些還不能達到擁有聖殿的人，不可沒有會幕，倒要為此感恩，並善用它。絕不可因缺乏場所而使神的工作停頓。
二、在分派祭司和利未人各自的職任之時，他們以大衛和先見撒母耳所定的樣式為準（代上九22）。撒母耳在他的時代已畫好了藍圖，立好了根基──那時約櫃還在幽暗之中；大衛後來完成了它。二人都是受了神直接的指示。又或者大衛一受膏就有這事在心中，便與撒母耳商議，雖然那時他仍在患難之中；這計畫是他們二人共同擬定的。這事可能已被忽略了許多代；但如今經過長久中斷之後，又被恢復了。在分配工作之時，他們遵從了這些古時的界標。
三、他們大多數住在耶路撒冷（代上九34），但仍有一些住在村莊裏（代上九16、22），也許是因為耶路撒冷當時還容納不下他們。然而他們在會幕的事奉中有分（代上九25）：「他們每七日按時來值班。」他們輪流每週值勤一次。
四、許多利未人被派作神殿門口的守門人，四位主要守門人（代上九26），在他們以下還有其他人，共計二百一十二名（代上九22）。他們負責看守各門（代上九23），是「門檻的看守者」（如旁註所言，代上九19），又是入口的看守者。這看似卑微的職分；然而大衛寧可有此職，也不願「住在惡人的帳棚裏」（詩八十四10）。他們的職責是：1. 每天早晨開啟神殿的門（代上九27），夜間關閉。2. 擋住不潔之人，阻止律法所禁之人闖入。3. 引導來到神院中敬拜的人進入，指示他們當行的路、當作的事，使他們不致受罰。這需要謹慎、勤奮和時刻的留心。傳道人也有這一類的工作當作。
五、此處有一位非尼哈，是以利亞撒的兒子，據說「從前治理他們」（代上九20），不是那位同名的大祭司，而是（據推測）一位卓越的利未人。論到他，經上說「耶和華與他同在」，或如迦勒底譯本所譯：「耶和華的道是他的幫助者」──就是那永恆的道，他是「耶和華」，是「所憑藉得幫助的大能者」。
六、論到他們當中一些人，因為責任在他們身上，「他們在神殿的四圍住宿」（代上九27）。傳道人住在自己工作附近是好的，好使他們能全然獻身於此。利未人在曠野行軍之時紮營在會幕四周。那時他們在一種意義上是守門人──抬著聖所的物件；如今在另一種意義上是守門人──看守各門和門口──兩者都是看守聖所的職責。
七、各人都知道自己的職責。有人受託管理器具，就是事奉的器皿，按著數目帶入帶出（代上九28）。又有人受派預備細麵、酒、油等（代上九29）。又有人──是祭司的──調製聖膏油（代上九30）。又有人照管素祭（代上九31）。又有人照管陳設餅（代上九32）。正如其他大家族中一樣，在神的家中也是如此：當各人都知道自己的本分並以此為業時，工作才可望作得好。神是秩序的神：但凡人人有分的工作，必是沒有人作的工作。
八、歌唱的人「晝夜供職」（代上九33）。他們是「利未人的族長」，以此為業，不是卑微的歌唱者，以此為謀生之道。他們住在聖殿的廂房裏，好使自己能密切而持續地供職，因此被免除其他一切事奉。看來有些班次是持續不斷地歌唱，或至少在白晝和夜間的固定時辰歌唱。如此神便持續地被讚美，這是理所當然的，因為他持續地行善。如此敬虔的人在任何時辰都能得著敬虔上的幫助。如此聖殿便成了天上聖殿的預表──在那裏他們「晝夜不歇息地」讚美神（啟四8）。「住在你殿中的便為有福；他們仍要讚美你。」
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)
繁體中文
家譜（主前 1400 年）
³⁵ 在基遍住的有基遍的父親耶利；他的妻子名叫瑪迦。* ³⁶ 他的長子是亞伯頓，其次是蘇珥、基士、巴力、尼珥、拿答、* ³⁷ 基多、亞希約、撒迦利雅、米基羅。* ³⁸ 米基羅生示米暗。這些人也與他們的弟兄一同住在耶路撒冷，與他們的弟兄相對。* ³⁹ 尼珥生基士；基士生掃羅；掃羅生約拿單、麥基舒亞、亞比拿達、伊施巴力。* ⁴⁰ 約拿單的兒子是米力巴力；米力巴力生米迦。* ⁴¹ 米迦的兒子是毗敦、米勒、他利亞、亞哈斯。* ⁴² 亞哈斯生雅拉；雅拉生亞勒篾、亞斯瑪弗、心利；心利生摩撒；* ⁴³ 摩撒生比尼亞；比尼亞的兒子是拉法雅；拉法雅的兒子是以利亞薩；以利亞薩的兒子是亞悉。* ⁴⁴ 亞悉有六個兒子，他們的名字是亞斯利干、波基路、以實瑪利、示阿利雅、俄巴底雅、哈難。這都是亞悉的兒子。*
代上九35-44 與代上八29-38 完全相同，記載了掃羅的祖先和約拿單的後裔。在那裡，這段是便雅憫家譜的結束；在這裡，這段卻是掃羅故事的引言。我們照所記的接受這重複；但若我們承認原文中，尤其是在這幾卷書中，有一些抄寫者的錯誤，我倒願意認為這重複乃出於一次失誤。有人在抄寫這些家譜之時，寫到代上九34 的話（「這些人都住在耶路撒冷」），目光落在代上八28 同樣的話（「這些人都住在耶路撒冷」）上，於是便接著寫下那裡後面的內容，而不是繼續寫這裡後面的內容；及至發覺失誤，又不願在書卷上留下污痕，便任其如此。我們的法律有一條原則：重複無害——冗餘之物並不造成損害。
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.
本章向我們暗示，記錄這一切家譜的目的之一，是要指示那些如今從被擄之地歸回的猶太人，當與誰聯合、當在何處居住；因為此處我們讀到那些從巴比倫歸回後首先取得耶路撒冷、並開始在原有的根基上重建這城之人的記述。一、以色列人（代上九2–9）。二、祭司（代上九10–13）。三、利未人和其他尼提寧（代上九14–26）。四、某些祭司和利未人所受的特別職任（代上九27–34）。五、重述掃羅王的家譜（代上九35–44）。