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1–41. The twelve sons of Jacob and the seed of Judah. 42–55. Three lines of descendants of Caleb. From the beginning of the second chapter to the ninth, the genealogical tables of the twelve tribes of Israel are set out. First of all, the generation of Judah is counted, which genealogy occupies (1 Chronicles 2) and (1 Chronicles 4). Of the five closest descendants of Judah - three sons and two grandsons, the ancestors of the tribe of this name, the author dwells only on the generation of Zerah (1 Chronicles 2:6-8), Hezrom (1 Chronicles 2:9-55,3:1) and Shelah (1 Chronicles 4:21-23); the genus of Hamul (son of Phapeca) is completely omitted, and the descendants of Peres are mentioned when expounding the genealogy of the line of Esram. This latter is calculated with particular detail; to it belongs the series of descendants of David from the post-exilic time listed in (1 Chronicles 3), as well as a significant part of the genealogies (1 Chronicles 4:1-23), which serve as a supplement to (1 Chronicles 2:9-55). 1 Chronicles 2:1. These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, 1 Chronicles 2:2. Dan, Joseph, Benjamin, Naphtali, Gad and Asher. The present list of the sons of Jacob differs from (Gen. 35:23–26) only in the incomprehensible separation of Dan from his brother Naphtali - the children of Rachel are inserted between them. In explanation of this, they usually point out that Dan, born to Rachel’s maidservant Bilha, was adopted by her (Gen. 30:3,6), and therefore, as her son, is counted before her own children. But if such an explanation were correct, then Naphtali, the second son from Bilhah, would be mentioned for the same reasons (Gen. 35:8) after Dan. 1 Chronicles 2:3. The sons of Judah: Er, Onan and Shiloh - three were born to him from his daughter Shueva, a Canaanite. And Er, the firstborn of Judah, was not acceptable in the sight of the Lord, and He slew him. 1 Chronicles 2:4. And Tamar his daughter-in-law bore him Perez and Zehra. Judah had five sons. The sons of Judah are numbered in the same order as in (Gen. 46:12); on the book Genesis, as a direct source, is also indicated by the remark about Ira, which literally repeats the expression (Gen. 38:7). 1 Chronicles 2:5. Sons of Perez: Hezrom and Hamul. Wed. Gen.46:12; Numbers 26:21. 1 Chronicles 2:6. The sons of Zara: Zimri, Ethan, Heman, Chalkol and Dara; all five of them. The last four sons of Zara are identified by ancient and modern exegetes - Grotius, Kperik, Lightfoot and Movers with those sages mentioned in (1 Kings 4:31), whom Solomon surpassed in wisdom and whom the rabbinical book “Seder Olam” calls the prophets of the time the Jews were in Egypt. But this opinion loses its force due to the complete absence of any data to recognize the wise men of the 3rd book of Kings as siblings, which are the persons in this verse. On the contrary, the first of them, Ethan, is called Ezrahit, and Chalkol and Darda are the sons of Mahol. He speaks against the identity of these persons further (1 Chronicles 6:33–42) and (1 Chronicles 15:17–19), where Heman and Ethan, the chief singers of David’s time, are mentioned, and the first in (1 Chronicles 25:5) is called “the king’s seer in the words of God.” The probable simultaneity of the lives of these singers with the sages of the same name in 3 Books of Kings and especially the name of Heman as a seer force us to recognize them as identical persons. But Heman and Ethan (1 Chronicles 6:33–42) and (1 Chronicles 15:17–19) came from the tribe of Levi, therefore, there is nothing in common between the persons (1 Chronicles 2:6) and (1 Kings 4:31) except the name, since the former are descendants of Judah, but not Levi. Ewald’s assumption that Heman and Ethan, although they came from the tribe of Judah, but due to their education in the Levitical singing school were ranked among the tribe of Levi, has no basis in itself. 1 Chronicles 2:7. Sons of Harmi: Achar, who brought trouble to Israel by breaking the spell. The remark attached to the name Achar: “who brought disaster upon Israel by breaking the spell,” makes it clear that in the present case it means Achan of the book of Joshua (Joshua 7:1,22–20). His name in the form Achor was already known to its author, since he puts the name of the valley of Achor into etymological connection with it (Joshua 7:26,15:7). As for Charmias, the father of Achar, there is, as they think, an intermediary person missing between him and Zara. But since in the book. Joshua (Joshua 7:1) he is called the son of Zabdi (according to the Greek reading of Zimri), and this latter is considered one and the same person with Zimri, the son of Zara (1 Chronicles 2:6), because the difference between the names Zabdi and Zimri is only in two letters, similar in Hebrew writing (bet) and (mem), (resh) and (dalet), then other exegetes recognize Charmias as a son Zimri, the grandson of Zara (1 Chronicles 2:6), i.e. skips are not allowed. 1 Chronicles 2:8. Son of Ethan: Azariah. The name of Ethan's son is found nowhere else in the Holy Scriptures. 1 Chronicles 2:9. The sons of Hezrom who were born to him were Jerahmeel, Aram and Helubai. 1 Chronicles 2:10. Aram gave birth to Abinadab; Amminadab begat Nahshon, prince of the children of Judah; 1 Chronicles 2:11. Nahshon begat Salmon, Salmon begat Boaz; 1 Chronicles 2:12. Boaz begat Obed, Obed begat Jesse; 1 Chronicles 2:13. Jesse begat his firstborn Eliab, his second Abminadab, his third Sammah, 1 Chronicles 2:14. fourth - Nathanael, fifth - Raddai, 1 Chronicles 2:15. the sixth - Otsem, the seventh - David. 1 Chronicles 2:16. Their sisters: Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab and Hazael, three. 1 Chronicles 2:17. Abigail gave birth to Amasa; the father of Amasa is Jether, an Ishmaelite. 1 Chronicles 2:18. Caleb the son of Hezrom begat by his wife Azubah, and by Jerioth, and these were his sons: Jesher, Shobab, and Ardon. 1 Chronicles 2:19. And Azuwa died; and Caleb took unto himself Ephrathah, and she bare him Hur. 1 Chronicles 2:20. Hur begat Uriah, Uriah begat Bezaliel. 1 Chronicles 2:21. Afterwards Hezrom went in to the daughter of Machir, the father of Gilead, and took her when she was sixty years old, and she bore him Segub. 1 Chronicles 2:22. Segub begat Jairus, and he had twenty-three cities in the land of Gilead. 1 Chronicles 2:23. But the Geshurites and Syrians took from them the villages of Jairus, Kenath and the cities dependent on it - sixty cities. All these are the cities of the sons of Machir, the father of Gilead. 1 Chronicles 2:24. After Hezrom's death in Caleb-Ephrath, Hezrom's wife Abijah bore him Ashhur, the father of Tekoah. 1 Chronicles 2:25. The sons of Jerahmeel, the firstborn of Hezrom, were: the firstborn Ram, followed by Vunah, Oren, Otzem and Ahijah. 1 Chronicles 2:26. Jerahmeel also had another wife, her name was Afara; she is the mother of Onam. 1 Chronicles 2:27. The sons of Ram, the firstborn of Jerahmeel, were: Maaz, Jamin and Eker. 1 Chronicles 2:28. The sons of Onam were: Shammai and Jadah. The sons of Shammai: Nadab and Abishur. 1 Chronicles 2:29. Avishurova’s wife’s name was Avikhail, and she bore him Akhban and Molid. 1 Chronicles 2:30. Sons of Nadab: Seled and Aphaim. And Seled died childless. 1 Chronicles 2:31. Son of Afaim: Ishiy. Son of Ishiya: Sheshan. Son of Sheshan: Ahlai. 1 Chronicles 2:32. The sons of Jad, Shammaev's brother: Jether and Jonathan. Jether died childless. 1 Chronicles 2:33. Sons of Jonathan: Peleth and Zaza. These are the sons of Jerahmeel. 1 Chronicles 2:34. Sheshan had no sons, but only daughters. Sheshan had a slave, an Egyptian, whose name was Iarcha; 1 Chronicles 2:35. Sheshan gave his daughter Iarcha [his servant] to wife: and she bore him Attai. 1 Chronicles 2:36. Attai begat Nathan, Nathan begat Zawad; 1 Chronicles 2:37. Zabad begat Eflal, Eflal begat Obed; 1 Chronicles 2:38. Obed begat Jehu, Jehu begat Azariah; 1 Chronicles 2:39. Azariah begat Helets, Helets begat Elias; 1 Chronicles 2:40. Eleas begat Sismai, Sismai begat Shallum; 1 Chronicles 2:41. Shallum begat Jekamiah, and Jekamiah begat Elishama. The name Ram in the New Testament genealogies is pronounced Aram (Matthew 1:3,4; Luke 3:33), and Heluvai is another form of the name Holeb (1 Chronicles 2:18) and Helub (1 Chronicles 4:11). Generation of Aram, the first of three lines descended from Esram. Its placement in first place is sufficiently and to an extent explained by the origin of David from it. The descendants of Aram before Jesse, the father of David, are also counted in the book. (Ruth.4:19–21) with the only difference that with the name of Nahshon there is no note from the book. Chronicles: "prince of the sons of Judah". This last point to the book of Numbers (Num.1:7,2:3,7:12), from which it is clear that Nahshon was the leader of the tribe of Judah when the Jews left Egypt. Since at least 430 years passed between Hezrom, a contemporary of the migration of the Jews to Egypt (Gen. 46:12) and Nahshon, a contemporary of Moses (see Explanatory Bible, vol. 1, comments on (Ex. 12:40–41)), there is every reason to think that during this period of time more than two generations changed (Aram and Aminadab), because Between Hezrom and Nahshon, intermediate links are missing. Likewise, for the era between Moses and David, four generations are not enough (Salmon, Boaz, Obed, Jesse). In a place parallel to these verses (1 Samuel 16:8–12), only the three eldest sons of Jesse are mentioned, but the next three are no longer found in the Holy Books. In addition, both according to this place and according to (1 Sam. 17:12), Jesse had eight sons, but not seven, as indicated in verse 15; David is considered the eighth and youngest. Missing one in the book. Chronicles is explained by the fact that he left no offspring. However, the Syriac and Arabic translations of this passage adhere to the number of the books of Kings; "Elihu the seventh, David the eighth." David's two sisters, Zeruiah and Abigail, are known by their heroic sons. Zeruiah, as the mother of Abishai, Joib and Hazael (1 Sam. 26:6; 2 Sam. 2:18), who are called by the name of their mother (“sons of Zeruiah” - (2 Sam. 3:39)), but not by the name of their less famous father. Abigail - as the mother of Amasa, who took part in Absalom's indignation (2 Samuel 17:25). The father of this latter is called in (2 Samuel 17:25) “Ithra the Israelite,” and in this verse 17 “Jeter the Ishmaelite.” It is impossible to say which reading is more correct. But if Jether had been an Israelite, this would not be worth remarking; on the contrary, it deserves mention that he is an Ishmaelite: even in the time of David, the Jews did not shy away from marriages with foreigners, and were not an exclusive people. In view of this consideration, reading the book. Paralipomenon seems more plausible. Finally, the last difference and even contradiction between (1 Chronicles 2:16–17) and (2 Samuel 17:25) is that in the second place Zerui and Abigail are called “daughters of Nahash,” but not Jesse, as in the first. But this disagreement is destroyed by the assumption that they had the same mother, but different fathers, and were Jesse’s stepdaughters. The offspring of Caleb is the second of Esram’s three lines. Caleb is the same as Helubai in (1 Chronicles 2:9), but not Caleb, a contemporary of Joshua, the famous spy, the latter is called “the son of Jephunneh” (Numbers 13:6; Joshua 15:13). The further Jewish reading of verse 18 is very unclear and gives rise to different understandings. In the LXX text, to which Rabbi Kimchi leans, Hierioth appears to be the wife or concubine of Caleb. But further there is no mention of any of her sons, and the word “baneiah” (“her sons”) indicates that one wife of Caleb was previously named. Blazh. Jerome, unable to maintain the literal meaning of the Hebrew text, translates: “Jerioth gave birth,” thus considering her to be the daughter of Caleb, from whom the descendants then listed descended. Keil and Zockler are inclined towards this translation as the most plausible. The names of the three sons of Hierioth are not found anywhere else. Hur is the grandfather of the famous tabernacle builder Bezalel (Ex. 31:2). “After”, i.e. after the birth of the three sons mentioned in (1 Chronicles 2:9), Hezrom gives birth to Seguv from the daughter of Nahir - Abijah (1 Chronicles 2:24). The remark of both this verse and the subsequent ones before (1 Chronicles 2:25) represents an insertion that has little connection with the previous one: it violates the consistent presentation of the genealogy of the sons of Hezrom. But its existence in this place is explained, as they think, by the closest relationship of the descendants of Hezrom from Abijah with the generation of Caleb and his brothers Aram and Jerahmeel. Jairus, the grandson of Hezrom and the son of Segub, belonged on his mother's side to the tribe of Manasseh, and therefore is sometimes called the son of Manasseh (Num. 32:41; Deut. 3:14). Under Moses, his generation received as their inheritance the area of ​​Argov in Bashan and adopted the name “cities of Jairus” for the conquered cities (Deut. 3:14; Num. 32:41; Josh. 13:30; 1 Kings 4:13). Their number is 23; the following remark about 60 cities does not contradict the first testimony. As can be seen from the words: “The Geshurites took the villages of Jairus, Henath and the cities dependent on it,” 60 cities include the areas of Kenath. These latter, judging by the instructions (Num. 32:42), were conquered not by Jairus, but by Novach, and did not belong to Jairus’s villages. Since Jairus had 23 cities, the cities dependent on Kenath should be counted as 37. Other Old Testament books do not speak about the conquest of both by the Geshurians who lived on the northern border of Bassan, near Hermon, and therefore it is not possible to determine the time of the event. Instead of the Hebrew reading, the Greek and Latin texts give another: “after the death of Hezrom, Caleb entered Ephrath.” Some exegetes also follow him, among the Russians - Prof. Gulyaev (“Historical Books of the Holy Scriptures of the Old Testament,” p. 399), rejecting the Jewish reading on the grounds that Ephrath (Bethlehem) is nowhere called the land of Caleb. Of course, the phenomenon noted by the Greek and Latin translations has a parallel in (Gen. 35:22), but their reading can hardly be considered correct due to the lack of connection between the two halves (verse 1 Chron. 2:24): “after the death of Hezrom, Caleb went to Ephrath; Abijah bore him Ashhur.” In addition, the Jewish reading is indicated by the sign of the accusative case at the end of the name Ephrath (to the question: where?), added to the names of places, not persons. As for the name Caleb-Ephrathah, its origin is explained in various ways. According to Cape, it was given to the residence of Caleb by the name of his wife Ephrath, who brought this region to her husband as a marriage gift (Josh. 15:18), by analogy with the fact that one part of southern Judah, inhabited by the descendants of Caleb, was called “the south side of Caleb” (1 Sam. 30:14). According to Bortold's assumption, the name Caleb-Ephrath distinguished the northern part of the settlement from the southern part - Bethlehem. “Ashhur, father of Tekoi” - the ancestor of the population of the homeland of the prophet Amos, which lay 2 hours south of Bethlehem. The generation of Jerahmeel is the third line of Hezrom. The last proper name (Achia) is recognized by Cleric, Tsokper, and others as the name of Jerahmeel’s wife, but not his son. The basis for this is the Syriac and LXX translations, which count only four sons of Jerahmeel, as well as the fact that the next verse speaks of his second wife. The descendants of Afar (“diadem”, “crown” – Proverbs 31:10; Sir.7:21) through her son Onam are counted in (1 Chronicles 2:28–33). Akhlay is called the son of Sheman; but in fact this is the name of the daughter of Sheman, since according to (1 Chronicles 2:34) he had no sons, but only daughters; Perhaps Ahlai was given in marriage to the Egyptian Iarhu (1 Chronicles 2:34). Generation of the Egyptian Iarcha, Sheshan's slave. Iarcha's name is not mentioned anywhere else. Since Sheshan was descended from Judah in the ninth generation from Judah, living before Moses, it is very likely that Iarcha was his slave during the stay of the Jews in Egypt. The possibility of an Egyptian marrying a Jewish woman is confirmed. 1 Chronicles 2:42. The sons of Caleb, Jerahmeel's brother: Mesha his firstborn, he is the father of Ziph; and the sons of Mareshah, the father of Hebron. 1 Chronicles 2:43. The sons of Hebron: Korah and Tappuah, and Rekem and Shema. 1 Chronicles 2:44. Shema begat Raham the father of Iorkeam, and Rekem begat Shammai. 1 Chronicles 2:45. Shammai's son is Maon, and Maon is the father of Beth-zur. 1 Chronicles 2:46. And Ephah, Caleb's concubine, gave birth to Haran, Mozah, and Gazez. And Haran gave birth to Gazez. 1 Chronicles 2:47. The sons of Jehdai: Regem, Jotham, Geshan, Pelet, Epha and Shaaf. 1 Chronicles 2:48. Caleb's concubine, Maacah, gave birth to Sheber and Tirhanah; 1 Chronicles 2:49. She gave birth to Shaaf, the father of Madmanna, Sheva, the father of Mahbena and the father of Gibeah. The daughter of Caleb is Achsa. 1 Chronicles 2:50. These are the sons of Caleb: the son of Hur, the firstborn of Ephrath; Shobal, father of Kirjath-jearim; 1 Chronicles 2:51. Salma, father of Bethlehem; Haref, father of Befgader. 1 Chronicles 2:52. Shobal, the father of Kiriath-jearim, had sons: Garoe, Hatzi, Galmenihot. 1 Chronicles 2:53. The tribes of Kiriath-jearim are the Ifhrians, the Thutians, the Shumathans and the Midraites. From these came the Tsoryans and Eshtaolians. 1 Chronicles 2:54. The sons of Zalma: the Bethlehemites and the Netophathites, the crown of the house of Joab and half of the Menuhotans - the Zorians, 1 Chronicles 2:55. and the tribes of the Sopherites who lived in Jabez, the Tireans, the Shemeites, the Suhaites: these are the Kinites, descended from Hamath, the father of Bethrechab. Addition to the genealogy of the house of Judah: three lines of descendants of Caleb with names of a predominantly geographical nature. Generation Mesha. The remark about Caleb: “brother of Jerahmeel,” leaves no doubt that the Caleb of this verse is one and the same person with Caleb, the son of Hezrom in the verse (1 Chronicles 2:18). Therefore, the further genealogy of Caleb can be considered an addition to the previously stated genealogy of the house of Judah. If the name Mesha is personal (2 Kings 3:4), then the name Ziph, the name of the city mentioned in the book of Joshua, neighboring Hebron (Joshua 15:55–57) and the desert known from the history of David (1 Samuel 23:14; 1 Samuel 25:2), is recognized as a geographical term. Hence the expression: “Mesha is the father of Ziph,” which is equivalent to: Mesha is the ancestor of the population of the city of Ziph (cf. verse 1 Chronicles 2:24). "Ashhur - the father of Fekoya"). The city mentioned by Joshua and the 2nd book of Chronicles (Joshua 15:44; 2Chronicles 11:8) is known under the name Mareshah; but since there is no indication of the dependence of the ancient city of Hebron on him (according to the verse (1 Chronicles 2:42) Maresh is the father of Hebron), it is more natural to recognize these two names as personal, especially since Hebron in the sense of a personal name is found in (Ex. 6:18). The names Korah and Shema are used everywhere in the meaning of personal names; Rekem - once, as the name of the city (Josh. 18:27) and twice, as a personal name (Num. 31:8; 1 Chron. 7:16) and, finally, Tappuah exclusively, as the name of the city (Josh. 12:17, 15:34, 16:8). Maon and Beth-zur are cities of the Judean mountainous country (Josh. 15:55,58; 1 Sam. 23:24,25:2; 2 Chron. 11:7). Maon, the son of Shammai, can be considered as the founder of the city of the same name and the colony of Beth-zur that depended on it. The generation of Ephah and Maacah, Caleb's concubines. The names of Efa's two sons, Haran and Gazez, are not mentioned anywhere else; the name Motsa according to the book. Joshua (Joshua 18:26) is known as the name of the city of the tribe of Benjamin; but he has nothing to do with the son of Caleb. “Haran begat Gazez” is not in the LXX translation. The relationship of Jehdai to the above-mentioned descendants of Caleb is unknown; Likewise, nothing is known about his six sons. Madmanna is the name of the city mentioned in the book. Joshua (Joshua 15:31) and, perhaps, identical with modern Miniyah, located south of Gaza. Schaaf is her father, i.e. founder. The position of Macbena is unknown, but Gibea is noted in the book of Joshua (Joshua 15:57) as one of the cities of mountainous Judea. The last remark of this verse: “the daughter of Caleb is Achsa,” makes it clear that in this case it means Caleb, a contemporary of Moses (Num. 13:7) and Joshua (Joshua 14:6–14), the son of Jephunneh, who gave his daughter Achsa to Othniel (Joshua 15:16–17; Judges 1:12–13). Therefore, he cannot be identified with Caleb, son of Hezrom, brother of Jerahmeel, mentioned in (1 Chronicles 2:18) and (1 Chronicles 2:42). The latter, as the great-grandson of Judah, must be older than Moses and Joshua and their contemporary Caleb. If, therefore, we distinguish between two persons with the name Caleb, then it is necessary to admit that the Caleb in the verse (1 Chron. 2:49), a contemporary of Moses, came from the same generation as Caleb (1 Chr. 2:18,42), the great-grandson of Judah, and therefore his genealogy is set out together with that of his eldest relative, after her. Other exegetes, finding in verse 49 a continuation of the genealogy of Caleb, a descendant of Hezrom, consider the expressions: “the daughter of Caleb is Axa” to be a later insertion (Movers), or they understand the word “daughter” not in its own sense, but in the meaning of “granddaughter”, in general, a further relative. The offspring of Hur, the son of Caleb. The expression: “here are the sons of Caleb” does not quite correspond to the further list of persons: they are the sons of Hur, but not Caleb. The right to consider Shoval, Salma, etc. the sons of Hur gives the text LXX: “these are the sons of Hur, the firstborn of Ephrath.” Whether the Shobal of the present verse is identical with Shobal (1 Chronicles 4:1) is unknown. He was the father, i.e. the ancestor of the population of Kiriath-jearim, or Kirith-Baal (Joshua 9:17,15:60), a city that lay in the northwestern corner of the tribe of Judah. Salma - the ancestor of the Bethlehemites Bethgader - the name of the city mentioned (Joshua 12:13,15:36) under the name Geder. Just like the Hebrew reading of this verse: “garoe hatzi gammenyuhot,” so exactly the LXX: Αραὰ καὶ Αἰσὶ καὶ Ἀμμανίθ and the Vulgate: “qui videbat dimidium requietionum” are considered equally corrupt. The present reading is reconstructed as follows. According to (1 Chronicles 4:2), where Reaiah the son of Shobal is spoken of, instead of Haroi they read Reaiah and instead of Hammenuchot, as indicated (1 Chronicles 2:54) - “Gammanachot”, i.e. Reaiah and half (hatzi) of the Manahathites are the sons of Shobal. From him, therefore, came two generations, and the second of them is identical with the population of the city of Manahath (1 Chr. 8:6). As can be seen from (1 Chronicles 2:54), it lay adjacent to Zorah, and therefore its location is indicated on the border of the tribes of Judah and Dan. The last three descendants of Shobal are not mentioned anywhere else. The name "Ithri" is found back in (1 Chronicles 11:40). The heroes of David, Ira and Haber, came from this tribe. Tsoryans - the population of the city of Tsora - the birthplace of Samson (Judges 13:2,16:31); The Eshtaolites are residents of the city of Eshtaol, neighboring Tsorah (Judges 16:31,18:11). The city of Netophah, by whose name its inhabitants are called, is mentioned in (2 Kings 23:23; 2 Kings 25:23; 1 Ezra 2:22; Nehemiah 7:26) but its position is unknown. The Tzorans of this verse apparently constituted the other half of Tzorah's population; the first was from the descendants of Shobal (1 Chronicles 2:53). The position of Jabez is unknown, but like the cities (1 Chronicles 2:53) it may have been located in the northern part of the tribe of Judah. The population of Jabez is given the general name of the Kinites, indicating their origin from Hamath, the father of Betrekhov (Jer. 35:1) and being divided into three generations: the Tireans, the Shemeites, the Suhaites. These last names sound in the Hebrew text as proper names, but in the Vulgate they are replaced by common nouns: “caneutes et resonantes et in tabernaculis commorantes.” The Latin translation thus assigns to the Kenites the liturgical functions that the Levite class possessed. It is difficult to say how fair this is, but in any case it is certain that both the Kenites and the Rechabites act either directly in the role of priests, or in any case in the role of persons observing the vows of the Old Testament priesthood. Such is the Kenite Jethro, the priest of Midian, the father-in-law of Moses (Ex. 2:15, 3: 1); such are the descendants of Rechab, who strictly fulfilled the vow of the Old Testament priesthood about not tasting intoxicating drinks (Jer. 35; cf. Lev. 10: 8–9) and are called “those standing before the face of the Lord” ( Jer. 35: 19). The remark about the Kenites when describing the genealogy of the house of Judah is explained by their kinship with the generation of Salma. You might be interested in: