Which bore him children; Jeush, and Shamariah, and Zaham.
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EXPOSITORY (ENGLISH BIBLE)Which bare.—And she (i.e., Mahalath) bare.
Shamariah.—Shemariah. These sons of Rehoboam occur here only.2 Chronicles 12:15.
18. Rehoboam took Mahalath—The names of her father and mother are given. Jerimoth, the father, must have been the son of one of David's concubines (1Ch 3:9). Abihail was, of course, his cousin, previous to their marriage.
Jeush, and Shamariah, and Zaham; who perhaps all died in their father's lifetime, since the firstborn of a later wife succeeded him.Which bare him children; Jeush, and Shamariah, and Zaham.
EXEGETICAL (ORIGINAL LANGUAGES)Verse 19. - (See last note.) If previous verse speaks of two wives of Rehoboam, of which wife (our Hebrew text being not "which bare," but "and she bare") were Jeush, Shamariah, and Zaham the children? or of which respectively, if they express the children of both? As the words now stand, it can only be supposed, with all lexicons, that Abihail is mother of the three children on the two-wife supposition. 2 Chronicles 11:13-17, the account of the internal spiritual strengthening of the kingdom of Judah by the migration of the priests and Levites, and many pious worshippers of Jahve out of all the tribes, to the kingdom of Judah.
The priests and Levites in all Israel went over to him out of their whole domain. על התיצּב, to present oneself before any one, to await his commands, cf. Zechariah 6:5; Job 1:6; Job 2:1; here in the signification to place oneself at another's disposal, i.e., to go over to one. The suffix in גּבוּלם refers to "all Israel." For - this was the motive of their migration, 2 Chronicles 11:14 -the Levites (in the wider signification of the word, including the priests) forsook their territory and their possessions, i.e., the cities assigned to them, with the pasture lands for their cattle (Numbers 35:1-8), scil. in the domain of the ten tribes; "for Jeroboam and his sons had driven them out from the priesthood of Jahve." To prevent his subjects from visiting the temple at Jerusalem, which he feared might ultimately cause the people to return to the house of David, Jeroboam had erected his own places of worship for his kingdom in Bethel and Dan, where Jahve was worshipped in the ox images (the golden calves), and had appointed, not the Levites, but men from the body of the people, to be priests in these so-called sanctuaries (1 Kings 12:26-31), consecrated by himself. By these innovations not only the priests and Levites, who would not recognise this unlawful image-worship, were compelled to migrate to Judah and Jerusalem, but also the pious worshippers of the Lord, who would not renounce the temple worship which had been consecrated by God Himself. All Jeroboam's successors held firmly by this calf-worship introduced by him, and consequently the driving out of the priests and Levites is here said to have been the act of Jeroboam and his sons. By his sons are meant Jeroboam's successors on the throne, without respect to the fact that of Jeroboam's own sons only Nadab reached the throne, and that his dynasty terminated with him; for in this matter all the kings of Israel walked in the footsteps of Jeroboam.
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