The Fallible Synthetic Study Bible — 1 Chronicles 1:24

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

1 Chronicles 1:24–27 — . Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

The Voices✦ 4 public domain

Charles EllicottCommentary for English Readers1878

Kenan may have been dropped originally, in order to make Abraham the tenth from Shem, as Noah is tenth from Adam. The artificial symmetry of these ancient lists is evidently designed.

Ellicott is proposing a motive for a textual difference, not reporting one. The insertion of Kainan in the LXX at Genesis 11:12 is a fact about the manuscripts; the claim that the Hebrew dropped it to make Abraham the tenth from Shem is his reconstruction, and our thread on it is flagged accordingly.

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Cambridge Bible for Schools and Colleges—1880s

The Descent of Abraham from Shem These verses are compressed within the smallest limits from Genesis 11:10-26

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Geneva Study BibleMarginal Notes1599

(f) He repeats Shem again because he would come to the stock of Abraham.

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Joseph BensonCommentary on the Old and New Testaments1810s

Having given a brief and general account of the original of the world, and the people in it, he now returns to a more large and particular account of the genealogy of Shem, from whom the Jews were descended.

Poole's annotation on this verse is verbally identical to Benson's. We quote Benson only and record the overlap in the apparatus rather than presenting one source twice as two witnesses.

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So from Shem came Arphaxad, Shelah,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šêm ’ar·paḵ·šaḏ šā·laḥ

Word by word3 · parsed

שֵׁ֥ם׀šêm[So from] Shem [came]H8035

√ Shêm — Shem, a son of Noah (often includNounpropermasculine singular

Shêm: a son of Noah The chapter has already run from Adam through the flood and out into the table of the nations, Japheth and Ham before Shem, and Shem's own posterity has already been spread across peoples; naming him again here is a restart, not a repetition. Geneva's marginal gloss says exactly why: "He repeats Shem again because he would come to the stock of Abraham." ⚙ The Chronicler is narrowing, deliberately: out of the seventy peoples he keeps one line, and the reader is told in advance where the narrowing ends.

אַרְפַּכְשַׁ֖ד’ar·paḵ·šaḏArphaxadH775

√ ʼArpakshad — Arpakshad, a son of NoahNounpropermasculine singular

ʼArpakshad: a son of Noah A rare lexeme (nine verses in the whole canon), which is why the Verifier can use it to bind this list to Genesis 10:24 and Genesis 11:12 to 13 with confidence. It is also the one joint in the list where the versions disagree: the LXX inserts Kainan here, and Ellicott suggests the Hebrew may have dropped it "in order to make Abraham the tenth from Shem, as Noah is tenth from Adam." ⚙ That is a proposal about scribal design, not a datum; it is recorded here as Ellicott's, and left flagged.

שָֽׁלַח׃šā·laḥShelahH7974

√ Shelach — Shelach, a postdiluvian patriarchNounpropermasculine singular

Shelach: a postdiluvian patriarch Seven verses canon wide, and the Verifier finds it paired with Arphaxad at Genesis 10:24 and Genesis 11:12 to 13 and with Eber at Genesis 11:14 to 15, so this one rare name alone is enough to fix the source of the Chronicler's list. Geneva reduces the whole line of descent to a chain of prepositions: "Who came from Shem, and of him Shelah." ⚙ No age, no city, no deed survives the abstract; what the Chronicler keeps of a man is that he stood between two other men, and for the purpose of the list that is all a man needs to have done.

Literal — word-for-word from the original

Shem, Arpakshad, Shelach.

Where the English smooths the original

שֵׁ֥ם׀ שֵׁ֥ם׀ (šêm, H8035): the Hebrew is a bare proper noun with a paseq stroke after it. BSB supplies both a preposition and a verb, "So from Shem came," where the original has no preposition, no verb and no genealogical formula at all. Benson and Poole alike read the resumption as deliberate: the writer "now returns to a more large and particular account of the genealogy of Shem." The English gains a sentence; the Hebrew has only a name standing at the head of a column.
אַרְפַּכְשַׁ֖ד אַרְפַּכְשַׁ֖ד (’ar·paḵ·šaḏ, H775): English prints one uncontested link, but Ellicott records that "Between Arphaxad aud Shelah the LXX., at Genesis 11:12 , insert Καίναν = Heb. Kênan," a name "not contained in our present Hebrew text of Genesis." The smooth English sequence hides a live textual difference between the Masoretic line and the Greek.
שָֽׁלַח׃ שָֽׁלַח׃ (šā·laḥ, H7974): the sof pasuq closes the verse hard after the third name, so the Hebrew delivers the line in fixed triplets (three names, stop; three names, stop). BSB's trailing comma runs verse 24 straight into verse 25 and dissolves that metrical packaging, which is precisely the structure Cambridge calls compression "within the smallest limits."

The Voices✦ 2 public domain

Matthew HenryConcise Commentary on the Whole Bible1706

The original of the Jewish nation is here traced from the first man that God created, and is thereby distinguished from the obscure, fabulous, and absurd origins assigned to other nations.

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Albert BarnesNotes on the Bible1834

The sons of Shem - i. e., descendants. Uz, Hul, Gether, and Meshech (or Mash), are stated to have been "sons of Aram" Genesis 10:23 . Meshech is the reading of all the MSS., and is supported by the Septuagint here and in Genesis 10:23 . It seems preferable to "Mash," which admits of no very probable explanation. Just as Hamites and Semites were intermingled in Arabia ( Genesis 10:7 , note; Genesis 10:29 , note), so Semites and Japhethites may have been intermingled in Cappadocia

Barnes's note attaches to the wider Shem material of the chapter rather than to the three names of this verse; it is kept because it shows how readily the Semitic lines in this chapter cross into other stocks, which is the pressure the narrowing list is resisting.

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Eber, Peleg, Reu,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

‘ê·ḇer pe·leḡ rə·‘ū

Word by word3 · parsed

עֵ֥בֶר‘ê·ḇerEberH5677

√ ʻÊbêr — Eber, the name of two patriarchs and four IsraelitesNounpropermasculine singular

ʻÊbêr: the name of two patriarchs and four Israelites The single most freighted name in these four verses for the older commentators: Gill routes the whole genealogy through "the line of Heber" to Abraham and states the Chronicler's motive as reaching the one "of whom the Messiah was to come." ⚙ The common association of this name with the term "Hebrew" is widely held but is not carried by the lexicon entry in this brief, and we do not assert it as a sourced fact.

פֶּ֖לֶגpe·leḡPelegH6389

√ Peleg — Peleg, a son of ShemNounpropermasculine singular

Peleg: a son of Shem Seven verses canon wide, and the Verifier binds this one to Genesis 10:25, Genesis 11:16 to 19 and back to 1 Chronicles 1:19 through the shared pair Peleg and Eber. ⚙ The famous reading of the name as marking a division of the earth is an etymological claim tied to Genesis 10:25; the lexicon supplied here glosses it only as a personal name, so we leave that reading flagged rather than build on it.

רְעֽוּ׃rə·‘ūReuH7466

√ Rᵉʻûw — Reu, a postdiluvian patriarchNounpropermasculine singular

Rᵉʻûw: a postdiluvian patriarch Rare (five verses). Nothing is said of him here or anywhere: he exists in Scripture only as a link, which is itself the point of a list that has discarded ages, cities and deeds.

Literal — word-for-word from the original

Eber, Peleg, Reu.

Where the English smooths the original

עֵ֥בֶר עֵ֥בֶר (‘ê·ḇer, H5677): Strong's gloss is "Eber, the name of two patriarchs and four Israelites," so the English "Eber" is doing identification work the Hebrew name alone does not do. Gill treats this joint as load bearing: it is "from him, in the line of Heber, sprang Abraham, the ancestor of the Jewish nation." The name is a hinge; the translation prints it as one item in a row.
פֶּ֖לֶג פֶּ֖לֶג (pe·leḡ, H6389): at Genesis 10:25 this same name stands inside a clause of explanation; here the Chronicler has stripped every such notice, which is what K&D mean when they say the names "are simply ranged in order." The English reads as a plain list because the Hebrew has been reduced to one, not because no comment was ever attached to the name.
רְעֽוּ׃ רְעֽוּ׃ (rə·‘ū, H7466): one of the rarest lexemes in the unit, five verses in the whole canon, four of them in Genesis 11. ⚙ The English gives no sign that this word is nearly a hapax outside its one genealogical home, and that its rarity is what makes the link to Genesis 11:18 to 21 a hard verbal tie rather than a guess.

Serug, Nahor, Terah,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

śə·rūḡ nā·ḥō·wr tā·raḥ

Word by word3 · parsed

שְׂר֥וּגśə·rūḡSerugH8286

√ Sᵉrûwg — Serug, a postdiluvian patriarchNounpropermasculine singular

Sᵉrûwg: a postdiluvian patriarch Rare lexeme, five verses. Here the Chronicler's method is visible at its barest: JFB counts the whole span as "a list of ten, inclusive of Abraham," and Serug's only function in that list is to be the eighth.

נָח֖וֹרnā·ḥō·wrNahorH5152

√ Nâchôwr — Nochor, the name of the grandfather and a brother of AbrahamNounpropermasculine singular

Nâchôwr: the grandfather and a brother of Abraham The lexicon itself flags the doubling: one name, two men, one of them the generation before Terah and one of them Terah's son. ⚙ A genealogy this compressed can therefore be misread by a careless eye, and this is the sort of place where lists that look mechanically simple are in fact doing careful work.

תָּֽרַח׃tā·raḥTerahH8646

√ Terach — Terach, the father of AbrahamNounpropermasculine singular

Terach: the father of Abraham The last name before the chain reaches its purpose. Everything the Chronicler has cut, K&D say, is "the record of their ages before the begetting and after the birth of sons"; what he keeps is the bare descent, and the descent is about to be named.

Literal — word-for-word from the original

Serug, Nahor, Terah.

Where the English smooths the original

שְׂר֥וּג שְׂר֥וּג (śə·rūḡ, H8286): five verses canon wide, and every other occurrence sits in Genesis 11:20 to 23. The English name looks ordinary; the lexeme is almost confined to a single paragraph of Genesis, which is what lets the Verifier tie this verse verbally rather than merely thematically to that paragraph.
נָח֖וֹר נָח֖וֹר (nā·ḥō·wr, H5152): Strong's records the name as belonging both to "the grandfather and a brother of Abraham." BSB prints one flat "Nahor," and the reader has no way to tell from the English that the same name will return one generation later in Terah's household, or that this ambiguity is carried in the word itself.
תָּֽרַח׃ תָּֽרַח׃ (tā·raḥ, H8646): the verse ends on Terah and says nothing of his household. K&D mark the silence exactly: "Of the sons of Terah only Abram is named, without his brothers." The English cannot show a deliberate omission, only a full stop.

The Voices✦ 2 public domain

Keil & DelitzschBiblical Commentary on the Old Testament1860s

Of the sons of Terah only Abram is named, without his brothers; with the remark that Abram is Abraham, in order to point out to the reader that he was the progenitor of the chosen people so well known from Genesis

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John GillExposition of the Entire Bible1746–63

then of Shem, whose posterity are mentioned last, because from him, in the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given

Gill states the Chronicler's purpose in explicitly messianic terms. That is a Christian reading of the list's function, not a claim the Hebrew text makes about itself, and it is quoted here as Gill's own, named and dated.

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and Abram (that is, Abraham).

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’aḇ·rām hū ’aḇ·rā·hām

Word by word3 · parsed

אַבְרָ֖ם’aḇ·rāmand AbramH87

√ ʼAbrâm — Abram, the original name of AbrahamNounpropermasculine singular

ʼAbrâm: the original name of Abraham The tenth name, and the reason for the preceding nine. Benson says the writer "now returns to a more large and particular account of the genealogy of Shem"; Gill says plainly what the return is for. ⚙ The whole of verses 24 to 26 is grammatically nothing but a run up to this word.

ה֥וּאhū(that isH1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

hûwʼ: he (she or it) The hinge of the unit. Four verses of unbroken nouns are interrupted by a single pronoun, and that pronoun makes the one assertion the passage contains: this man, under his old name, is the man known under the new one. K&D read the remark as reader directed, added "in order to point out to the reader that he was the progenitor of the chosen people so well known from Genesis." ⚙ Note what is not said here: the Chronicler does not narrate the renaming, he assumes it, and assumes you have Genesis open.

אַבְרָהָֽם׃ס’aḇ·rā·hāmAbrahamH85

√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular

ʼAbrâhâm: the later name of Abram Strong's marks it as "the later name," which is the lexicon quietly recording a history the Chronicler will not retell. ⚙ For the Chronicler's post exilic readers, a list that ends on this name is an argument: the nation reading it is still the nation descended through this line, whatever the exile did to the land.

Literal — word-for-word from the original

Abram, he is Abraham.

Where the English smooths the original

אַבְרָ֖ם אַבְרָ֖ם (’aḇ·rām, H87): BSB supplies the conjunction in "and Abram"; the Hebrew surface is the bare name continuing the column. Strong's glosses H87 as "Abram, the original name of Abraham," so the lexicon itself already reads this word as half of a pair that the next two words will complete.
ה֥וּא ה֥וּא (hū, H1931, pronoun, third person masculine singular): rendered by BSB as the parenthetical "(that is," which reads as an editor's aside. In Hebrew this is a verbless clause of identification, the pronoun itself carrying the force of the copula: Abram, he is Abraham. It is a predication made by the text, not a gloss added beside it, and it is the only non name word in the unit.
אַבְרָהָֽם׃ס אַבְרָהָֽם׃ס (’aḇ·rā·hām, H85): the surface carries the verse stop and then a samekh, the Masoretic closed section marker, so the printed Hebrew shuts a paragraph at this name. English punctuation has no equivalent and BSB's closing parenthesis and period carry none of that weight. ⚙ The section division is an observation about the printed Masoretic text, not a claim about the Chronicler's own hand.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

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Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A list that is mostly silence — 1:24 to 1:27

Ten names, one pronoun, nothing else. K&D put the method in a sentence: the names "are simply ranged in order according to Genesis 11:10-26 , while the record of their ages before the begetting and after the birth of sons is omitted." Cambridge says the same from the other side, calling these verses "compressed within the smallest limits" from that Genesis paragraph, and Ellicott labels the whole an "ABSTRACT OF Genesis 11:10-26 , OMITTING ALL HISTORIC NOTICES." JFB counts what survives: "a list of ten, inclusive of Abraham." ⚙ So the first thing to notice about this unit is that almost all of its content has been deliberately removed. The Chronicler had a source with ages, births and deaths in it, and kept only the descent. A reader who wants a story here is being told, by the shape of the page, to go and read Genesis.

ii. Why Shem is named a second time — 1:24

Shem has already appeared in this chapter, and his line has already spread across the nations. Naming him again at verse 24 is a restart, and the Geneva margin says why in one line: "He repeats Shem again because he would come to the stock of Abraham." Benson and Poole, in words that are verbally identical to each other, describe the same turn: having given "a brief and general account of the original of the world," the writer "now returns to a more large and particular account of the genealogy of Shem, from whom the Jews were descended." Ellicott sets the movement in a larger pattern: the seventy peoples derived from Noah through Shem, Ham and Japheth are matched by a second series of seventy derived from Abraham, and in both the non elect branches are cleared away first, "because the writer wishes to lead up to Israel as the climax of his presentation." ⚙ The narrowing is the argument. A genealogy that moved from one man to all nations now reverses and moves from all nations back to one man.

iii. The one sentence in the list — 1:27

Then the column of nouns breaks. אַבְרָ֖ם ה֥וּא אַבְרָהָֽם: Abram, he is Abraham. The pronoun hûwʼ (H1931) is the only word in these four verses that is not a proper name, and it carries the verbless clause that makes the unit's single assertion. K&D read it as an address to the reader, the remark added "in order to point out to the reader that he was the progenitor of the chosen people so well known from Genesis." Gill gives the reason he thinks the whole chain exists: from Shem, "in the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given." Henry, working the same ground more broadly, notes that Israel's origin is "traced from the first man that God created, and is thereby distinguished from the obscure, fabulous, and absurd origins assigned to other nations," and then refuses to let the reader make the list a boast: "God has created of one blood all nations of men." ⚙ Both halves are needed. The list is exclusive in its tracing and universal in its foundation, and it ends with a name that was given, not inherited.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is the tool's own fallible reading, offered to be tested against the text. Read as Scripture rather than as a register, these four verses are an argument about how God keeps a promise across time that no one alive can see across. Nine men here did nothing that Scripture records. They have no speeches, no sins named, no ages given, and in the Chronicler's version not even a city. What they have is a son. The line holds not because any of them was faithful, but because it was kept; the text's silence about their character is the point, since nothing is said of them that would explain why the line survived. Then the list makes its one statement, and it is a statement about a change of name that the Chronicler will not even narrate: Abram, he is Abraham. The man who ends the list is not the man who began it, and the difference is something done to him from outside. ⚙ We think the honest reading of this unit is therefore not "look how the generations descend" but "look how little of this depended on the generations." A post exilic reader, holding a land that had been taken and a temple that had been burned, is handed ten names and told that the promise crossed ten silent lifetimes before it ever became a nation. That is a strange comfort and a real one. What it will not support is pride of ancestry, and Henry, reading the same chapter, says so directly, that all are descended "from one Adam, one Noah."

⚙ Nine men who said nothing, and one promise that kept going anyway. (Not Scripture: this is the tool's own line, offered to be tested.)

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Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The ten from Shem: an abstract of Genesis 11 verbal / quotation: confirmed

Ellicott names this unit outright as an "ABSTRACT OF Genesis 11:10-26 , OMITTING ALL HISTORIC NOTICES," and Cambridge calls it compression "within the smallest limits" from the same paragraph. The Verifier confirms the tie at the level of the words themselves: the pair אַרְפַּכְשַׁד (H775) and שָׁלַח (H7974) is shared with Genesis 11:12 and 11:13, and both lexemes are rare canon wide. ⚙ Chronicles is not alluding to Genesis here, it is quoting a name sequence out of it with the narrative removed.

Genesis 11:12 · Genesis 11:13 · Genesis 11:14 · Genesis 11:15

basis: Verifier: shared Hebrew lexemes H775 ʼArpakshad (in 9 vv) and H7974 Shelach (in 7 vv) at Genesis 11:12 to 13, and H7974 with H5677 ʻÊbêr (in 15 vv) at Genesis 11:14 to 15. Both leading lexemes are rare, and Ellicott independently identifies the unit as an abstract of Genesis 11:10-26, so the shared wording is a reproduced name list, not a coincidence of common vocabulary.

Reu and Serug: two names that live almost nowhere else verbal / quotation: confirmed

The strongest verbal ties in the unit are its least familiar names. רְעוּ (H7466) occurs in five verses in the whole canon and שְׂרוּג (H8286) in five, and the Verifier finds them paired at Genesis 11:20 and 11:21, with Peleg and Reu paired again at Genesis 11:18 and 11:19. ⚙ When two lexemes this rare appear together in the same order in two books, the question is not whether one depends on the other but which way the dependence runs, and K&D answer it: the Chronicler ranges his names "in order according to Genesis 11:10-26."

Genesis 11:18 · Genesis 11:19 · Genesis 11:20 · Genesis 11:21

basis: Verifier: shared Hebrew lexemes H7466 Rᵉʻûw (in 5 vv) and H8286 Sᵉrûwg (in 5 vv) at Genesis 11:20 to 21, and H6389 Peleg (in 7 vv) with H7466 at Genesis 11:18 to 19. Frequencies of five and seven verses make these rare lexemes, which is what carries the verbal tier.

The same names twice in one chapter structural / thematic: confirmed

Chronicles 1 has already run this stretch of the line once, at verses 17 to 19, before running it again here. The Verifier registers the internal doublet: 1 Chronicles 1:18 shares Arphaxad, Shelah and Eber with this unit, and 1 Chronicles 1:19 shares Peleg and Eber, with Genesis 10:24 and 10:25 standing behind both passes. ⚙ The repetition is not an accident of compilation but the seam where the wide table of nations is set aside and the single elect line is picked up, which is exactly what Geneva's gloss says the second naming of Shem is for.

1 Chronicles 1:18 · 1 Chronicles 1:19 · Genesis 10:24 · Genesis 10:25

basis: Verifier: shared Hebrew lexemes H775 ʼArpakshad (in 9 vv), H7974 Shelach (in 7 vv) and H5677 ʻÊbêr (in 15 vv) at 1 Chronicles 1:18 and Genesis 10:24; H6389 Peleg (in 7 vv) with H5677 at 1 Chronicles 1:19, Genesis 10:25 and Genesis 11:16 to 17. Real shared lexemes, but the relation is a repeated list inside one chapter and its Genesis 10 source, a pattern of resumption rather than a quotation claim.

Ten generations, and thrice fourteen structural / thematic: confirmed

Ellicott reads the count as designed: Kenan may have been dropped "in order to make Abraham the tenth from Shem, as Noah is tenth from Adam. The artificial symmetry of these ancient lists is evidently designed," and he draws the comparison himself, "Comp. the thrice fourteen generations in the genealogy of our Lord (Matthew 1)." JFB's count agrees: "a list of ten, inclusive of Abraham." ⚙ The link is a link of method, not of wording: a Hebrew list and a Greek one cannot share a Strong's number, so nothing verbal can be claimed here. What can be observed is that both lists arrange generations into a deliberate count, and that the later one begins from the name this one ends on.

Matthew 1:1 · Matthew 1:17

basis: Cross Testament link: Greek and Hebrew share no Strong's numbers, so no verbal basis exists or is claimed. The recorded basis is Ellicott's own explicit comparison at this verse between the ten from Shem to Abraham and the thrice fourteen generations of Matthew 1, together with JFB's independent count of ten, a shared structural convention of numbered generations.

Kenan between Arphaxad and Shelah: a disputed link flagged: verify source

Ellicott records that "Between Arphaxad aud Shelah the LXX., at Genesis 11:12 , insert Καίναν = Heb. Kênan ( 1Chronicles 1:2 , above). The name is not contained in our present Hebrew text of Genesis." The textual difference is real; the explanation he offers for it, that the Hebrew dropped the name to secure a count of ten, is a conjecture. ⚙ We tier this flagged rather than confirmed because the provenance is exactly what is contested: the Verifier works from the Hebrew lexemes of the Masoretic text and cannot weigh a Greek plus, and this brief supplies no Septuagint apparatus of its own. Readers should treat the omission as attested by Ellicott and the motive as unproven.

Genesis 11:12 · 1 Chronicles 1:2

basis: Ellicott (1878) reports a Septuagint plus, Kainan, at Genesis 11:12 absent from the Masoretic Hebrew, and proposes that the omission serves a ten generation symmetry. The textual variant is a claim about versional evidence not carried in this brief, and the motive is conjectural, so both are flagged rather than recorded as verified.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The list that exists for the sake of one descendant ancient/widely-held

Gill states the purpose of the whole genealogy without hedging: Shem's posterity is placed last "because from him, in the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given." Ellicott, from a different angle, says the writer arranges his material so as "to lead up to Israel as the climax of his presentation," and K&D say the closing remark is added so the reader will recognise in Abram "the progenitor of the chosen people." ⚙ Read this way, the ten names are not background to the story of redemption, they are the mechanism of it: the promise travels through ordinary generation, and the Chronicler keeps the chain intact because a later claim will have to be tested against it.

1 Chronicles 1:27 · Matthew 1:1

Counted generations, from Shem and from Abraham ancient/widely-held

Ellicott himself puts this unit beside the Gospel genealogy, comparing the ten from Shem with "the thrice fourteen generations in the genealogy of our Lord (Matthew 1)," and notes that the symmetry of such lists "is evidently designed." ⚙ The two lists meet at a single word: the last name here is the first name there. That is not a shared vocabulary claim, since Hebrew and Greek can share none, but a claim about where each list chooses to stop and start. Chronicles ends its narrowing at Abraham because for the Chronicler that is where the nation begins; the Gospel begins at Abraham because for the evangelist that is where the promise begins that it is about to close.

Matthew 1:1 · Matthew 1:17

Abram, he is Abraham: a name given from outside novel

The unit's one assertion is that a man is identical with himself under a new name. The Chronicler does not narrate the renaming and offers no explanation; Strong's simply records H85 as "the later name of Abram" and H87 as "the original name of Abraham," and K&D say the remark is there to point the reader back to Genesis. ⚙ Our own reading, offered as such: the pattern that ends this list is a man who is renamed by the one who promised him something, and what is true of him in a single clause here becomes the shape of the promise's whole career, including for those later brought into it. We mark this as novel, not because the Abram to Abraham renaming is obscure, which it is not, but because the extension of it that we are drawing, from this genealogical clause to a wider pattern of new names, is ours and is not asserted by any commentator quoted in this unit.

1 Chronicles 1:27 · Genesis 17:5

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Albert Barnes, Notes on the Bible (1834)
Cambridge Bible for Schools and Colleges, — (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)

Text: BSB (CC0) with the Berean interlinear and Strong's numbers; the Hebrew of these four verses is ten proper nouns and one pronoun, with no finite verb, so the "literal" renderings here are necessarily close to the BSB itself and the interpretive work sits in the divergences and notes rather than in the word order.

Sources: nine of the ten commentators in the brief are quoted. Poole is not, because his annotation on 1:24 is verbally identical to Benson's; quoting both would present one line of comment as two independent witnesses. Several entries in the brief (Henry, Barnes, Gill, JFB, K&D) are block notes attached to a range of verses rather than to single verses, and Barnes's note in particular concerns the sons of Aram and the wider Shem material, not the three names of 1:25; its editorial_note says so. Gill's entry as supplied is capped mid sentence at "The whole is the same with the account in", and we have quoted only from well inside the capped text.

Uncertain: (1) the Septuagint plus Kainan at Genesis 11:12 and Ellicott's explanation of its absence from the Hebrew are flagged, not confirmed, since no versional apparatus is supplied here; (2) the divisional etymology usually attached to Peleg is not in the lexicon entry given for H6389 and is therefore not asserted; (3) the association of ʻÊbêr with the word "Hebrew" is widely held but likewise unsupported by the lexicon entry supplied, and is named as such in the note; (4) the samekh after Abraham in 1:27 is read here as a Masoretic closed section marker, an observation about the printed text, not about the Chronicler's hand; (5) the Matthew 1 links carry no verbal basis and could not, since Greek and Hebrew share no Strong's numbers; their recorded basis is Ellicott's own comparison. ⚙ marks the tool's fallible synthesis throughout; ✦ material is verbatim public domain commentary, named and dated.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)