1 Chronicles3:1–9

The Hebron six, told twice verbal / quotation: confirmed

The whole of 3:1-3:4 stands parallel to 2 Samuel 3:2-5, down to the order of the sons and the names of their mothers. The Verifier records the shared lexemes at 2 Samuel 3:5 including עֶגְלָה (ʻEglâh, H5698), which occurs in only 2 verses in the entire Hebrew Bible, and at 2 Samuel 3:3 and 3:4 the shared ʼĂbîygayil, Karmᵉlîy, Maʻăkâh, ʼĂdônîyâh and Chaggîyth. ⚙ The verbal overlap is beyond dispute. What it means is disputed: K&D argues from the Daniel/Chileab divergence and the anarthrous šênî that "the chronicler did not take the register from 2 Samuel 3," and Ellicott reaches the same conclusion at 3:9 from the differing forms and the numbers unique to Chronicles. We record the link as verbal and the direction of dependence as unresolved.

2 Samuel 3:2 · 2 Samuel 3:3 · 2 Samuel 3:4 · 2 Samuel 3:5

basis: Verifier: shared Hebrew lexemes with 2 Samuel 3:5 H5698 ʻEglâh (in 2 vv, rare), H2275 Chebrôwn (in 66 vv), H8345 shishshîy (in 26 vv); with 2 Samuel 3:3 H26 ʼĂbîygayil (in 17 vv), H3761 Karmᵉlîy (in 7 vv), H4601 Maʻăkâh (in 23 vv); with 2 Samuel 3:4 H138 ʼĂdônîyâh (in 26 vv), H2294 Chaggîyth (in 5 vv), H7243 rᵉbîyʻîy (in 54 vv). The rare lexeme ʻEglâh (2 vv total) makes the verbal tie certain; direction of dependence is denied by K&D and Ellicott and is not claimed here.

The Jerusalem nine, told three times verbal / quotation: confirmed

The list of 3:5-3:8 recurs at 1 Chronicles 14:4-7 and, in shorter form, at 2 Samuel 5:14-16. The Verifier binds them by uncommon names: Yibchar (H2984, 3 verses), Nôgahh (H5052, 2 verses), Nepheg (H5298, 4 verses), Yâphîyaʻ (H3309, 5 verses), Shôwbâb (H7727, 4 verses), ʼElyâdâʻ (H450, 4 verses). Rare names in the same sequence are about the strongest verbal evidence a Hebrew list can give. The three lists nevertheless disagree at four points, and the commentators disagree about the disagreements: Barnes tabulates all three and concludes Shimeah and the first Elishama are corruptions and David had thirteen sons in Jerusalem; K&D agrees about Elishama and adds that Eliphelet and Nogah are missing from Samuel "probably because they died early"; JFB counts eleven in Samuel against nine here; Cambridge holds that Eliphelet in 3:6 "cannot be right." ⚙ Every one of these is an inference from the tabulation, not a reading of any single text.

1 Chronicles 14:4 · 1 Chronicles 14:5 · 1 Chronicles 14:6 · 1 Chronicles 14:7 · 2 Samuel 5:14 · 2 Samuel 5:15 · 2 Samuel 5:16

basis: Verifier: with 1 Chronicles 14:6 H5298 Nepheg (in 4 vv), H3309 Yâphîyaʻ (in 5 vv), H5052 Nôgahh (in 2 vv); with 2 Samuel 5:15 H2984 Yibchar (in 3 vv), H5298 Nepheg (in 4 vv), H3309 Yâphîyaʻ (in 5 vv); with 2 Samuel 5:16 H467 ʼĔlîypheleṭ (in 9 vv), H476 ʼĔlîyshâmâʻ (in 17 vv), H450 ʼElyâdâʻ (in 4 vv); with 2 Samuel 5:14 and 1 Chronicles 14:4 H7727 Shôwbâb (in 4 vv), H5416 Nâthân (in 39 vv), H8010 Shᵉlômôh (in 263 vv). Multiple rare lexemes (Nôgahh 2 vv, Yibchar 3 vv, Nepheg 4 vv, Shôwbâb 4 vv, ʼElyâdâʻ 4 vv) in shared sequence.

Geshur: the grandfather in the genealogy is the country of refuge structural / thematic: confirmed

1 Chronicles 3:2 records, with no comment at all, that Absalom's mother was Maacah daughter of Talmai king of Geshur. Both proper nouns return in 2 Samuel 13:37: after Absalom kills Amnon he "fled and went to Talmai son of Ammihud, king of Geshur." The Verifier records Talmay (H8526, 6 verses) and Gᵉshûwr (H1650, 9 verses) as shared, together with ʼĂbîyshâlôwm (H53). ⚙ We tier this structural rather than verbal: the shared words are genuine and uncommon, but nothing here is a quotation, and the significance is narrative. A political marriage recorded in a list as a mother's pedigree turns out, three chapters into Samuel's story, to be a fratricide's escape route. Ellicott and Cambridge both cross-reference the Geshur note to 1 Chronicles 2:23 without drawing this connection.

2 Samuel 13:37

basis: Verifier: shared Hebrew lexemes H8526 Talmay (in 6 vv), H1650 Gᵉshûwr (in 9 vv), H53 ʼĂbîyshâlôwm (in 92 vv). Real and relatively uncommon lexical overlap, but the link is narrative rather than citational, so no quotation is claimed.

"Adonijah the son of Haggith has become king" structural / thematic: confirmed

1 Chronicles 3:2 assigns the fourth son to Haggith in four Hebrew words. The Verifier links that pairing to 1 Kings 1:11, where Nathan says to Bathsheba that Adonijah son of Haggith reigns, sharing ʼĂdônîyâh (H138), the rare Chaggîyth (H2294, 5 verses) and mâlak (H4427). ⚙ The mother's name is the tag by which the rival is identified at the succession crisis, and both claimants at that crisis, Adonijah and Solomon, are named in this unit with their mothers. Ellicott already reads 3:2 forward to the outcome, noting that Adonijah "was put to death by Solomon." We tier this structural: the shared lexemes are real, but two names and a common verb in a shared narrative motif do not constitute a citation.

1 Kings 1:11

basis: Verifier: shared Hebrew lexemes H138 ʼĂdônîyâh (in 26 vv), H2294 Chaggîyth (in 5 vv), H4427 mâlak (in 284 vv). Chaggîyth is rare, but the overlap is a shared person and motif, not a quotation.

Abigail the Carmelitess: the epithet Chronicles keeps and the story it drops structural / thematic: confirmed

The mother of the second son is אֲבִיגַיִל הַכַּרְמְלִית. The Verifier ties the pair ʼĂbîygayil (H26) and Karmᵉlîy (H3761) to 1 Samuel 27:3, 1 Samuel 30:5 and 2 Samuel 2:2, where the same two words travel together, twice alongside Yizrᵉʻêʼlîy (H3158) for Ahinoam. ⚙ Chronicles keeps the epithet and drops what it refers to. Ellicott notes that Samuel adds "wife of Nabal the Carmelite," and Poole locates the town in Judah at Joshua 15:55, the Carmel of 1 Samuel 25:2. The register preserves the word that points to Abigail's first marriage while omitting the marriage, much as 3:5 preserves Bath-shua while omitting Uriah.

1 Samuel 27:3 · 1 Samuel 30:5 · 2 Samuel 2:2

basis: Verifier: shared Hebrew lexemes H26 ʼĂbîygayil (in 17 vv), H3761 Karmᵉlîy (in 7 vv, relatively rare), H3158 Yizrᵉʻêʼlîy (in 13 vv) at 1 Samuel 27:3, 1 Samuel 30:5 and 2 Samuel 2:2. The two wives travel as a fixed pair of epithets; this is formulaic repetition within one narrative tradition, not a quotation of this verse.

Two sons of one mother, two genealogies of one Christ structural / thematic: confirmed

1 Chronicles 3:5 lists Nathan and Solomon side by side as sons of Bath-shua. Cambridge records the consequence at this verse: "Through him our Lord’s descent is traced in Luke 3:31." Matthew 1:6 runs the same descent through Solomon. ⚙ The two gospel genealogies diverge at the two brothers named in a single Hebrew clause of this unit, and Matthew 1:6 does at that point what the chronicler refused to do, identifying Solomon's mother by her first husband, Uriah. This is a cross-Testament link and cannot be tiered verbal: Greek and Hebrew share no Strong's numbers, and the Verifier computed no basis for it. The basis is the name-list itself plus Cambridge's recorded observation.

Luke 3:31 · Matthew 1:6

basis: Cross-Testament (Greek to Hebrew): shared Strong's numbers are impossible, so no verbal tier is available. Recorded basis is the shared name-list of David's Jerusalem sons plus Cambridge's note at 1 Chronicles 3:5 that Luke 3:31 traces our Lord's descent through Nathan; Matthew 1:6 traces it through Solomon. No quotation is claimed.

Bath-shua daughter of Ammiel, or Bath-sheba daughter of Eliam flagged: verify source

Barnes, Gill, Cambridge, K&D, Benson, Geneva and the Pulpit Commentary all identify the Bath-shua of 3:5 with the Bath-sheba of 2 Samuel 11:3, and Ammiel with Eliam. The arguments are phonetic (Barnes on waw for beth), morphological (K&D deriving bath-shûaʻ from bath-shebaʻ) and onomastic (the Pulpit Commentary on the inverted elements). ⚙ We flag rather than confirm this one, for a specific reason: 2 Samuel 11:3 does not appear among the Verifier's computed thread candidates for this unit, so there is no shared-lexeme basis on record, and the identification rests entirely on commentator judgement about two names that are spelled differently in every occurrence. Cambridge further conjectures, from the Eliam son of Ahithophel at 2 Samuel 23:34, that Bath-sheba may have been Ahithophel's granddaughter. That is a second inference stacked on the first, and we mark it as such.

2 Samuel 11:3 · 2 Samuel 23:34

basis: No Verifier-computed basis: 2 Samuel 11:3 is not among the thread candidates for this unit, and the names differ in spelling (Bath-shua / Bath-sheba, Ammiel H5988 / Eliam). The identification is an inference held by Barnes, Gill, Cambridge, K&D, Benson, Geneva and the Pulpit Commentary, near-unanimous but not textually demonstrated; Cambridge's further conjecture of descent from Ahithophel is explicitly speculative.

The register exists because of a promise ancient/widely-held

Geneva states the purpose of the chapter in a marginal letter: the chronicler "returns to the genealogy of David, to show that Christ came from his stock." Henry says the same in one sentence at every verse of the unit: "From this family, as concerning the flesh, Christ came." Benson supplies the logic, that the genealogy of Judah was given first "because the dominion was vested in that tribe, and the Messiah was to descend from it," and that David's line is recorded particularly for similar reasons. ⚙ The structure of the unit supports them: the chronicler counts, names and totals a family that includes a rapist, a rebel, a usurper, ten unnamed concubines and a violated daughter, and he keeps it because the word spoken to David in 2 Samuel 7:12-16 was spoken to a house and not to a character. Paul makes the same move in Romans 1:3, resting "of the seed of David according to the flesh" on the physical descent this list records. This is the ancient and widely-held reading, held here by Geneva, Henry and Benson alike.

2 Samuel 7:12-16 · Romans 1:3 · Matthew 1:6

The line forks at two brothers in one clause ancient/widely-held

In one Hebrew phrase, 3:5 names Nathan and Solomon as sons of the same mother. Cambridge records at this verse that Luke 3:31 traces our Lord's descent through Nathan; Matthew 1:6 traces it through Solomon and, in the same breath, restores the name Chronicles omitted, identifying Solomon's mother by reference to Uriah. ⚙ Whatever reconciliation of the two gospel genealogies one holds, and the church has held several, both of them reach back into the four names of this verse. The point we would make is narrower and, we think, defensible: the chronicler had no way of knowing which of Bath-shua's sons mattered most, so he recorded all four. The line ran through the one who never sat on a throne as well as through the one who did.

Luke 3:31 · Matthew 1:6 · Matthew 1:7

The silence at Bath-shua's name, and the gospel that breaks it novel

Cambridge's observation is the hinge: "the Chronicler does not call Bath-sheba the wife of Uriah the Hittite; he nowhere refers to David’s great sin." The register names a Syrian king, a Carmelite widow, a Jezreelitess, ten unnamed concubines and a daughter remembered for her ruin, but not Uriah. ⚙ Matthew 1:6 writes the name in. That is a fallible reading of a deliberate contrast and we offer it as one: the genealogy that leads to Christ is the version of David's family that can afford to say what happened, because the child at the end of it is the one who deals with it. Chronicles keeps the line; the gospel keeps the line and the confession. We mark this novel rather than ancient, because no voice in this brief draws the contrast, and Cambridge supplies only the first half of it.

Matthew 1:6 · 2 Samuel 11:3 · Psalm 51:1-4

Amnon first, Tamar last novel

The unit begins with אַמְנֹ֗ן and ends with וְתָמָ֥ר אֲחוֹתָֽם, "and Tamar their sister," a phrase in which she has no grammatical standing except her relation to the men. K&D states the reason she is in the record at all: "because she had become known in history through Amnon's crime." The Pulpit Commentary states the rule she is an exception to, that daughters go unrecorded unless the line is saved through them or they make a place for themselves in history. ⚙ A register that lists her assailant first and her last, and then stops, is a record of a house that needed a redeemer from inside itself. Matthew's genealogy of Jesus will name four women before Mary, including Tamar of Genesis 38 and the woman named there only as the wife of Uriah, which is to say that when the line is finally written out to Christ, the wronged women are put into the text rather than appended to it. We mark this novel: it is a reading of the unit's shape, and none of the commentators in this brief makes it.

2 Samuel 13:1-22 · Matthew 1:3 · Matthew 1:6