Numbers 27
PATand two thousand and two hundred. There was a wonderful decrease of this tribe in the space of thirty and eight years: for they were fewer by above thirtyrseven thousand than they were at the last numbering. (Sec chap. i. 23.) Many of them, it is probable, being in the same crime with. Zimri, and the plague falling most heavily upon this tribe, whom Moses in Deuteronomy xxxiii. doth not bless. Hebrew doctors imagine these words have respect to that splendour which shone in Moses’s face, after ho came down from the mount: some of which they suppose Svas imparted unto Joshua, to make him appear mOTo venerable in the eyes of the people. And R. Mcnachcm observes, that it is not said, impart thy glory, but 0/ thy glory to him. From whence came that ancient saying, The face of Moses shone like the sun, but Joshua’s only like the moon. This might havo passed for truth, or at least that hereby was meant some great increase of illustrious gifts of mind, which procured him such Teverencc.as Moses had, if it had been said that God put some of Moses’s glory upon him; whereas Moses is commanded to do it; which makes the first sense most reasonable. • That all the congregation of Israel may be obedient] That the people may begin to submit to his authority, and learn to obey his commands, as well as thine.
Numbers 27:1
JL HEN came the daughters ofZelophehad, the son ofHepher, &c. Who arc mentioned before, (chap, xxvi* 33.) just as they are here; only their genealogy is here more fully set out, that their father was the grandson of Manasseh the son of Joseph, from whom he was lineally descended, but left no sons behind him. Now these young women hearing Moses say (as he doth in the foregoing chapter), that the Lord commanded the land of Carman should be divided among those that were now numbered; and observing that only males from twenty years old were numbered, (ver. 2.) presently apprehended, that they, being females, were excluded from having any inheritance among the Israelites, (and so the family of the Hepherites, chap, xxvi. 32. would be extinguished.) This was the ground of what follows: whereby it appears, that every body was immediately acquainted with the laws which Moses received from God; and that there was a faithful register kept Of every one that was born in every family and tribe, to prevent all disputes about the true heirs to men’s estates.
Numbers 27:2
And they stood before Moses, &c. To’ represent before him, and the rest of the judges, who were now assembled, the case which I have mentioned* Before Moses, and Eleazar the priest, and before the princes, and all the congregation.] These made up the greatest court of judicature that at any time sat. For by princes are meant, either the heads of the tribes, or the highest of the judges appointed Exod* xviii* called the heads of the people, vex. 25. And by all the congregation is meant the seventy elders mentioned in this book, (chap* xi. 24.) For they are called coZ ha edah (the whole congregation, and sometimes only edah, the congregation), as R, Solomon observes: (see Bertram de Republ. Jud. p. 72.) Now at the head of all these sat Moses, arid next to him Eleazar the priest… By the door of the tabernacle of the congregation.] Near to which this august assembly, it is likely, was wont to sit when they met together; that Moses might.presently, if there were occasion, go and consult with God himself in any difficult matter that came before them.. And thus Mr. Selden observes, out of Maimonid^s, that in future times the great Sanhedrin followed the tabernacle, sitting sometimes in one place, sometimes in another, according as that was settled. As (after they came to Canaan) it was first at Shiloh, then at Mizpeh, and afterward at Gilgal, Nob, Gibeon, the house of Obed-Edom; till at last it was fixed in Jerusalem, (lib. ii.de Syned. cap. 15. n. 4.) As concerning that which the Talmiidists say, concerning the proceedings in this case of Zelophehad’s daughters, nothing certain can be determined. But they give this account of it: that they first brought this cause into the courts appointed by the advice of Jethro, (Exod. xviii. 21.) and began with the rulers often, who knowing not what to say to them, they went to those of fifty, and from thence to the centurions, and at last to the chiliarchs: none of which durst adventure to give judgment, but referred the cause, by reason of its difficulty, to Moses; who brought it to the Schechiuah* 4K2 uigiiizea oy microson <& [chap. XXVII. as they speak, i.e. to the Divine Majesty, (Seld. ib. cap. 16.T1.1.)
Numbers 27:3
Saying, Our father died in the wilderness. Among the rest mentioned ver. 64, 65. of the foregoing chapter. They seem to have drawn up their cause in the form of a petition; or, as Mr. Sclden speaks, in the legal phrase, presented a libel to the court, containing the entire matter of their petition, and that artificially enough. And he teas not one of them that gathered themselves together against the Lord in the company of Korah.) They use the very words of Moses concerning that rebellious company, (chap. xvi. 11.) and instance in this sin, rather than any other; either to shew that their father had a due regard to the authority of Moses (who they hoped therefore would be the more favourable to his posterity), or rather, to insinuate, that he was not guilty of such a crime, as might make men justly forfeit what they had for their children, as well as for themselves. For all the family of Dathan and Abiram perished: and it is taken notice of as a singular mercy, that the children of Korah did not, (chap. xxvi. 10,11.) But diedin hisownsin.] i.e. For his own sin: which God had declared should not affect the children, (chap.xiv. 31.) For to that general sin, in which all the people were engaged, these words seem to refer. And so it was his own sin, not with respect to the rest of the people (for they were all alike guilty), but with respect to his children; it being a personal guilt, in which they were not concerned. The Jews commonly say that Zelophehad was the man that was stoned for gathering sticks on the sabbath-day: for which they have no authority, but a fancy of R. Aquiba, who is sharply reproved for it by another considerable rabbi, who.saith it is a rash judgment; for if it were true, since the Scripture conceals it,.he ought not to have revealed it: but hath reproached a just man, for any thing that appears. (See Selden, lib. ii. de Syncdr. cap..l. sect. 2.). -.. And had no son.] As was found when the people were numbered, (chap. xxvi. 33.)
Numbers 27:4
Wliy should the name of our father be done away from among his family. One family of the tribe of Manasseh, viz. the Hepheritcs, being in danger to be wholly extinguished. It. JudahSvill have the word name in this place tosignify as much as hereditary possession; and so he thinks it’signifies, Deut. xxv. 6. as Mr. Selden observes out of Pesikta, (lib. de Successionibus, cap..14.) - Because he. hath no son.] Merely for want of issue-male, when he hath left many daughters. Give unto vs therefore a possession among the brethren of qur father.] Let us come in for. a share among those that are descended from Manassch: which if they did, the name of their father could not be thereby preserved, but by the son of one of these daughters taking upon him, not the name of his father that begat him, but of his mother’s grandfather, viz. Jlepher; which was ordered afterward by a general law, (Deut. xxv, C.) ■,..yqr. 5. And Moses brought their cause before t the Lord.’) This was too. difficult a cause (though there seemed to be. a great deal of reason on their, side) to be judged. by the great court beforementioned; and therefore it.was referred, to Moses alone, as other weighty causes used to be: (see chap. xv. 32. xxv. 4.) for neither EIcazaT,, nor any other person, (before whom it was brought, ver. 2.) are here mentioned as the judges of this matter. And he durst not judgo it, though the equity appeared very plain, without bringing it before the Lord for his direction, which he could have upon all important occasions, (Exod. xxv. 22. Numb, vii. 89.). Ver. G. And the Lord spake unto Moses, saying.] This shews that the cause was devolved upon Moses alone; for the.Lord tells him, and no other person, how it should be determined.
Numbers 27:7
TJie daughters of Zelophehad, &c. The Lord approves of their claim, and gives a sentence in their favour. Tliou shalt surely give them a possession of an inheritance among their father’s brethren.] Because the word from them in the Hebrew is of the masculine gender, some think it signifies, they were to be considered as if they had been sons…. And thou shalt cause the inheritance of their father to pass unto them.] So that they were to enjoy what would have fallen.to his share had he been alive; " ob indutam defuncti patris personam," as the lawyers speak; because they stood in the place of their dead father, and represented his person. And accordingly they put in their claim. at the division of the land, and had their portion therein, according to this decision, (Josh. xvii. 2, 3, &c.) How the portion was divided among them, according to the Hebrew doctors, Mr. Selden shews at large in his book de Success sionibus in bona defuncti, cap. 23..i….
Numbers 27:8
And thou shalt speak unto the children of Israel T saying. Upon this occasion he passes this Special caso into a general law, to be hereafter observed. If a man die, and have no son, then ye shall cause Jiis inheritance to pass unto his daughter. ) It being but reason, as Maimonidcs observes, (More Nevochim, par. iii. cap. 42.) that what a man leaves should come to bis family, and to those who arc next of kin to him: for the nearer any person is to us, we. are inclined, by natural affection, to havo the greater regard to him. But all this is to be understood of land: as for money, and moveable goods (which were of his own getting), the father might dispose of them, by his will, to whom he pleased.
Numbers 27:9
And if he have no daughter, then ye shall give his inheritance unto his brethren. Unless his father, was alive, who, undoubtedly, the Jews say, was the next heir; but not mentioned, because it was not necessary; or, as some say, because it was too sad a thing to speak of a father’s burying all his children without issue. See Selden, de Succes. in bona defuncti, cap. 12. where, he observcs> that, according to the rule, ver. 11.. it must come to the father, because he is nearest of kin to it. And therefore the Jews interpret, this, t as if Moses had said, If he have no daughter, ye shall give inheritance to the next of his kindred (to his father for instance), and afterward ye shull give it to his brethren, i. e. the children of his father. And the same is to be said of the grandchildren; unto whom the brethren of a father dying without issue are heirs. For the grandfather stands in the same relation to a father that a father doth to his son. t Ver. 11: And if his father have no brethren, then ye shall give it to his kinsman that is next of kin to him of his family, and he shall possess it.] To his brother’s cluldren,. or (B) CHAP. XXVII.] UPON NUMBERS. to those who arc descended from them, or from his father’s brethren. But no consideration was to be had of his mother’s kindred (as the Jewish lawyers say), who could never be capable of the inheritance: which they gather, not only from these words, which determine the inheritance to his family (i. e. the family of the father beforementioned, not to the family of the mother), but from the frequent mention of the father of Mischpachoth, which we translate families, or rather kindreds of the fathers, in the books of Moses, Chronicles, Ezra, and others. From whence this solemn maxim of the Talmudists, The family or kindred of the mother, is never called by the name of kindred: that is, it hath not the effect of a kindred in successions to inheritances. Which is the “same with that in. the ancient book Siphri, Families folloio the fathers; as Mr. Selden observes in the place beforementioned; who in the next chapter (cap. 13.) gives an example, drawn up by Maimonides, of such.a succession out of the Holy Scriptures. Amram had two sons, Aaron and Moses, as we read Exod. vi. 20. If they had both died without issue, Miriam their sister had inherited. And if she had died in like manner, the inheritance.of the family would have reverted to Kohath, the father of Amram:- or “he being dead, to his three sons, the brethren of Amram, viz. Izhar, Hebron, and Uzziel, as the heirs of Kohath. And there would have been no consideration of primogeniture; both because none of them was the firstborn, and because the inheritance was hot in the possession of their father, at the time of his death, &c.. And it shall be nnto the children of Israel a statute of judgment, &c] A law whereby to determine such matters in future times, and to be observed inviolably: so that no father should have power to make any other settlement; but if either by word or writing he declared his will to be that his son should not inherit, his act was null and void: as the Jewish lawyers resolve from these very words, a statute or decree of judgment % L e. as I said, a rule whereby to judge of succession into inheritances. If therefore a man made a will, wherein he declared his daughter or brethren, &c. should not inherit, in case he had no son, it was void, because contraryto this law. (Sec Selden de Succcssionibus, cap. 24.) Ver. 12; And the Lord said nnto Moses, Get thee tip into this mountain Abarim.] Either these words were spoken after all that follows here, and in the book of Deuteronomy, or they were repeated again, when he had repeated his laws, and enforced them by many excellent discourses, and -taught them that famous song, Deut. xxxii. where, in the conclusion of it, (ver. 49.) it is said, that very day he bade him go up this mount Abarim. And there we learn also that Abarim was a long tract of mountains, one of which was called Nebo; and the very top of it called Pisgah. (Sec Deut. xxxiv. 1.), And see the land zvhich I have given to the children of Israel] Take a full view of it, as he did from that high neighbouring mountain, (Deut. iii. 17. xxxiv. 1 — 4.)
Numbers 27:13
And when thou hast seen it, thou also shatt be gathered nnto thy people, as Aaron thy brother teas gathered. Upon Mount Hor, as we read in this book, chap.. xx. 23, 24.
Numbers 27:14
For ye rebelled against my commandment in the desert ofZin, &c. Sec chap. xx. 1. 12. 24. where all this verse is explained.
Numbers 27:15
And the children of Gad after their families. They are reckoned here next to the Simconitcs, because they lay encamped next to them, under the standard of Reuben, (Numb. ii. 10, 11, &c.) OfZephon the family of the Zephonites, &c] They are reckoned up in the same manner, Gen. xlvi. 1G. only he that is here called Zephon, is there called Ziphon; and Osni is there called Ezbon; and Arod called Arodi. And Moses spake nnto the Lord, saying.] He did not speak those.words which follow, immediately after God bade him go up Mount Abarim and die; but first desired he might be permitted to go over Jordan, &c. (Deut.‘iii. 24— 26.) ■’ Unless we can think that lie made the prayer there mentioned, as soon as the sentence was passed upon him, at the waters of Meribah, which doth seem not so likely., Ver; 16. Let the Lord, the Godofthe spirits ofalljlesh, &c] As soon as he found that God was jesolved he should not conduct the people into Canaan, he was concerned for nothing, but for a fitting person to take that charge upon liim. For he had a most generous public spirit, wholly intent upon the good of this people. The God of the spirits of all flesh.] Who hast not only made the souls of all men, but knowest their dispositions, (see chap. xvi. 22.) and understandest who are fit for this weighty employment. Set a man over the congregation. ] To be chief ruler and governor of the people in my place.
Numbers 27:17
Tfliich may go out before them, and which may come in before them, and zvhich mmj lead them out, and which may bring them in. If the latter part of these words.be not a mere repetition of the former (as is usual), then the one relates to the conduct of war, and the other to the management of all their civil affairs. And both of them seem to be a metaphor from shepherds watching over their flocks. That the congregation of the Lord be not as sheep which have no shepherd.] Having none to govern and to take care of them. This is a description of the most miserable condition a people can’ be in, and became a proverb among the Hebrews, (1 Kings xxii. 17. Zach. x. 2. xiii. 7. Matt. ix. 3C.):..
Numbers 27:18
These are the families of the children of Gad, according to those that were numbered of them, forty thousand and five hundred. This tribe also was less by above five thousand. th^n before, (chap. i. 25.) And the Lord said unto Moses, Take thee Joshua the son of Nun.] Who had been a long time servant unto Moses, and attended upon his person, (Exod..xxiv. J3.) well known to Moses, and’ perfectly acquainted with. his administration. A man in whom is the spirit.] Of courage and prudence and the fear of God, with all other gifts necessary in an excellent governor: among which Onkelos reckons the spirit of prophecy; which is not unlikely; And lay thine hand upon him.] Which was a ceremony usual in blessing, (Gen. xlviii. 14, &c.) and in setting men apart, and consecrating them to an office; (chap. viii. 10.) Upon which followed a more abundant measure of the “spirit, as appears from Deut; xxxiv. 9..
Numbers 27:19
The so?is ofJudah, Er and Onan. These were his eldest sons, but died without issue before the children of Israel went down into Egypt, as it here follows. (See Gen. xxxviii. 1, 2, &c.) And set him before Eleazar the priest, and before all the congregation.] Being all assembled for thispur r pose, that all might acknowledge him for the designed successor of Moses, and be witnesses of all that Moses commanded him.. s And give him a charge in their sight.] He told him before them all what God expected from him; and bade hiin be not afraid to execute it. See Deut. xxxi. 7, 8. where he sets down the words of this charge; unto which God presently after added one of his own, (ver. 14, 15. 23.)
Numbers 27:20
And the sons ofJudah after their families were, &c. Now he reckons those of his sons who made families, which were three: as we read also Gen. xlvi. 12. i -. And thou shalt put some of thy honour upon him.] Communicate some of thy authority to him at present; and not let him be any longer as thy minister, but as an associate in the government. The word we translate honour being t glory in the Hebrew,, it made Onkelos and other
Numbers 27:21
And the sonsofPharez were Hezron, &c. Here he numbers two of Judah’s grandchildren, as he did one of Reuben’s, ver. G. only with this difference, that these two made families in Israel, which his grandson did not; they being substituted instead of Er and Onan, who died without children. Or rather, the family of PhaTez growing very great, there was a subdivision made of it. into the other families, who were all still Pharezitcs (for Pharez had no other children but these two, to make a family of that name), but called by these two names of Hczrbnites and Hamulites, because the Pharezites were grown too big to be one family, and therefore parted into two. And he shall stand before Eleazar the priest, &c] For the encouragement of Joshua to undertake this charge, he assures him he shall never want direction from God what to do when he was in any doubt; but, in the manner he prescribed, most certainly receive it.. And what is here said concerning him, belongs to all their succeeding governors. And it is observed by Maimonides, and other Jewish doctors, that tho high-priest stood before the kings of Israel out of great respect to them: but no king is said to stand before the high-priest, but only in this case, when he was to consult the holy oracle; that it might appear the honour was given not to the priest, but unto the Divine Majesty, whom he consulted by the priest. Who shall ask counsel for him, after the judgment of nrim.] Because the word thummim is here wanting, some understand these words, as if he had said, the high-priest shall ask counsel for him, by the illumination of the Spirit of God. So Convadus Pellicanus. But the word thummim, in all likelihood, is here to be understood, though not expressed, being always joined with nrim (except in^his and one other place, where urim only is named, after a short manner of speaking), in Exod.xxYiii. Deut. xxxiii. Ezra ii. Nehem. vii. For they were inseparable from the breast-plate of judgment, as it is called Exod. xxviii. 30. (see there) with which the high-priest appeared before God when he consulted him in great affairs concerning the public safety, more especially in times of war; of which we. have many instances in Judg. i. 1. xx. 18. 1 Sam. xiv. 18. xxviii. G. David, indeed, is said to consult God by the ephod, but it must be observed that the breast-plate was annexed to it; which Abiathar brought along with him when he fled from Saul, who commanded the priests to be slain, 1 Sam. xxii. 2. 9. xxx. 8. 2 Sam. v. 19. And it is further to be noted, that, though David thus frequently consulted God this way, being engaged in wars, yet we never read that Solomon asked counsel by it, being a peaceable king.. Grotius also observes, that Joshua now, and the kings of Judah afterward, therefore stood before tho priest, that they might be near to thewnwtand thummim, which he had upon his bTeast; without which he could not receive any answer, (De imperii Sum. Potest, &c. cap. 6.) Before the Lord.] The high-priest never inquired by urim and thummim, but standing before the LoTd; that is, before the ark, where the Schechinah was. At his word shall they go out, and at his word shall they; come in;] That is, saith Grotius, in the plagfc forenamed, at the word of the Lord, by the judgment of urim, which goes just before. Others, at theword of the priest; which cOmfcs to the same. And this the Hebrew doctors understand concerning the people of Israel making war; which is wont to be meant in Scripture, by the words going out and coming in. And they distinguish between tho war that was made by the Divine commandment (against the seven nations of Canaan, and against Amalek), and that which was voluntary against any of their neighbours, or others, as there should be reason. In the former case, they think there was no need to, ask whether they should make war or not, because it was commanded; and Joshua and the kings afterward’ did it when they pleased. But in the other, they were not.to make war without this Divine order. (See Selden, lib. iii. de Synedr. cap* 12. n. 4.) But itis. plain from Judg. i. 1. that they consulted the Lord also in ( the first sort of war (with the people of Canaan), how to manage it to the best advantage. Both he and, all the children of Israel with him, even all the congregation.] By the first word [he] the Jews understand Joshua, and all the succeeding princes of Israel, who were bound to advise with God by urim and thummim before they made war. And by the next words [all the children of Israel with kirn] they understand the priest that was particularly anointed to go with the people to war, (Deut. xx. 2.) And by the last words [the whole congregation] they understand the seventy elders, or the great Sanhedrin. So Maimonides, Abarbinel, and a great many others, expound these words (as Mr. Selden shews in the same place), from which they have framed this general maxim, that no private man might consult this oracle, but the king, and the head of the great Sanhedrin, and he that was appointed by all the people in their name. And that col ha edah [all the congregation] signifies frequently the great assembly of the elders and judges. (Seo also Bertram.de Repub. Jud. p. 72.) Here the Jews start a difficulty, as they account it, why we never read in the whole book of Joshua, that he consulted the. Lord after this manner; but as soon as ever he. was dead they did, (Judg. i. 1.) From whence Abarbinel concludes, that Joshua was bound to £0 this only at the first entrance upon his office, that all Israel might know he.was Moses’s successor, and that God was with him: tut that afterward the spirit of prophecy rested upon him, and conducted him without this oracle. But if nothing was done that is not recorded in the Scripture, he might as well have said, that Joshua never consulted the oracle at all; for we do not read he did, though he be here so ordered. R. Levi ben Gersom, therefore, seems.to me to speak more.reasonably, when he says, that those words in the beginning of the book of Judges do not import that they did not consult God by urim in the life of Joshua, but only that after his death tho children of Israel would not adventure \o proceed in the war of Canaan without the same direction. And there is something else which they might havo observed from this verse, with great reason, which is, how much inferior Joshua wasto Moses, though he succeeded him in the conduct of the people. For Moses never made use of the nrim and thummim to consult God by the highpriest, but went directly and immediately to God himself: whereas Joshua was not admitted to such familiarity; nor
Numbers 27:22
These are the families of Judah, according to those that were numbered of them, threescore and sixteen thousand and five hundred. This tribe was very numerous before, above all the rest; and now this new generation, which sprung up instead of the old (who were all destroyed except Caleb), exceeded them two thousand. So faithful was God to his promise, that this should be a most powerful tribe. (Sec Numb. i. 27.) Vct. 23. Tlie sons of Issachar after their families.] He and Zebulonare mentioned next, because they lay encamped together, under the standard of Judah. (See Numb. ii. 5 — 7.) •. Of Tola, the family of the Tolaites.] A wonderful fruitful family, and very valiant: there being of this one family twenty-two thousand and six hundred men in tho days of 1 David, (1 Chron. vii. 2.) • OfPua, the family of the Punites.] He is called Phuvah, Gen. xlvi. 13.
Of Jashub. Who is called Job in the same place..
Threescore and four thousand and three hundred. This tribe also was exceedingly increased; being near ten thousand more now than they were at their first numbering, (chap. i. 29. ii. G.) Ver. 2G. Of the sons of Zebulun after their families.] There is no chango in their names; which are the same, without any alteration, as when they went into Egypt, (Gen. xlvi. 14.)
Those that were numbered of them, threescore thousand and five hundred. This tribe likewise was increased above three thousand since the former numbering, (see chap. i. 31.) And so the whole camp of Judah was mightily augmented, as that of Reuben was diminished,
The sons of Joseph after their families.”. See Gen. xlvi. 20.
Of the sons of Manasseh, of Machir, &c. This was the only son; but those descended from him, by an usual manner of speaking, are called Manassch’ssons also, being his grandsons. Some think indeed that Manasseh had other sons, which they gather from Gen. 1. 22. but, if ho had, their families were extinct; but none but Machir and his posterity had any inheritance in the land of Canaan, Josh. xvii. 1, 2. where the grandchildren are called his children. Machir begat Gilead, and of Gilead came the family of the Gileadites.] They were not a distinct family from the Machirites, but the very same; Machir having no son but Gilead. Therefore that family, which at first was called Machirites, was afterward called Gileadites; or it was indifferently called either by the one or the other.’
Tliese are the sdns of Gilead, ofJeezer. Called Abiezer, Josh. xvii. 2. 1 The family of the Jeezerites, &c] The posterity of Gilead grew so numerous, that his sons made families, and not only households: so that the name of Gileadites being too general to distinguish them all, they were called, at length, by the name of his sons.
Of Asriel, the family of the Asrielites, &c. This, and all the rest that follow, are mentioned as the sons of Gilead; for each of whose children there was a lot in the land of Canaan, (Josh. xvii. 2.)
And Zelophehad the sonofHepher had no sons, but daughters, &c. Whose case is considered in the next, and in the last chapter of this book; where they are ordered to have an inheritance among their father’s brethren, but to marry into their own tribe. And their. posterity, I suppose, were called after their grandfather’s name, Hepherites: for such a family there was, as Moses tells us in the foregoing verse. Ver. 34/ Numbered of them fiftxj-two thousand and seven hundred.] If this be compared with chap.i. 35. it will appear that this tribe was increased above twenty thousand: which is the greatest increase of any other; and made good the prophecy of Jacob concerning the children of Joseph, (Gen. xlix. 22.)
” These are the sons of Ephraim, after their families. He is mentioned after Manasseh, because he was his younger brother: yet in their, encampment, this tribe had the standard under which Manasseh marched, (Numb, ii. 18, &c) Of Shuthelah, the family of the Shnthelites, &c] He is mentioned first also in 1 Chron. vii. 20. where the next son Becher^is called Bcred; and Tahan called Tahath. For time is wOnt to make great alterations in the names of persons and places. < Vcr.3G. These are the sons of Shuthelah, of Eran, the