Worthy.Bible » DARBY » Genesis » Chapter 22 » Verse 17

Genesis 22:17 Darby English Bible (DARBY)

17 I will richly bless thee, and greatly multiply thy seed, as the stars of heaven, and as the sand that is on the sea-shore; and thy seed shall possess the gate of his enemies;

Cross Reference

Luke 1:68-75 DARBY

Blessed be [the] Lord the God of Israel, because he has visited and wrought redemption for his people, and raised up a horn of deliverance for us in the house of David his servant; as he spoke by [the] mouth of his holy prophets, who have been since the world began; deliverance from our enemies and out of the hand of all who hate us; to fulfil mercy with our fathers and remember his holy covenant, [the] oath which he swore to Abraham our father, to give us, that, saved out of the hand of our enemies, we should serve him without fear in piety and righteousness before him all our days.

Daniel 2:44-45 DARBY

And in the days of these kings shall the God of the heavens set up a kingdom which shall never be destroyed; and the sovereignty thereof shall not be left to another people: it shall break in pieces and consume all these kingdoms, but itself shall stand for ever. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold, -- the great God hath made known to the king what shall come to pass hereafter. And the dream is certain, and the interpretation of it sure.

Psalms 72:8-9 DARBY

And he shall have dominion from sea to sea, and from the river unto the ends of the earth. The dwellers in the desert shall bow before him, and his enemies shall lick the dust.

Psalms 2:8-9 DARBY

Ask of me, and I will give thee nations for an inheritance, and for thy possession the ends of the earth: Thou shalt break them with a sceptre of iron, as a potter's vessel thou shalt dash them in pieces.

2 Samuel 10:1-19 DARBY

And it came to pass after this that the king of the children of Ammon died, and Hanun his son reigned in his stead. And David said, I will shew kindness to Hanun the son of Nahash, as his father shewed kindness to me. And David sent to comfort him by the hand of his servants for his father. And David's servants came into the land of the children of Ammon. And the princes of the children of Ammon said to Hanun their lord, Is it, in thine eyes, to honour thy father that David has sent comforters to thee? Is it not to search the city and to spy it out, and to overthrow it, that David has sent his servants to thee? And Hanun took David's servants, and had the one half of their beards shaved off, and their raiment cut off in the midst, as far as their buttocks, and sent them away. And they told [it] to David; and he sent to meet them, for the men were greatly ashamed. And the king said, Abide at Jericho until your beards be grown, and then return. And the children of Ammon saw that they had made themselves odious to David; and the children of Ammon sent and hired the Syrians of Beth-Rehob, and the Syrians of Zoba, twenty thousand footmen, and the king of Maacah [with] a thousand men, and the men of Tob twelve thousand men. And David heard [of it], and he sent Joab, and all the host, the mighty men. And the children of Ammon came out, and put the battle in array at the entrance of the gate; and the Syrians of Zoba and of Rehob, and the men of Tob and Maacah were by themselves in the field. And Joab saw that the front of the battle was against him before and behind; and he chose out of all the choice men of Israel, and put them in array against the Syrians; and the rest of the people he gave into the hand of Abishai his brother that he might array them against the children of Ammon. And he said, If the Syrians be too strong for me, then thou shalt help me; and if the children of Ammon be too strong for thee, then I will come and help thee. Be strong, and let us shew ourselves valiant for our people and for the cities of our God; and Jehovah do what is good in his sight. And Joab drew near, and the people that were with him, unto the battle against the Syrians; and they fled before him. And when the children of Ammon saw that the Syrians fled, they fled before Abishai, and entered into the city. And Joab returned from the children of Ammon, and came to Jerusalem. And when the Syrians saw that they were routed before Israel, they gathered themselves together. And Hadarezer sent, and drew forth the Syrians that were beyond the river; and they came to Helam; and Shobach the captain of the host of Hadarezer [went] before them. And it was told David; and he gathered all Israel, and passed over the Jordan, and came to Helam. And the Syrians set themselves in array against David, and fought with him. And the Syrians fled before Israel; and David slew of the Syrians seven hundred [in] chariots, and forty thousand horsemen, and smote Shobach the captain of their host, who died there. And all the kings that were servants to Hadarezer saw that they were routed before Israel, and they made peace with Israel, and served them. And the Syrians feared to help the children of Ammon any more.

2 Samuel 8:1-18 DARBY

And after this it came to pass that David smote the Philistines, and subdued them; and David took the power of the capital out of the hand of the Philistines. And he smote the Moabites, and measured them with a line, making them lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. And the Moabites became David's servants, [and] brought gifts. And David smote Hadadezer, the son of Rehob, king of Zobah, as he went to recover his dominion by the river Euphrates. And David took from him one thousand seven hundred horsemen, and twenty thousand footmen; and David houghed all the chariot [horses], but reserved of them [for] a hundred chariots. And the Syrians of Damascus came to help Hadadezer king of Zobah, and David smote of the Syrians twenty-two thousand men. And David put garrisons in Syria of Damascus; and the Syrians became servants to David, [and] brought gifts. And Jehovah preserved David whithersoever he went. And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem. And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much bronze. And Toi king of Hamath heard that David had smitten all the forces of Hadadezer; and Toi sent Joram his son to king David, to inquire of his welfare, and to congratulate him, because he had fought against Hadadezer and smitten him; for Hadadezer was continually at war with Toi. And he brought with him vessels of silver, and vessels of gold, and vessels of bronze. Them also king David dedicated to Jehovah, with the silver and the gold that he had dedicated of all the nations that he had subdued: of the Syrians, and of the Moabites, and of the children of Ammon, and of the Philistines, and of the Amalekites, and of the spoil of Hadadezer, the son of Rehob, king of Zobah. And David made him a name when he returned, after he had smitten the Syrians in the valley of salt, eighteen thousand [men]. And he put garrisons in Edom: throughout Edom did he put garrisons; and all they of Edom became servants to David. And Jehovah preserved David whithersoever he went. And David reigned over all Israel; and David executed judgment and justice to all his people. And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud was chronicler; and Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests; and Seraiah was scribe; and Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David's sons were chief rulers.

Joshua 1:1-10 DARBY

And it came to pass after the death of Moses the servant of Jehovah, that Jehovah spoke to Joshua the son of Nun, Moses' attendant, saying, Moses my servant is dead; and now, rise up, go over this Jordan, thou and all this people, into the land which I give unto them, to the children of Israel. Every place whereon the sole of your foot shall tread have I given to you, as I said unto Moses. From the wilderness and this Lebanon to the great river, the river Euphrates, the whole land of the Hittites, to the great sea, toward the going down of the sun, shall be your border. None shall be able to stand before thee all the days of thy life: as I was with Moses, so will I be with thee; I will not leave thee, neither will I forsake thee. Be strong and courageous, for thou shalt cause this people to inherit the land which I have sworn unto their fathers to give them. Only be strong and very courageous, that thou mayest take heed to do according to all the law that Moses my servant commanded thee. Turn not from it to the right or to the left, that thou mayest prosper whithersoever thou goest. This book of the law shall not depart from thy mouth; and thou shalt meditate upon it day and night, that thou mayest take heed to do according to all that is written therein; for then shalt thou have good success in thy ways, and then shalt thou prosper. Have I not commanded thee: Be strong and courageous? Be not afraid, neither be dismayed; for Jehovah thy God is with thee whithersoever thou goest. And Joshua commanded the officers of the people, saying,

Deuteronomy 28:2-13 DARBY

and all these blessings shall come on thee and overtake thee, if thou shalt hearken unto the voice of Jehovah thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy womb, and the fruit of thy ground, and the fruit of thy cattle, the offspring of thy kine, and the increase of thy sheep. Blessed shall be thy basket and thy kneading-trough. Blessed shalt thou be in thy coming in, and blessed shalt thou be in thy going out. Jehovah will give up, smitten before thee, thine enemies that rise up against thee; they shall come out against thee one way, and by seven ways shall they flee before thee. Jehovah will command blessing on thee in thy granaries, and in all the business of thy hand; and he will bless thee in the land which Jehovah thy God giveth thee. Jehovah will establish thee unto himself a holy people as he hath sworn unto thee, if thou keep the commandments of Jehovah thy God, and walk in his ways. And all peoples of the earth shall see that thou art called by the name of Jehovah, and they shall be afraid of thee. And Jehovah will give thee abundance of good, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land that Jehovah swore unto thy fathers to give thee. Jehovah will open to thee his good treasure, the heavens, to give rain unto thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow. And Jehovah will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou hearken unto the commandments of Jehovah thy God, which I command thee this day, to keep and to do them,

Numbers 24:17-19 DARBY

I shall see him, but not now; I shall behold him, but not nigh: There cometh a Star out of Jacob, and a Sceptre shall rise out of Israel, and he shall cut in pieces the corners of Moab, and destroy all the sons of tumult. And Edom shall be a possession, and Seir a possession, -- they, his enemies; but Israel will do valiantly. And one out of Jacob shall have dominion, and will destroy out of the city what remaineth.

Genesis 49:25-26 DARBY

From the ùGod of thy father, and he will help thee; And from the Almighty, and he will bless thee -- With blessings of heaven from above, With blessings of the deep that lieth under, With blessings of the breast and of the womb. The blessings of thy father surpass the blessings of my ancestors, Unto the bounds of the everlasting hills: They shall be on the head of Joseph, And on the crown of the head of him that was separated from his brethren.

Genesis 28:14-22 DARBY

And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and in thy seed shall all the families of the earth be blessed. And behold, I am with thee, and will keep thee in all [places] to which thou goest, and will bring thee again into this land; for I will not leave thee until I have done what I have spoken to thee of. And Jacob awoke from his sleep, and said, Surely Jehovah is in this place, and I knew [it] not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose early in the morning, and took the stone that he had made his pillow, and set it up [for] a pillar, and poured oil on the top of it. And he called the name of that place Beth-el; but the name of that city was Luz at the first. And Jacob vowed a vow, saying, If God will be with me, and keep me on this road that I go, and will give me bread to eat, and a garment to put on, and I come again to my father's house in peace -- then shall Jehovah be my God. And this stone, which I have set up [for] a pillar, shall be God's house; and of all that thou wilt give me I will without fail give the tenth to thee.

Genesis 27:28-29 DARBY

And God give thee of the dew of heaven, And of the fatness of the earth, And plenty of corn and new wine. Let peoples serve thee, And races bow down to thee. Be lord over thy brethren, And let thy mother's sons bow down to thee. Cursed be they that curse thee, And blessed be they that bless thee.

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Genesis 22

Commentary on Genesis 22 Keil & Delitzsch Commentary


Verses 1-4

Offering Up of Isaac. - For many years had Abraham waited to be fulfilled. At length the Lord had given him the desired heir of his body by his wife Sarah, and directed him to send away the son of the maid. And now that this son had grown into a young man, the word of God came to Abraham to offer up this very son, who had been given to him as the heir of the promise, for a burnt-offering, upon one of the mountains which should be shown him. This word did not come from his own heart, - was not a thought suggested by the sight of the human sacrifices of the Canaanites, that he would offer a similar sacrifice to his God; nor did it originate with the tempter to evil. The word came from Ha-Elohim , the personal, true God, who tried him ( נסּה ), i.e., demanded the sacrifice of the only, beloved son, as a proof and attestation of his faith. The issue shows, that God did not desire the sacrifice of Isaac by slaying and burning him upon the altar, but his complete surrender, and a willingness to offer him up to God even by death.

Nevertheless the divine command was given in such a form, that Abraham could not understand it in any other way than as requiring an outward burnt-offering, because there was no other way in which Abraham could accomplish the complete surrender of Isaac, than by an actual preparation for really offering the desired sacrifice. This constituted the trial, which necessarily produced a severe internal conflict in his mind. Ratio humana simpliciter concluderet aut mentiri promissionem aut mandatum non esse Dei sed Diaboli; est enim contradictio manifesta. Si enim debet occidi Isaac, irrita est promissio; sin rata est promissio, impossibile est hoc esse Dei mandatum ( Luther ). But Abraham brought his reason into captivity to the obedience of faith. He did not question the truth of the word of God, which had been addressed to him in a mode that was to his mind perfectly infallible (not in a vision of the night, however, of which there is not a syllable in the text), but he stood firm in his faith, “accounting that god was able to raise him up, even from the dead” Hebrews 11:19). Without taking counsel with flesh and blood, Abraham started early in the morning (Genesis 22:3, Genesis 22:4), with his son Isaac and two servants, to obey the divine command; and on the third day (for the distance from Beersheba to Jerusalem is about 20 1/2 hours; Rob. Pal. iii. App. 66, 67) he saw in the distance the place mentioned by God, the land of Moriah, i.e., the mountainous country round about Jerusalem. The name מריּה , composed of the Hophal partic. of ראה and the divine name יה , an abbreviation of יהוה (lit., “the shown of Jehovah ,” equivalent to the manifestation of Jehovah ), is no doubt used proleptically in Genesis 22:2, and given to the mountain upon which the sacrifice was to be made, with direct reference to this event and the appearance of Jehovah to Abraham there. This is confirmed by Genesis 22:14, where the name is connected with the event, and explained in the fuller expression Jehovah-jireh . On the ground of this passage the mountain upon which Solomon built the temple is called המּריּה with reference to the appearance of the angel of the Lord to David on that mountain at the threshing-floor of Araunah (2 Samuel 24:16-17), the old name being revived by this appearance.


Verses 5-8

When in sight of the distant mountain, Abraham left the servants behind with the ass, that he might perform the last and hardest part of the journey alone with Isaac, and, as he said to the servants, “ worship yonder and then return .” The servants were not to see what would take place there; for they could not understand this “worship,” and the issue even to him, notwithstanding his saying “we will come again to you,” was still involved in the deepest obscurity. This last part of the journey is circumstantially described in Genesis 22:6-8, to show how strong a conflict every step produced in the paternal heart of the patriarch. They go both together, he with the fire and the knife in his hand, and his son with the wood for the sacrifice upon his shoulder. Isaac asks his father, where is the lamb for the burnt-offering; and the father replies, not “Thou wilt be it, my son,” but “God ( Elohim without the article - God as the all-pervading supreme power) will provide it;” for he will not and cannot yet communicate the divine command to his son. Non vult filium macerare longa cruce et tentatione ( Luther ).


Verse 9-10

Having arrived at the appointed place, Abraham built an altar, arranged the wood upon it, bound his son and laid him upon the wood of the altar, and then stretched out his hand and took the knife to slay his son.


Verses 11-13

In this eventful moment, when Isaac lay bound like a lamb upon the altar, about to receive the fatal stroke, the angel of the Lord called down from heaven to Abraham to stop, and do his son no harm. For the Lord now knew that Abraham was אלהים ירא God-fearing, and that his obedience of faith did extend even to the sacrifice of his own beloved son. The sacrifice was already accomplished in his heart, and he had fully satisfied the requirements of God. He was not to slay his son: therefore God prevented the outward fulfilment of the sacrifice by an immediate interposition, and showed him a ram, which he saw, probably being led to look round through a rustling behind him, with its horns fast in a thicket ( אחר adv . behind, in the background); and as an offering provided by God Himself, he sacrificed it instead of his son.


Verse 14

From this interposition of God, Abraham called the place Jehovah-jireh , “ Jehovah sees,” i.e., according to Genesis 22:8, provides, providet ; so that ( אשׁר , as in Genesis 13:16, is equivalent to כּן על , Genesis 10:9) men are still accustomed to say, “ On the mountain where Jehovah appears ” ( יראה ), from which the name Moriah arose. The rendering “on the mount of Jehovah it is provided” is not allowable, for the Niphal of the verb does not mean provideri , but “appear.” Moreover, in this case the medium of God's seeing or interposition was His appearing.


Verses 15-19

After Abraham had offered the ram, the angel of the Lord called to him a second time from heaven, and with a solemn oath renewed the former promises, as a reward for this proof of his obedience of faith (cf. Genesis 12:2-3). To confirm their unchangeableness, Jehovah swore by Himself (cf. Hebrews 6:13.), a thing which never occurs again in His intercourse with the patriarchs; so that subsequently not only do we find repeated references to this oath (Genesis 24:7; Genesis 26:3; Genesis 50:24; Exodus 13:5, Exodus 13:11; Exodus 33:1, etc.), but, as Luther observes, all that is said in Psalms 89:36; Psalms 132:11; Psalms 110:4 respecting the oath given to David, is founded upon this. Sicut enim promissio seminis Abrahae derivata est in semen Davidis, ita Scriptura S. jusjurandum Abrahae datum in personam Davidis transfert . For in the promise upon which these psalms are based nothing is said about an oath (cf. 2 Sam 7; 1 Chronicles 17:1). The declaration on oath is still further confirmed by the addition of יהוה נאם “ edict ( Ausspruch ) of Jehovah, ” which, frequently as it occurs in the prophets, is met with in the Pentateuch only in Numbers 14:28, and (without Jehovah ) in the oracles of Balaam, Numbers 24:3, Numbers 24:15-16. As the promise was intensified in form, so was it also in substance. To express the innumerable multiplication of the seed in the strongest possible way, a comparison with the sand of the sea-shore is added to the previous simile of the stars. And this seed is also promised the possession of the gate of its enemies, i.e., the conquest of the enemy and the capture of his cities (cf. Genesis 24:60).

This glorious result of the test so victoriously stood by Abraham, not only sustains the historical character of the event itself, but shows in the clearest manner that the trial was necessary to the patriarch's life of faith, and of fundamental importance to his position in relation to the history of salvation. The question, whether the true God could demand a human sacrifice, was settled by the fact that God Himself prevented the completion of the sacrifice; and the difficulty, that at any rate God contradicted Himself, if He first of all demanded a sacrifice and then prevented it from being offered, is met by the significant interchange of the names of God, since God, who commanded Abraham to offer up Isaac, is called Ha-Elohim , whilst the actual completion of the sacrifice is prevented by “the angel of Jehovah ,” who is identical with Jehovah Himself. The sacrifice of the heir, who had been both promised and bestowed, was demanded neither by Jehovah , the God of salvation or covenant God, who had given Abraham this only son as the heir of the promise, nor by Elohim , God as creator, who has the power to give life and take it away, but by He-Elohim , the true God, whom Abraham had acknowledged and adored as his personal God, and with whom he had entered into a personal relation. Coming from the true God whom Abraham served, the demand could have no other object than to purify and sanctify the feelings of the patriarch's heart towards his son and towards his God, in accordance with the great purpose of his call. It was designed to purify his love to the son of his body from all the dross of carnal self-love and natural selfishness which might still adhere to it, and so to transform it into love to God, from whom he had received him, that he should no longer love the beloved son as his flesh and blood, but simply and solely as a gift of grace, as belonging to his God-a trust committed to him, which he should be ready at any moment to give back to God. As he had left his country, kindred, and father's house at the call of God (Genesis 12:1), so was he in his walk with God cheerfully to offer up even his only son, the object of all his longing, the hope of his life, the joy of his old age. And still more than this, not only did he possess and love in Isaac the heir of his possessions (Genesis 15:2), but it was upon him that all the promises of God rested: in Isaac should his seed be called (Genesis 21:12). By the demand that he should sacrifice to God this only son of his wife Sarah, in whom his seed was to grow into a multitude of nations (Genesis 17:4, Genesis 17:6, Genesis 17:16), the divine promise itself seemed to be cancelled, and the fulfilment not only of the desires of his heart, but also of the repeated promises of his God, to be frustrated. And by this demand his faith was to be perfected into unconditional trust in God, into the firm assurance that God could even raise him up from the dead. - But this trial was not only one of significance to Abraham, by perfecting him, through the conquest of flesh and blood, to be the father of the faithful, the progenitor of the Church of God; Isaac also was to be prepared and sanctified by it for his vocation in connection with the history of salvation. In permitting himself to be bound and laid upon the altar without resistance, he gave up his natural life to death, to rise to a new life through the grace of God. On the altar he was sanctified to God, dedicated as the first beginning of the holy Church of God, and thus “the dedication of the first-born, which was afterwards enjoined in the law, was perfectly fulfilled in him.” If therefore the divine command exhibits in the most impressive way the earnestness of the demand of God upon His people to sacrifice all to Him, not excepting the dearest of their possessions (cf. Matthew 10:37, and Luke 14:26); the issue of the trial teaches that the true God does not demand a literal human sacrifice from His worshippers, but the spiritual sacrifice of an unconditional denial of the natural life, even to submission to death itself. By the sacrifice of a ram as a burnt-offering in the place of his son, under divine direction, not only was animal sacrifice substituted for human, and sanctioned as an acceptable symbol of spiritual self-sacrifice, but the offering of human sacrifices by the heathen was condemned and rejected as an ungodly ἐθελοθρησεία . And this was done by Jehovah , the God of salvation, who prevented the outward completion of the sacrifice. By this the event acquires prophetic importance for the Church of the Lord, to which the place of sacrifice points with peculiar clearness, viz., Mount Moriah, upon which under the legal economy all the typical sacrifices were offered to Jehovah ; upon which also, in the fulness of time, God the Father gave up His only-begotten Son as an atoning sacrifice for the sins of the whole world, that by this one true sacrifice the shadows of the typical sacrifices might be rendered both real and true. If therefore the appointment of Moriah as the scene of the sacrifice of Isaac, and the offering of a ram in his stead, were primarily only typical in relation to the significance and intent of the Old Testament institution of sacrifice; this type already pointed to the antitype to appear in the future, when the eternal love of the heavenly Father would perform what it had demanded of Abraham; that is to say, when God would not spare His only Son, but give Him up to the real death, which Isaac suffered only in spirit, that we also might die with Christ spiritually, and rise with Him to everlasting life (Romans 8:32; Romans 6:5, etc.).


Verses 20-24

Descendants of Nahor. - With the sacrifice of Isaac the test of Abraham's faith was now complete, and the purpose of his divine calling answered: the history of his life, therefore, now hastens to its termination. But first of all there is introduced quite appropriately an account of the family of his brother Nahor, which is so far in place immediately after the story of the sacrifice of Isaac, that it prepares the way for the history of the marriage of the heir of the promise. The connection is pointed out in Genesis 22:20, as compared with Genesis 11:29, in the expression, “ she also .” Nahor, like Ishmael and Jacob, had twelve sons, eight by his wife Milcah and four by his concubine; whereas Jacob had his by two wives and two maids, and Ishmael apparently all by one wife. This difference with regard to the mothers proves that the agreement as to the number twelve rests upon a good historical tradition, and is no product of a later myth, which traced to Nahor the same number of tribes as to Ishmael and Jacob. For it is a perfectly groundless assertion or assumption, that Nahor's twelve sons were the fathers of as many tribes. There are only a few names, of which it is probable that their bearers were the founders of tribes of the same name. On Uz , see Genesis 10:23. Buz is mentioned in Jeremiah 25:23 along with Dedan and Tema as an Arabian tribe; and Elihu was a Buzite of the family of Ram (Job 32:2). Kemuel, the father of Aram, was not the founder of the Aramaeans, but the forefather of the family of Ram, to which the Buzite Elihu belonged, - Aram being written for Ram, like Arammim in 2 Kings 8:29 for Rammim in 2 Chronicles 22:5. Chesed again was not the father of the Chasdim (Chaldeans), for they were older than Chesed; at the most he was only the founder of one branch of the Chasdim , possibly those who stole Job's camels ( Knobel ; vid., Job 1:17). Of the remaining names, Bethuel was not the founder of a tribe, but the father of Laban and Rebekah (Genesis 25:20). The others are never met with again, with the exception of Maachach , from whom probably the Maachites (Deuteronomy 3:14; Joshua 12:5) in the land of Maacah, a small Arabian kingdom in the time of David (2 Samuel 10:6, 2 Samuel 10:8; 1 Chronicles 19:6), derived their origin and name; though Maachah frequently occurs as the name of a person (1 Kings 2:39; 1 Chronicles 11:43; 1 Chronicles 27:16).