1 Chronicles 15
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1 Chronicles 15
David Prepares a Place for the Ark
1And David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent.
Jamieson-Fausset-Brown
CHAPTER 15
1Ch 15:1-24. David Brings the Ark from Obededom.
1. David made him houses in the city of David--Through the liberality of his Tyrian ally (1Ch 14:1), David was enabled to erect not only a palace for himself, but to furnish suitable accommodation for his numerous family. Where polygamy prevails, each wife has a separate house or suite of apartments for herself and children.
prepared a place for the ark of God, and pitched for it a tent--that is, made an entirely new one upon the model of the former. The old tabernacle, which Moses had constructed in the wilderness and which had hitherto served the purpose of a sacred covering, was to be left at Gibeon, either because of the unwillingness of the inhabitants to part with such a venerable relic, or because there was no use for it in Jerusalem, where a more solid and sumptuous edifice was contemplated. If it appear surprising that David "made him houses" before he prepared this new tabernacle, it should be remembered that he had received no divine intimation respecting such a work.
CHAPTER 15
1Ch 15:1-24. David Brings the Ark from Obededom.
1. David made him houses in the city of David--Through the liberality of his Tyrian ally (1Ch 14:1), David was enabled to erect not only a palace for himself, but to furnish suitable accommodation for his numerous family. Where polygamy prevails, each wife has a separate house or suite of apartments for herself and children.
prepared a place for the ark of God, and pitched for it a tent--that is, made an entirely new one upon the model of the former. The old tabernacle, which Moses had constructed in the wilderness and which had hitherto served the purpose of a sacred covering, was to be left at Gibeon, either because of the unwillingness of the inhabitants to part with such a venerable relic, or because there was no use for it in Jerusalem, where a more solid and sumptuous edifice was contemplated. If it appear surprising that David "made him houses" before he prepared this new tabernacle, it should be remembered that he had received no divine intimation respecting such a work.
The Pulpit Commentary
The contents of this verse and the following verses up to the twenty-fifth have no parallel in the Book of Samuel, and excite suggestion respecting the different objects with which the compiler of Chronicles wrote, as compared with those of the author of the former work. They also direct fresh attention to the sources upon which they drew. The history of the preparations made for the reception of the ark, and for its safe and religious escort into the city, is now proceeded with. These preparations occupied the three months, or part of the three months, spoken of in 1Ch_13:14. The houses may have been both his own (1Ch_14:1) and the buildings referred to in 1Ch_11:8 and 2Sa_5:9. The old tent, or tabernacle, is repeatedly alluded to, as in 1Ch_16:39; 2Ch_1:3. It will be remembered that the tabernacle established by Joshua at Shiloh remained there till the time of Eli, and the ark within it (1Sa_3:3). Afterwards we find it removed to Nob, for there David ate the shewbread (1Sa_21:6). From thence, very possibly after the savage slaughter of the priests by the order of Saul, it was removed, and we find it at Gibeon, according to the above references. Here at Gibeon was an altar and "high place," which, in the earlier time of Solomon, formed the chief religious centre. The wanderings of the ark already given from Shiloh, through Philistia to Beth-she-mesh, Kirjath-jearim, Perez-uzzah, now land it in this tent in Jerusalem. It is no more sheltered in the tabernacle. But the tabernacle, as well as the ark, was ultimately brought to the new-built temple of Solomon (1Ki_8:4; 1Ch_9:19; 2Ch_1:4).
The contents of this verse and the following verses up to the twenty-fifth have no parallel in the Book of Samuel, and excite suggestion respecting the different objects with which the compiler of Chronicles wrote, as compared with those of the author of the former work. They also direct fresh attention to the sources upon which they drew. The history of the preparations made for the reception of the ark, and for its safe and religious escort into the city, is now proceeded with. These preparations occupied the three months, or part of the three months, spoken of in 1Ch_13:14. The houses may have been both his own (1Ch_14:1) and the buildings referred to in 1Ch_11:8 and 2Sa_5:9. The old tent, or tabernacle, is repeatedly alluded to, as in 1Ch_16:39; 2Ch_1:3. It will be remembered that the tabernacle established by Joshua at Shiloh remained there till the time of Eli, and the ark within it (1Sa_3:3). Afterwards we find it removed to Nob, for there David ate the shewbread (1Sa_21:6). From thence, very possibly after the savage slaughter of the priests by the order of Saul, it was removed, and we find it at Gibeon, according to the above references. Here at Gibeon was an altar and "high place," which, in the earlier time of Solomon, formed the chief religious centre. The wanderings of the ark already given from Shiloh, through Philistia to Beth-she-mesh, Kirjath-jearim, Perez-uzzah, now land it in this tent in Jerusalem. It is no more sheltered in the tabernacle. But the tabernacle, as well as the ark, was ultimately brought to the new-built temple of Solomon (1Ki_8:4; 1Ch_9:19; 2Ch_1:4).
2Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever.
Jamieson-Fausset-Brown
2. Then David said, None ought to carry the ark of God but the Levites--After the lapse of three months (1Ch 13:14) the purpose of transporting the ark to Jerusalem was resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe that marred the first attempt. In preparing for the solemn procession that was now to usher the sacred symbol into its resting-place, David took special care that the carriage should be regulated in strict conformity to the law (Nu 4:5, 15; 7:9; 10:17).
2. Then David said, None ought to carry the ark of God but the Levites--After the lapse of three months (1Ch 13:14) the purpose of transporting the ark to Jerusalem was resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe that marred the first attempt. In preparing for the solemn procession that was now to usher the sacred symbol into its resting-place, David took special care that the carriage should be regulated in strict conformity to the law (Nu 4:5, 15; 7:9; 10:17).
The Pulpit Commentary
This verse together with 1Ch_15:12-15 show that the severe lesson of the destruction of Uzzah had been laid to heart, and had made David supremely anxious to take better counsel of the Law. Uzzah, though possibly the son of a Levite, more probably of a Hivite (Jos_9:7, Jos_9:17), was not a priest, nor is there any sufficient evidence that he was a Levite; and most distinct was the order of the Law, that "when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the stranger that cometh nigh shall be put to death." So the sons of Kohath are to come to bear the sanctuary with all its sacred vessels, "but they shall not touch any holy thing, lest they die." Many things were allowed to be carried on waggons under the charge of the Gershonites and Merarites, but the strict contents of the sanctuary were to be borne in a specified manner by the Kohathites.
This verse together with 1Ch_15:12-15 show that the severe lesson of the destruction of Uzzah had been laid to heart, and had made David supremely anxious to take better counsel of the Law. Uzzah, though possibly the son of a Levite, more probably of a Hivite (Jos_9:7, Jos_9:17), was not a priest, nor is there any sufficient evidence that he was a Levite; and most distinct was the order of the Law, that "when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the stranger that cometh nigh shall be put to death." So the sons of Kohath are to come to bear the sanctuary with all its sacred vessels, "but they shall not touch any holy thing, lest they die." Many things were allowed to be carried on waggons under the charge of the Gershonites and Merarites, but the strict contents of the sanctuary were to be borne in a specified manner by the Kohathites.
The Levites Appointed to Bear the Ark
3And David gathered all Israel together to Jerusalem, to bring up the ark of the LORD unto his place, which he had prepared for it.
Jamieson-Fausset-Brown
3. David gathered all Israel together--Some are of opinion that this was done on one of the three great festivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convocation of the people, many of whom, from the long-continued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect.
3. David gathered all Israel together--Some are of opinion that this was done on one of the three great festivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convocation of the people, many of whom, from the long-continued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect.
The Pulpit Commentary
All Israel; i.e. as before, representatives of all Israel. So 1Ch_15:25 decides: "The elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord."
All Israel; i.e. as before, representatives of all Israel. So 1Ch_15:25 decides: "The elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord."
4And David assembled the children of Aaron, and the Levites:
Jamieson-Fausset-Brown
4. David assembled the children of Aaron, and the Levites--The children of Aaron were the two priests (1Ch 15:11), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues in the high priesthood (2Sa 20:25). The Levites were the chiefs of their father's house (1Ch 15:12); four belonging to the Kohathite branch, on whose shoulders the ark was to be borne; namely, Uriel, Shemaiah--descended from Elizaphan or Elzaphan--(Ex 6:22), Hebron (Ex 6:18; 1Ch 6:2), and Amminadab from Uzziel (Ex 6:22).
4. David assembled the children of Aaron, and the Levites--The children of Aaron were the two priests (1Ch 15:11), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues in the high priesthood (2Sa 20:25). The Levites were the chiefs of their father's house (1Ch 15:12); four belonging to the Kohathite branch, on whose shoulders the ark was to be borne; namely, Uriel, Shemaiah--descended from Elizaphan or Elzaphan--(Ex 6:22), Hebron (Ex 6:18; 1Ch 6:2), and Amminadab from Uzziel (Ex 6:22).
5Of the sons of Kohath; Uriel the chief, and his brethren an hundred and twenty:
6Of the sons of Merari; Asaiah the chief, and his brethren two hundred and twenty:
7Of the sons of Gershom; Joel the chief and his brethren an hundred and thirty:
8Of the sons of Elizaphan; Shemaiah the chief, and his brethren two hundred:
9Of the sons of Hebron; Eliel the chief, and his brethren fourscore:
10Of the sons of Uzziel; Amminadab the chief, and his brethren an hundred and twelve.
11And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,
12And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it.
Jamieson-Fausset-Brown
12. sanctify yourselves--This special sanctification, which was required on all grave and important occasions, consisted in observing the strictest abstinence, as well as cleanliness, both in person and dress (see on Ge 35:2; Ex 19:10, 15); and in the neglect of these rules no step could have been taken (2Ch 30:3).
12. sanctify yourselves--This special sanctification, which was required on all grave and important occasions, consisted in observing the strictest abstinence, as well as cleanliness, both in person and dress (see on Ge 35:2; Ex 19:10, 15); and in the neglect of these rules no step could have been taken (2Ch 30:3).
The Pulpit Commentary
This classification of the children of Aaron, as the special priests, and of the Levites, is constantly observed (1Ch_12:26, 1Ch_12:27; 1Ch_27:17). The mention of the six representative Levitical families follows. That of Kohath (1Ch_15:5) takes the lead, because, though second in order of birth (Gen_46:11; Exo_6:16-19; 1Ch_6:1-30), its priestly importance gave it always first rank. To the same head belonged also three of the remaining five families, viz. Hebron (1Ch_15:9) and Uzziel (1Ch_15:10), who were brothers, as being beth sons of Kohath (Exo_6:18); and Elizaphan, who, though son of Uzziel (Exo_6:22), had come to represent a distinct family (Num_3:30). The other two required to complete the six are Asaiah (1Ch_15:6) of the house of Merari, and Joel (verse 7) of the house of Gershom. The representatives, then, of these six families, with the company of the brethren belonging to each of them, and the two priests Zadok and Abiathar (verse 11), are now summoned into the presence of David, to receive a short but special charge.
Sanctify yourselves, both ye and your brethren. Nothing of the appointed observances of the Law are to be omitted this time, as in the haste and want of premeditation of the former occasion (Exo_19:22; Exo_28:41; Exo_40:13; Le Exo_8:12; Exo_20:7; Exo_21:8; 2Ch_5:11; 2Ch_29:15). These "sanctifyings" consisted of different observances, according to the person and the occasion, but largely of ablutions of the body, washing of the clothes, and keeping separate from all natural and ceremonial causes of uncleanness in ordinary cases of Levitical service. That ye may bring up the ark. The word here employed for "bring" is not the same with the "carry" of 1Ch_15:1 and 1Ch_15:2. But the following verses (13-15) seem to intimate that, whatever the exact reason for which Uzzah had been peremptorily cut off, the Levites had also been to blame in not sanctifying themselves to carry the ark by its staves in the way originally appointed.
This classification of the children of Aaron, as the special priests, and of the Levites, is constantly observed (1Ch_12:26, 1Ch_12:27; 1Ch_27:17). The mention of the six representative Levitical families follows. That of Kohath (1Ch_15:5) takes the lead, because, though second in order of birth (Gen_46:11; Exo_6:16-19; 1Ch_6:1-30), its priestly importance gave it always first rank. To the same head belonged also three of the remaining five families, viz. Hebron (1Ch_15:9) and Uzziel (1Ch_15:10), who were brothers, as being beth sons of Kohath (Exo_6:18); and Elizaphan, who, though son of Uzziel (Exo_6:22), had come to represent a distinct family (Num_3:30). The other two required to complete the six are Asaiah (1Ch_15:6) of the house of Merari, and Joel (verse 7) of the house of Gershom. The representatives, then, of these six families, with the company of the brethren belonging to each of them, and the two priests Zadok and Abiathar (verse 11), are now summoned into the presence of David, to receive a short but special charge.
Sanctify yourselves, both ye and your brethren. Nothing of the appointed observances of the Law are to be omitted this time, as in the haste and want of premeditation of the former occasion (Exo_19:22; Exo_28:41; Exo_40:13; Le Exo_8:12; Exo_20:7; Exo_21:8; 2Ch_5:11; 2Ch_29:15). These "sanctifyings" consisted of different observances, according to the person and the occasion, but largely of ablutions of the body, washing of the clothes, and keeping separate from all natural and ceremonial causes of uncleanness in ordinary cases of Levitical service. That ye may bring up the ark. The word here employed for "bring" is not the same with the "carry" of 1Ch_15:1 and 1Ch_15:2. But the following verses (13-15) seem to intimate that, whatever the exact reason for which Uzzah had been peremptorily cut off, the Levites had also been to blame in not sanctifying themselves to carry the ark by its staves in the way originally appointed.
13For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order.
The Pulpit Commentary
This verse purports to say that the Levites had been deficient in their duty in the double sense of not having themselves exclusively undertaken the removal of the ark, and not having executed that removal after the due order.
This verse purports to say that the Levites had been deficient in their duty in the double sense of not having themselves exclusively undertaken the removal of the ark, and not having executed that removal after the due order.
14So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel.
15And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of the LORD.
The Pulpit Commentary
(So see Exo_25:13-15; Num_4:15; Num_7:9.) It is plain that from the first stress was laid upon the rings and the staves through them by which the ark was to be carried, as also the "table of shittim wood" (Exo_25:26-28) and the "altar" (Exo_27:4-7) and the "altar of incense" (Exo_30:4, Exo_30:5). However, these rings and staves were not found in the permanent furniture of the temple, except only for the ark.
1Ch_15:16, 1Ch_15:17
To appoint their brethren to be the singers. This was the first step towards what we have already read in 1Ch_6:31-39, 1Ch_6:44; 1Ch_9:33, 1Ch_9:34 (where see notes).
(So see Exo_25:13-15; Num_4:15; Num_7:9.) It is plain that from the first stress was laid upon the rings and the staves through them by which the ark was to be carried, as also the "table of shittim wood" (Exo_25:26-28) and the "altar" (Exo_27:4-7) and the "altar of incense" (Exo_30:4, Exo_30:5). However, these rings and staves were not found in the permanent furniture of the temple, except only for the ark.
1Ch_15:16, 1Ch_15:17
To appoint their brethren to be the singers. This was the first step towards what we have already read in 1Ch_6:31-39, 1Ch_6:44; 1Ch_9:33, 1Ch_9:34 (where see notes).
Musicians Appointed
16And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy.
Jamieson-Fausset-Brown
16-24. David spake to the chief of the Levites to appoint ... the singers with instruments--These eminent Levites were instructed to train the musicians and singers who were under them, for the solemn procession. The performers were ranged in three choirs or bands, and the names of the principal leaders are given (1Ch 15:17, 18, 21), with the instruments respectively used by each. "Ben" (1Ch 15:18) is omitted (1Ch 15:20). Either it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah [1Ch 15:21].
16-24. David spake to the chief of the Levites to appoint ... the singers with instruments--These eminent Levites were instructed to train the musicians and singers who were under them, for the solemn procession. The performers were ranged in three choirs or bands, and the names of the principal leaders are given (1Ch 15:17, 18, 21), with the instruments respectively used by each. "Ben" (1Ch 15:18) is omitted (1Ch 15:20). Either it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah [1Ch 15:21].
17So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah;
18And with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters.
The Pulpit Commentary
Ben. This word is either altogether an accidental interpolation, or a remnant of some statement of the patronymic character regarding Zechariah. Another indication of the state of the text in this verse is to be found in the probable omission of the name Azazgah of verse 21, after Jeiel. It will be observed that no trace of this word Ben is found in the repeated list of verse 20.
Ben. This word is either altogether an accidental interpolation, or a remnant of some statement of the patronymic character regarding Zechariah. Another indication of the state of the text in this verse is to be found in the probable omission of the name Azazgah of verse 21, after Jeiel. It will be observed that no trace of this word Ben is found in the repeated list of verse 20.
19So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass;
20And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth;
21And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps on the Sheminith to excel.
22And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful.
The Pulpit Commentary
The psalteries on Alamoth (1Ch_15:20), and harps on the Sheminith to excel (1Ch_15:21), are descriptions the exact significance of which is not yet satisfactorily ascertained. Yet their connection in a series of four divisions of musical duty does throw some light upon them. These four verses manifestly purport to describe a special part to be performed by those of whom they respectively speak. Gesenius explains psalteries on Alamoth to mean such instruments as savoured of virgin tone or pitch, i.e. high as compared with the lower pitch of men's voices. This lower pitch he considers intimated by the word "Sheminith," literally, the eighth, or octave. The added expression, "to excel," need scarcely be, with him, understood to mean "to take the lead musically," but may be read generally to mark their supassing quality.
For song. There is considerable diversity of opinion as to the meaning of this word. Some think its meaning to be "in the carrying (בַּמַּשָׂא)" i.e. of the ark. Its exact position here seems not unfavourable to such interpretation. On the other hand, its position in 1Ch_15:27 seems conclusively to point to the translation of the Septuagint and of our Authorized Version in this place as the correct one. Dr. Murphy, however, to escape this, thinks "with the singers" in 1Ch_15:27 to be a "copyist's inadvertent repetition."
The psalteries on Alamoth (1Ch_15:20), and harps on the Sheminith to excel (1Ch_15:21), are descriptions the exact significance of which is not yet satisfactorily ascertained. Yet their connection in a series of four divisions of musical duty does throw some light upon them. These four verses manifestly purport to describe a special part to be performed by those of whom they respectively speak. Gesenius explains psalteries on Alamoth to mean such instruments as savoured of virgin tone or pitch, i.e. high as compared with the lower pitch of men's voices. This lower pitch he considers intimated by the word "Sheminith," literally, the eighth, or octave. The added expression, "to excel," need scarcely be, with him, understood to mean "to take the lead musically," but may be read generally to mark their supassing quality.
For song. There is considerable diversity of opinion as to the meaning of this word. Some think its meaning to be "in the carrying (בַּמַּשָׂא)" i.e. of the ark. Its exact position here seems not unfavourable to such interpretation. On the other hand, its position in 1Ch_15:27 seems conclusively to point to the translation of the Septuagint and of our Authorized Version in this place as the correct one. Dr. Murphy, however, to escape this, thinks "with the singers" in 1Ch_15:27 to be a "copyist's inadvertent repetition."
23And Berechiah and Elkanah were doorkeepers for the ark.
The Pulpit Commentary
Berechiah and Elkanah. It appears from the following verse that there was also another couple of doorkeepers (i.e. persons to protect the openings of the ark, that it should not be opened), viz. Obed-edom and Jehiah.
Berechiah and Elkanah. It appears from the following verse that there was also another couple of doorkeepers (i.e. persons to protect the openings of the ark, that it should not be opened), viz. Obed-edom and Jehiah.
24And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obededom and Jehiah were doorkeepers for the ark.
The Pulpit Commentary
Between these couples probably went the seven priests blowing the trumpets (Num_10:1-9). These trumpets were of solid silver, of one piece, were straight and narrow, and had an expanded mouth. They are found on the arch of Titus, and are described by Josephus. On the other hand, the trumpet, more correctly rendered "cornet'' (שׁוֹפָר, as distinguished from our חְצוֹעְרָה, which was used for proclaiming the jubilee, for announcing the new year for sentinel and other special signals, and for war, was shaped like a ram's horn, and probably made of the same. The particular appropriateness of the use of the former on this occasion is manifest, in addition to the fact that they were the appointed trumpets for the journeying of the camp and a fortiori of the ark itself at a time so essentially religious as the present. Yet, as we learn from verse 28, the latter were used as well, and cymbals, psalteries, and harps. The original number of the silver trumpets was two only, and they were to be sounded strictly by the anointed priests, sons of Aaron, at all events when their employment was within the sanctuary. Their employment, however, grew far more general, and we find (2Ch_5:12) that their number had risen to a hundred and twenty (so too 2Ch_13:12; Neh_12:35). For Obed-edom, the doorkeeper, see 1Ch_16:38; and therewith note on 1Ch_13:14.
Between these couples probably went the seven priests blowing the trumpets (Num_10:1-9). These trumpets were of solid silver, of one piece, were straight and narrow, and had an expanded mouth. They are found on the arch of Titus, and are described by Josephus. On the other hand, the trumpet, more correctly rendered "cornet'' (שׁוֹפָר, as distinguished from our חְצוֹעְרָה, which was used for proclaiming the jubilee, for announcing the new year for sentinel and other special signals, and for war, was shaped like a ram's horn, and probably made of the same. The particular appropriateness of the use of the former on this occasion is manifest, in addition to the fact that they were the appointed trumpets for the journeying of the camp and a fortiori of the ark itself at a time so essentially religious as the present. Yet, as we learn from verse 28, the latter were used as well, and cymbals, psalteries, and harps. The original number of the silver trumpets was two only, and they were to be sounded strictly by the anointed priests, sons of Aaron, at all events when their employment was within the sanctuary. Their employment, however, grew far more general, and we find (2Ch_5:12) that their number had risen to a hundred and twenty (so too 2Ch_13:12; Neh_12:35). For Obed-edom, the doorkeeper, see 1Ch_16:38; and therewith note on 1Ch_13:14.
The Ark Brought Up with Joy
25So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the LORD out of the house of Obededom with joy.
Jamieson-Fausset-Brown
25. So David, and the elders ... and captains ... went--The pious design of David in ordering all his principal ministers and officers to take part in this solemn work and imparting so much pomp and imposing ceremony to the procession, was evidently to inspire the popular mind with a profound veneration for the ark and to give the young especially salutary impressions of religion, which would be renewed by the remembrance that they had been witnesses of the august solemnity in which the king and the highest aristocracy of the land participated, vying with all other classes to do honor to the God of Israel.
25. So David, and the elders ... and captains ... went--The pious design of David in ordering all his principal ministers and officers to take part in this solemn work and imparting so much pomp and imposing ceremony to the procession, was evidently to inspire the popular mind with a profound veneration for the ark and to give the young especially salutary impressions of religion, which would be renewed by the remembrance that they had been witnesses of the august solemnity in which the king and the highest aristocracy of the land participated, vying with all other classes to do honor to the God of Israel.
26And it came to pass, when God helped the Levites that bare the ark of the covenant of the LORD, that they offered seven bullocks and seven rams.
Jamieson-Fausset-Brown
26. it came to pass, &c.--(See on 2Sa 6:13-23).
they offered seven bullocks and seven rams--The Levites seem to have entered on this duty with fear and trembling; and finding that they might advance without any such indications of divine wrath as Uzza had experienced (1Ch 13:10), they offered an ox and a fatted sheep immediately after starting (2Sa 6:13), and seven bullocks and seven rams--a perfect sacrifice, at the close of the procession (1Ch 16:1). It is probable that preparations had been made for the offering of similar sacrifices at regular intervals along the way.
26. it came to pass, &c.--(See on 2Sa 6:13-23).
they offered seven bullocks and seven rams--The Levites seem to have entered on this duty with fear and trembling; and finding that they might advance without any such indications of divine wrath as Uzza had experienced (1Ch 13:10), they offered an ox and a fatted sheep immediately after starting (2Sa 6:13), and seven bullocks and seven rams--a perfect sacrifice, at the close of the procession (1Ch 16:1). It is probable that preparations had been made for the offering of similar sacrifices at regular intervals along the way.
The Pulpit Commentary
This verse with the following four are paralleled by 2Sa_6:12-16 The contents of this verse in particular reveal the intense anxiety and the trembling fear and awe with which the sacred burden was now again lifted. A world of meaning and of feeling for all those present at least underlay the expression, When God helped the Levites that bare the ark. The offering of seven bullocks and seven rams is thought by some to he additional to David's offering, when he had gone "six paces" (2Sa_6:13). Much more probably, however, the "six paces" meant, not six footsteps, but six lengths that would make some distance.
This verse with the following four are paralleled by 2Sa_6:12-16 The contents of this verse in particular reveal the intense anxiety and the trembling fear and awe with which the sacred burden was now again lifted. A world of meaning and of feeling for all those present at least underlay the expression, When God helped the Levites that bare the ark. The offering of seven bullocks and seven rams is thought by some to he additional to David's offering, when he had gone "six paces" (2Sa_6:13). Much more probably, however, the "six paces" meant, not six footsteps, but six lengths that would make some distance.
27And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen.
Jamieson-Fausset-Brown
27. a robe of fine linen--Hebrew, Butz--is rather supposed in the later books to denote cotton.
an ephod--a shoulder-garment, a cincture or cape over his dress. It was worn by the priests, but was not so peculiar to them as to be forbidden others (1Sa 2:18; 22:18).
27. a robe of fine linen--Hebrew, Butz--is rather supposed in the later books to denote cotton.
an ephod--a shoulder-garment, a cincture or cape over his dress. It was worn by the priests, but was not so peculiar to them as to be forbidden others (1Sa 2:18; 22:18).
The Pulpit Commentary
Several things in this verse indicate a somewhat uncertain and unsteady selection of particulars by the compiler from his original sources. The natural reading of the verse would seem to say that David and all those Levites who bore the ark, and the singers, and Chenaniah, all wore the robe of byssus, while David had, in addition, the ephod of linen. Yet it is unlikely that all did wear the robe. Again, the Hebrew text exhibits no preposition before the singers, on the second occasion of the occurrence of the expression in this verse. Yet little sense can be found without a preposition. The robe was not distinctively a priest's garment (1Sa_18:4; 1Sa_24:5, 1Sa_24:12; 2Sa_13:8; Job_1:20; Job_2:12), though priests did wear it. The robe of byssus is spoken of only here; 2Ch_5:12; and Est_8:15. Byssus, however, is spoken of as material for other purposes in 1Ch_4:21; 2Ch_2:14; 2Ch_3:14; Est_1:6; Eze_27:16. The ephod, on the other hand, was no doubt distinctively a high priest's garment (Exo_28:4-12), though we read of Samuel wearing one (1Sa_2:18, 1Sa_2:28), and of David doing the same, as on this occasion. The fine linen (בּוץ), in the first clause of this verse, is not the same with that (בָּךְ) in the last clause. The first clause of this verse (which makes the last clause somewhat redundant) bears some resemblance in letters to the fourteenth verse of 2Ch_6:1-42. first clause, which means, "and David danced with all his might," and the two clauses exactly answer to one another in position—another suggestion of an uncertain text here.
Several things in this verse indicate a somewhat uncertain and unsteady selection of particulars by the compiler from his original sources. The natural reading of the verse would seem to say that David and all those Levites who bore the ark, and the singers, and Chenaniah, all wore the robe of byssus, while David had, in addition, the ephod of linen. Yet it is unlikely that all did wear the robe. Again, the Hebrew text exhibits no preposition before the singers, on the second occasion of the occurrence of the expression in this verse. Yet little sense can be found without a preposition. The robe was not distinctively a priest's garment (1Sa_18:4; 1Sa_24:5, 1Sa_24:12; 2Sa_13:8; Job_1:20; Job_2:12), though priests did wear it. The robe of byssus is spoken of only here; 2Ch_5:12; and Est_8:15. Byssus, however, is spoken of as material for other purposes in 1Ch_4:21; 2Ch_2:14; 2Ch_3:14; Est_1:6; Eze_27:16. The ephod, on the other hand, was no doubt distinctively a high priest's garment (Exo_28:4-12), though we read of Samuel wearing one (1Sa_2:18, 1Sa_2:28), and of David doing the same, as on this occasion. The fine linen (בּוץ), in the first clause of this verse, is not the same with that (בָּךְ) in the last clause. The first clause of this verse (which makes the last clause somewhat redundant) bears some resemblance in letters to the fourteenth verse of 2Ch_6:1-42. first clause, which means, "and David danced with all his might," and the two clauses exactly answer to one another in position—another suggestion of an uncertain text here.
28Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps.
The Pulpit Commentary
Making a noise. This description qualifies the cymbals alone, and should rather appear in our translation as "noise-making cymbals."
Making a noise. This description qualifies the cymbals alone, and should rather appear in our translation as "noise-making cymbals."
29And it came to pass, as the ark of the covenant of the LORD came to the city of David, that Michal, the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.
Jamieson-Fausset-Brown
29. Michal ... saw ... David dancing and playing--His movements would be slow and solemn, suitable to the grave and solemn character of the music. Though his royal robes were laid aside, he was attired like the other officials, showing a becoming humility in the immediate presence of God. The feelings manifested by Michal were only an ebullition of spleen from a proud and passionate woman.
29. Michal ... saw ... David dancing and playing--His movements would be slow and solemn, suitable to the grave and solemn character of the music. Though his royal robes were laid aside, he was attired like the other officials, showing a becoming humility in the immediate presence of God. The feelings manifested by Michal were only an ebullition of spleen from a proud and passionate woman.
The Pulpit Commentary
Thus briefly is given by our compiler what occupies five verses (2Sa_6:19, 2Sa_6:20-23) in the Book of Samuel. Neither of the words here rendered dancing and playing (but which would be better rendered "leaping and dancing") is the same with those employed in 2Sa_6:14, 2Sa_6:16, where our Authorized Version rendering is "dancing" and "leaping and dancing" respectively. The word in both of those verses that represents the dancing, does correctly so represent, bet is a somewhat generic form, as it carries the idea of dancing in a circle. The reason of Michal "despising David in her heart" can only be found in the unreason and the irreligion of that heart itself. She was a type of not a few, who despise devotion, enthusiasm, and above all practical liberality and generosity, on the part of any individual of their own family, when these are shown to Christ and his Church, and when they think they may be a trifle the poorer for it, or when they feel that the liberality and devotion of another exposes their own "poverty" in both these respects.
Thus briefly is given by our compiler what occupies five verses (2Sa_6:19, 2Sa_6:20-23) in the Book of Samuel. Neither of the words here rendered dancing and playing (but which would be better rendered "leaping and dancing") is the same with those employed in 2Sa_6:14, 2Sa_6:16, where our Authorized Version rendering is "dancing" and "leaping and dancing" respectively. The word in both of those verses that represents the dancing, does correctly so represent, bet is a somewhat generic form, as it carries the idea of dancing in a circle. The reason of Michal "despising David in her heart" can only be found in the unreason and the irreligion of that heart itself. She was a type of not a few, who despise devotion, enthusiasm, and above all practical liberality and generosity, on the part of any individual of their own family, when these are shown to Christ and his Church, and when they think they may be a trifle the poorer for it, or when they feel that the liberality and devotion of another exposes their own "poverty" in both these respects.
THE HOLY BIBLE
1 Chronicles
Chapter 15
Translated out of the original tongues, and with the former translations diligently compared and revised.
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