8 David and all Israel played before God with all their might, even with songs, and with harps, and with psalteries, and with tambourines, and with cymbals, and with trumpets.
After that you shall come to the hill of God, where is the garrison of the Philistines: and it shall happen, when you are come there to the city, that you shall meet a band of prophets coming down from the high place with a psaltery, and a tambourine, and a pipe, and a harp, before them; and they will be prophesying:
David and all the house of Israel played before Yahweh with all manner of [instruments made of] fir-wood, and with harps, and with psalteries, and with tambourines, and with castanets, and with cymbals. When they came to the threshing floor of Nacon, Uzzah put forth [his hand] to the ark of God, and took hold of it; for the oxen stumbled. The anger of Yahweh was kindled against Uzzah; and God struck him there for his error; and there he died by the ark of God. David was displeased, because Yahweh had broken forth on Uzzah; and he called that place Perez Uzzah, to this day. David was afraid of Yahweh that day; and he said, How shall the ark of Yahweh come to me? So David would not remove the ark of Yahweh to him into the city of David; but David carried it aside into the house of Obed-edom the Gittite. The ark of Yahweh remained in the house of Obed-edom the Gittite three months: and Yahweh blessed Obed-edom, and all his house. It was told king David, saying, Yahweh has blessed the house of Obed-edom, and all that pertains to him, because of the ark of God. David went and brought up the ark of God from the house of Obed-edom into the city of David with joy. It was so, that, when those who bore the ark of Yahweh had gone six paces, he sacrificed an ox and a fattened calf. David danced before Yahweh with all his might; and David was girded with a linen ephod. So David and all the house of Israel brought up the ark of Yahweh with shouting, and with the sound of the trumpet. It was so, as the ark of Yahweh came into the city of David, that Michal the daughter of Saul looked out at the window, and saw king David leaping and dancing before Yahweh; and she despised him in her heart. They brought in the ark of Yahweh, and set it in its place, in the midst of the tent that David had pitched for it; and David offered burnt offerings and peace-offerings before Yahweh. When David had made an end of offering the burnt offering and the peace-offerings, he blessed the people in the name of Yahweh of Hosts. He dealt among all the people, even among the whole multitude of Israel, both to men and women, to everyone a cake of bread, and a portion [of flesh], and a cake of raisins. So all the people departed everyone to his house. Then David returned to bless his household. Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel today, who uncovered himself today in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovers himself! David said to Michal, [It was] before Yahweh, who chose me above your father, and above all his house, to appoint me prince over the people of Yahweh, over Israel: therefore will I play before Yahweh. I will be yet more vile than this, and will be base in my own sight: but of the handmaids of whom you have spoken, they shall honor me. Michal the daughter of Saul had no child to the day of her death.
of the sons of Uzziel, Amminadab the chief, and his brothers one hundred twelve. David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, and said to them, You are the heads of the fathers' [houses] of the Levites: sanctify yourselves, both you and your brothers, that you may bring up the ark of Yahweh, the God of Israel, to [the place] that I have prepared for it. For because you didn't carry it at the first, Yahweh our God made a breach on us, because we didn't seek him according to the ordinance. So the priests and the Levites sanctified themselves to bring up the ark of Yahweh, the God of Israel. The children of the Levites bore the ark of God on their shoulders with the poles thereon, as Moses commanded according to the word of Yahweh. David spoke to the chief of the Levites to appoint their brothers the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy. So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah; and with them their brothers of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Eliphelehu, and Mikneiah, and Obed-edom, and Jeiel, the doorkeepers. So the singers, Heman, Asaph, and Ethan, [were appointed] with cymbals of brass to sound aloud; and Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries set to Alamoth; and Mattithiah, and Eliphelehu, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps tuned to the eight-stringed lyre, to lead. Chenaniah, chief of the Levites, was over the song: he instructed about the song, because he was skillful. Berechiah and Elkanah were doorkeepers for the ark. Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow the trumpets before the ark of God: and Obed-edom and Jehiah were doorkeepers for the ark.
Thus all Israel brought up the ark of the covenant of Yahweh with shouting, and with sound of the cornet, and with trumpets, and with cymbals, sounding aloud with psalteries and harps.
and with them Heman and Jeduthun [with] trumpets and cymbals for those that should sound aloud, and [with] instruments for the songs of God; and the sons of Jeduthun to be at the gate.
and four thousand were doorkeepers; and four thousand praised Yahweh with the instruments which I made, [said David], for giving praise.
Moreover, David and the captains of the host set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of those who did the work according to their service was: of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asharelah, the sons of Asaph, under the hand of Asaph, who prophesied after the order of the king. Of Jeduthun; the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising Yahweh. Of Heman; the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth. All these were the sons of Heman the king's seer in the words of God, to lift up the horn. God gave to Heman fourteen sons and three daughters. All these were under the hands of their father for song in the house of Yahweh, with cymbals, psalteries, and harps, for the service of the house of God; Asaph, Jeduthun, and Heman being under the order of the king.
God has gone up with a shout, Yahweh with the sound of a trumpet.
The singers went before, the minstrels followed after, In the midst of the ladies playing with tambourines, "Bless God in the congregations, Even the Lord in the assembly of Israel!" There is little Benjamin, their ruler, The princes of Judah, their council, The princes of Zebulun, and the princes of Naphtali.
that whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, you fall down and worship the golden image that Nebuchadnezzar the king has set up; and whoever doesn't fall down and worships shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the peoples heard the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshiped the golden image that Nebuchadnezzar the king had set up.
Take away from me the noise of your songs! I will not listen to the music of your harps.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 1 Chronicles 13
Commentary on 1 Chronicles 13 Keil & Delitzsch Commentary
The Removal of the Ark from Kirjath-Jearim. David's Building, His Wives and Children, and His Victories over the Philistines. The Bringing of the Ark into the City of David, and the Arrangement of the Worship in Mount Zion
1 Chronicles 13-16
All these facts are described in the second book of Samuel, for the most part in the same words. There, however, the contents of our chapter 14, David's building, wives and children, and victories over the Philistines, immediately follow, in 1 Chronicles 5:11-25, the account of the conquest of the citadel of Zion (1 Chronicles 11:4-8); and then in 2 Sam 6 the removal of the ark from Kirjath-jearim, and the bringing of it, after an interval of three months, to Jerusalem, are narrated consecutively, but much more shortly than in the Chronicle. The author of the books of Samuel confined himself to a mere narration of the transfer of the ark to Jerusalem, as one of the first acts of David tending to the raising of the Israelitish kingship, and has consequently, in his estimation of the matter, only taken account of its importance politically to David as king. The author of our Chronicle, on the contrary, has had mainly in view the religious significance of this design of David to restore the Levitic cultus prescribed in the Mosaic law; and in order to impress that upon the reader, he not only gives a detailed account of the part which the Levites took in the solemn transfer of the ark of God (1 Chron 15), but he sets forth minutely the arrangements which David made, after the ark had been brought into the capital of the kingdom, for the restoration of a permanent worship about that sanctuary (1 Chron 16). Both the narratives are taken from an original document which related the matter more at length; and from it the author of 2 Samuel has excerpted only what was important for his purpose, while the author of the Chronicle gives a more detailed account. The opinion held by de Wette and others, that the narrative in the Chronicle is merely an expansion by the author of the Chronicle, or by the author of the original document followed by our chronicler, of the account in 2 Sam 6, for the purpose of glorifying the Levitic cultus, is shown to be incorrect and untenable by the multitude of historical statements peculiar to 1 Chron 15 and 16, which could not possibly have been invented.
The removal of the ark from Kirjath-jearim. Cf. 2 Samuel 6:1-11, with the commentary on the substance of the narrative there given.
1 Chronicles 13:1-3
The introduction to this event is in 2 Samuel 6:1 and 2 Samuel 6:2 very brief; but according to our narrative, David consulted with the chief men over thousands and hundreds (1 Chronicles 15:25), viz., with all the princes. The preposition ל before כּל־נגּיד groups together the individual chiefs of the people just named. He laid his purpose before “all the congregation of Israel,” i.e., before the above-mentioned princes as representatives of the whole people. “If it seem good to you, and if it come from Jahve our God,” i.e., if the matter be willed of and approved by God, we will send as speedily as possible. The words נשׁלחה נפרצה without the conjunction are so connected that נשׁלחה defines the idea expressed by נפרצה , “we will break through, will send,” for “we will, breaking through,” i.e., acting quickly and energetically, “send thither.” The construction of שׁלח with על is accounted for by the fact that the sending thither includes the notion of commanding ( צוּה על ). כּל־ארצות , all the provinces of the various tribal domains, is used for כּל־חארץ , 1 Samuel 13:19, here, and 2 Chronicles 11:23 and 2 Chronicles 34:33; in all which places the idea of the division of the land into a number of territories is prominent. This usage is founded upon Genesis 26:3 and Genesis 26:4, where the plural points to the number of small tribes which possessed Canaan. After ועמּהם , על or על נשׁלחה is to be repeated. The words דרשׁנהוּ לא in 1 Chronicles 13:3, we have not sought it, nor asked after it, are meant to include all.
As the whole assembly approved of David's design ( כּן לעשׂות , it is to do so = so much we do), David collected the whole of Israel to carry it out. “The whole of Israel,” from the southern frontier of Canaan to the northern; but of course all are not said to have been present, but there were numerous representatives from every part, - according to 2 Samuel 6:1, a chosen number of 30,000 men. The מצרים שׁיחור , which is named as the southern frontier, is not the Nile, although it also is called שׁחר (Isaiah 23:3 and Jeremiah 2:18), and the name “the black river” also suits it (see Del. on Isaiah, loc. cit. ); but is the שׁיחור before, i.e., eastward from Egypt ( מצרים על־פּני אשׁר ), i.e., the brook of Egypt, מצרים נחל , the Rhinocorura, now el Arish, which in all accurate statements of the frontiers is spoken of as the southern, in contrast to the neighbourhood of Hamath, which was the northern boundary: see on Numbers 34:5. For the designation of the northern frontier, חמת לבוא , see on Numbers 34:8. Kirjath-jearim, the Canaanitish Baalah, was known among the Israelites by the name Baale Jehudah or Kirjath-baal, as distinguished from other cities named after Baal, and is now the still considerable village Kureyeh el Enab; see on Joshua 9:17. In this fact we find the explanation of י אל ק בּעלתה , 1 Chronicles 13:6 : to Baalah, to Kirjath-jearim of Judah. The ark had been brought thither when the Philistines sent it back to Beth-shemesh, and had been set down in the house of Abinadab, where it remained for about seventy years; see 1 Sam 6 and 1 Samuel 7:1-2, and the remarks on 2 Samuel 6:3. שׁם נקרא אשׁר is not to be translated “which is named name,” which gives no proper sense. Translating it so, Bertheau would alter שׁם into שׁם , according to an arbitrary conjecture of Thenius on 2 Samuel 6:2, “who there (by the ark) is invoked.” But were שׁם the true reading, it could not refer to the ark, but only to the preceding משּׁם , since in the whole Old Testament the idea that by or at the resting-place of the ark Jahve was invoked (which שׁם אשׁר would signify) nowhere occurs, since no one could venture to approach the ark. If שׁם referred to משּׁם , it would signify that Jahve was invoked at Kirjath-baal, that there a place of worship had been erected by the ark; but of that the history says nothing, and it would, moreover, be contrary to the statement that the ark was not visited in the days of Saul. We must consequently reject the proposal to alter שׁם into שׁם as useless and unsuitable, and seek for another explanation: we must take אשׁר in the sense of ὡς , which it sometimes has; cf. Ew. §333, a .: “as he is called by name,” where שׁם does not refer only to יהוה , but also to the additional clause הכּרוּבים יושׁב , and the meaning is that Jahve is invoked as He who is enthroned above the cherubim; cf. Psalms 80:2; Isaiah 37:16. - On the following 1 Chronicles 13:7-14, cf. the commentary on 2 Samuel 6:3-11.