So they brought the ark of God, and set it in the middle of the tent that David had pitched for it: and they offered burnt sacrifices and peace offerings before God.
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EXPOSITORY (ENGLISH BIBLE)
(1) So they brought the ark of God.—1Chronicles 16:1-3 are wrongly separated from the concluding verses of 1 Chronicles 15. The narrative is still parallel to 2 Sam. (2 Samuel 17-19 a). The differences are unimportant.
And set it.—Samuel adds, “in its place.”
And they offered burnt sacrifices.—Samuel, “and David offered [a different word] burnt sacrifices before Jehovah.” Our narrative takes care to make it clear that the priests and Levites ministered in the sacrifices.1 Chronicles 16:1-3. So they brought back the ark of God — For these three verses, see notes on 2 Samuel 6:17-19. A flagon of wine — A draught of wine. — Hiller and Waterland.1 Chronicles 15:25. Compare 2 Samuel 6:17-19, where the passage is not torn from its proper context.
1Ch 16:1-6. David's Festival Sacrifice and Liberality to the People.David’s festival sacrifice and alms. The psalm of thanksgiving sung by a choir, and the people said, Amen, 1 Chronicles 16:1-36. Ministers, porters, priests, and musicians appointed to attend the ark continually, 1 Chronicles 16:37-43.
EXEGETICAL (ORIGINAL LANGUAGES)the tent] Cp. 1 Chronicles 15:1, note.
they offered] In 2 Samuel 6:17, David offered. The Chronicler associates the elders with David as in 1 Chronicles 15:26.
burnt sacrifices] R.V. burnt offerings (as 1 Chronicles 16:2). Cp. Leviticus 1:1-9.
peace offerings] The “peace offering” (Heb. shelem) was a thank-offering or an offering made in expiation of a vow; cp. Proverbs 7:14.Verse 1. - In the midst of the tent that David had pitched for it. So ch. 15:1 distinctly states that David had "pitched a tent" for the ark, and evidently to be ready for its arrival. On the other hand, there is no mention of any such tent having been got in readiness in ch. 13. or in 2 Samuel 6:1-11, which give the account of the attempt that disastrously failed. The expressions which are there used would rather lead to the conclusion that David's intention was to take the sacred structure into his own home (2 Samuel 6:9, 10; 1 Chronicles 13:12, 13), for a while, at all events. The אֹהֶל (tent) of the original designates, when Intended strictly, a haircloth covering, resting on poles or planks (Exodus 26:7, 11; Exodus 36:14, 19). The first occasion of the use of the word is found in Genesis 4:20. The סֻכָּח (booth) was made of leaves and branches interwoven (Leviticus 23:34, 40, 42; Deuteronomy 16:13). The מִשְׁכָּן (tabernacle) was the dwelling-place or pavilion, which owned to the ten inner curtains as well as the outer covering and the framework (Exodus 25:9; Exodus 26:1, 12-15, etc.; Exodus 39:32; 40:2, 29). The first occurrence of this word is in the first of these last-quoted references. Burnt sacrifices and peace offerings. The identical words of 2 Samuel 6:17, 18, where the Authorized Version translates "burnt offerings and peace offerings." These were the two great sacrifices - the former speaking of atonement (Leviticus 1:3-9, etc.), the latter of reconciliation effected and the enjoyment of peace (Leviticus 3:1-5, etc.). Neither here nor in the parallel place is any mention made of the altar upon which these sacrifices were offered. 1 Chronicles 15:5-10, and is called in 1 Chronicles 15:27 המּשּׂא השׂר, we must here also join בּמשּׂא (as most editions punctuate the first במשׂא, while according to Norzi בּמּשּׂא is the right reading even in the first case) closely with שׂר־הלויּם, with the meaning that Chenaniah was captain of the Levites who had charge of the bearing of the ark, a chief of the Levites who bore it. The word משּׂא is,however, very variously interpreted. The lxx have ἄρχων τῶν ᾠδῶν, and the Vulgate, prophetiae praeerat ad praecinendam melodiam; whence Luther translates: the master in song to teach them to sing. This translation cannot, however, be linguistically upheld; the word משּׂא means only the bearing of the burden (Numbers 4:19, Numbers 4:27, etc.; 2 Chronicles 35:3), and a prophetical utterance of an oppressive or threatening character (Isaiah 13:1, and Isaiah 15:1, etc.). But from this second signification neither the general meaning prophetia, nor, if we wish to go back upon the קול נשׂא, to raise the voice, the signification master of song, supremus musicus (Lavat.), or qui principatum tenebat in cantu illo sublimiore (Vatabl.), can be derived. The meaning prophetia, moreover, does not suit the context, and we must consequently, with Bertheau and others, hold fast the signification of bearing. We are determined in favour of this, (1) by the context, which here treats of the bearing of the ark, for which משּׂא is the usual word; and (2) by the circumstance that in 1 Chronicles 26:29 Chenaniah is mentioned as the chief of the Levites for the external business, which goes to show, if the persons are identical, that he here had the oversight of the external business of the transport. יסר is not the inf. absol., which cannot stand directly for the verb. finit.; nor is it the imperf. of סרר in the signification of שׂרר (Bertheau and others), but a nominal formation from יסר (cf. on this formation as the most proper designation of the actor, Ew. 152, b), in the signification teacher, which is shown by Isaiah 28:26 certainly to belong to יסר. The clause בּמּשּׂא יסר gives the explanation of the preceding בּמשּׂא, or it specifies what Chenaniah had to do in the procession. He had to take the lead in the bearing because he was מבין in it, i.e., was instructed in that which was to be observed in it. - In 1 Chronicles 15:23 two doorkeepers for the ark are named; and in 1 Chronicles 15:24, at the end of the enumeration of the Levites who were busied about the transport, two additional names are mentioned as those of men who had the same duty. The business of these doorkeepers was, as Seb. Schmidt has already remarked on 2 Samuel 6, non tam introitum aperire arcae, quam custodire, ne ad eam irrumperetur. Between these two pairs of doorkeepers in 1 Chronicles 15:24, the priests, seven in number, who blew the trumpets, are named. The Kethibh מחצצרים is to be read מחצצרים, a denom. from חצצרה; the Keri מחצרים is Hiph. of חצר, as in 2 Chronicles 7:6; 2 Chronicles 13:14, and 2 Chronicles 29:28. In 2 Chronicles 5:12 and 2 Chronicles 5:13, on the contrary, מחצּרים is partic. Pi. The blowing of the silver trumpets by the priests in this solemn procession rests on the prescription in Numbers 10:1-10, which see. The place assigned to these trumpet-blowing priests was either immediately before the ark, like the priestly trumpeters in the march round Jericho (Joshua 6:4, Joshua 6:6), or immediately after it. For, that these priests entered in the immediate vicinity of the ark, may be inferred from the fact that before and behind them were doorkeepers of the ark. The procession, then, was probably arranged in this way: (1) the singers and players in front, in three division; (2) Chenaniah, the captain of the bearers; (3) two doorkeepers; (4) the priests with the trumpets immediately before or after the ark; (5) two doorkeepers; (6) the king with the elders and captains of thousands (1 Chronicles 15:25). The two doorkeepers Obededom and Jehiah (יחיּה), Rashi, Berth.,and others consider to be the same persons as the singers Obededom and Jeiel (יעיאל), supposing that the latter name is wrongly written in one of the passages. This, however, is incorrect, for the identity of the name Obededom is no sufficient ground for supposing the persons to be the same, since in 1 Chronicles 16:38 the singer Obededom and the doorkeeper Obededom the son of Jeduthun seem to be distinguished. And besides that, Obededom and his colleagues could not possibly at the same time as porters precede, and as singers come after, the priests and the ark, and there is consequently no reason to doubt that the name יחיּה is correct.
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