1 Chronicles 25:4
Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth:
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(4) Of Heman.—Rather, To Reman: the sons of Heman were, &c. Fourteen names of Hemanite leaders are given. Curiously enough, the last six, excluding the peculiar “Joshbekashah,” form, as they stand, a complete poetical couplet, which may be rendered:

“God has come; I have exalted and extolled the help;

I have spoken abundance of visions.”

Such words are very suitable in the mouth of a seer, as Heman is called in the next verse, but the arrangement of the names in this order is perhaps only a mnemonic device

Uzziel.—Power of God (Exodus 6:18); called “Azareel” in 1Chronicles 25:18 ( God hath helped, 1Chronicles 12:6). The words differ in Hebrew by one letter only. The Syriac has “Uzziel” (Azael) in both places. But the difference appears in the LXX. and Vulg.

Shebuel.—In 1Chronicles 25:20, “Shubael,” which the LXX. reads in both places. The Syriac and Vulg. keep the distinction. (Comp. 1Chronicles 24:20.)

Giddalti, and Romamti-ezer.—That is, perhaps, Giddalti-ezer and Romamti-ezer. But in 1Chronicles 25:29 “Giddalti” occurs again without any such addition, and the name as it stands may be compared with “Mallothi.” The two verbs, giddaltî and romamtî, occur together in Isaiah 1:2 : “1 have nourished and brought up.”

25:1-31 The singers and musicians. - David put those in order who were appointed to be singers and musicians in the temple. To prophesy, in this place, means praising God with great earnestness and devout affections, under the influences of the Holy Spirit. In raising these affections, poetry and music were employed. If the Spirit of God do not put life and fervour into our devotions, they will, however ordered, be a lifeless, worthless form.Under the hands of Asaph ... - That is to say, "under the direction of Asaph" - who himself "prophesied," or performed the sacred services, "under the direction of the king." 2. according to the order of the king—Hebrew, "by the hands of the king," that is, "according to the king's order," under the personal superintendence of Asaph and his colleagues.

which prophesied—that is, in this connection, played with instruments. This metaphorical application of the term "prophecy" most probably originated in the practice of the prophets, who endeavored to rouse their prophetic spirit by the animating influence of music (see on [403]2Ki 3:15). It is said that Asaph did this "according to David's order," because by royal appointment he officiated in the tabernacle on Zion (1Ch 16:37-41), while other leaders of the sacred music were stationed at Gibeon.

No text from Poole on this verse.

Of Heman: the sons of Heman,.... The third chief singer:

Bukkiah, Mattaniah, Uzziel; the same with Azareel, 1 Chronicles 25:18.

Shebuel; called Shubael, 1 Chronicles 25:20.

and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth; in all fourteen, to whom came the sixth, ninth, eleventh, fifteenth, sixteenth, eighteenth, twentieth, twenty second, twenty fourth, seventeenth, nineteenth, twentieth, and twenty third lots, 1 Chronicles 25:13.

Of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth:
4. Heman] See 1 Chronicles 15:17, note.

Uzziel] In 1 Chronicles 25:18 “Azarel.” (R.V.) The variation between the two words when written with Hebrew consonants is small. Cp. note on 2 Chronicles 26:1 (“Uzziah” and “Azariah”).

Shebuel] In 1 Chronicles 25:20 “Shubael.”

Jerimoth] In 1 Chronicles 25:22 “Jeremoth.”

Hananiah, Hanani] Most Hebrew names are significant, and many can be used as mottoes. In this place the Chronicler (or the authority from whom he drew the list) has so arranged the names as to suggest a sentence (extending to the end of the verse) which runs somewhat as follows:—Have mercy upon me, O Lord, have mercy upon me; I have magnified and exalted [thy] help; I spake of it sitting in affliction; grant us still [thy] visions.

Verse 4. - The two names Uzziel and Shebuel, in this verse, reappear respectively in vers. 18, 20, as Azareel and Shubael. It is remarkable that the ninth and tenth names of this list, with the twelfth, thirteenth, and fourteenth, when put together, run into two lines of verse, which may be translated, "These bestowed great and high help; I have abundantly uttered oracles." Ewald suggests that these may be the commencing lines of some ancient prophet's oracles (Ewald, 'Lehrbueh der H. Spr.,' § 274, S. 672, 7th edit., cited by Keil). 1 Chronicles 25:4Fourteen sons of Heman are enumerated. עזר רממתּי is one name, cf. 31, although עזר is without doubt to be supplied also after גּדּלתּי. Probably also מחזיאות is to be supplied in thought after the names. מלותי, I made full, and הותיר, increased.

(Note: On these names Ewald ways, ausf. Lehrb. der Hebr. Sprache, 274, S. 672, der 7 Ausg.: "It is thought that the utterance of a great prophet is to be found cut up into names of near relatives, when the words,

עזר רממתּי גּדּלתּי

מחזיאות הותיר מלותי

'I have given great and lofty help,

I have to fulness spoken oracles,'

which manifestly form a verse, and may have been the commencement of a famed ancient oracle, are found transferred to the five musical sons of Heman, Giddalti(ezer), Romamtiezer, Mallothi, Hothir, and Machazioth.")

Heman is called in 1 Chronicles 25:5 the seer of the king in the words of God, because he, along with his gift of song, was endowed also with the prophetic gift, and as seer made known to the king revelations of God. In 2 Chronicles 35:15 the same thing is predicated also of Jeduthun, and in the same sense the prophet Gad is called in 1 Chronicles 21:9 David's seer. קרן להרים the Masoretes have connected with the preceding, by placing Athnach under the קרן, and the phrase has been wholly misunderstood by the Rabbins and Christian commentators. Berth., e.g., connects it with האלהים בּדברי, and translates, "to sound loud upon horns, according to the divine command," referring to 2 Chronicles 29:15, where, however, both meaning and accentuation forbid us to connect יהוה בּדברי with what follows. This interpretation of the words is thoroughly wrong, not only because the Levites under Heman's direction did not blow horns, the horn not being one of the instruments played by the Levites in connection with the worship, but also because on linguistic grounds it is objectionable. קרן הרים קרן .el never has the signification to blow the horn; for to elevate the horn signifies everywhere to heighten the power of any one, or unfold, show power; cf. 1 Samuel 2:10; Lamentations 2:17; Psalm 148:14; Psalm 89:18; Psalm 92:11, etc. That is the meaning of the phrase here, and the words are to be connected, according to their sense, with what follows: "to elevate the horn," i.e., to give power, God gave Heman fourteen sons and three daughters; i.e., to make Heman's race mighty for the praise of God, God gave him so many sons and daughters.

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