6 And the priests waited on their offices: the Levites also with instruments of music of the LORD, which David the king had made to praise the LORD, because his mercy endureth for ever, when David praised by their ministry; and the priests sounded trumpets before them, and all Israel stood.
6 And the priests H3548 waited H5975 on their offices: H4931 the Levites H3881 also with instruments H3627 of musick H7892 of the LORD, H3068 which David H1732 the king H4428 had made H6213 to praise H3034 the LORD, H3068 because his mercy H2617 endureth for ever, H5769 when David H1732 praised H1984 by their ministry; H3027 and the priests H3548 sounded trumpets H2690 H2690 before them, and all Israel H3478 stood. H5975
6 And the priests stood, according to their offices; the Levites also with instruments of music of Jehovah, which David the king had made to give thanks unto Jehovah, (for his lovingkindness `endureth' for ever,) when David praised by their ministry: and the priests sounded trumpets before them; and all Israel stood.
6 And the priests over their charges are standing, and the Levites with instruments of the song of Jehovah -- that David the king made, to give thanks to Jehovah, for to the age `is' His kindness, in David's praising by their hand -- and the priests are blowing trumpets over-against them, and all Israel are standing.
6 And the priests stood in their charges, and the Levites with Jehovah's instruments of music, which David the king had made to praise Jehovah, for his loving-kindness [endureth] for ever, when David praised by their means; and the priests sounded the trumpets opposite to them, and all Israel stood.
6 The priests stood, according to their offices; the Levites also with instruments of music of Yahweh, which David the king had made to give thanks to Yahweh, (for his loving kindness endures for ever), when David praised by their ministry: and the priests sounded trumpets before them; and all Israel stood.
6 And the priests were in their places, and the Levites with their instruments of music for the Lord's song, which David the king had made for the praise of the Lord whose mercy is unchanging for ever, when David gave praise by their hand; and the priests were sounding horns before them; and all Israel were on their feet.
Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets:)
And when all the children of Israel saw how the fire came down, and the glory of the LORD upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the LORD, saying, For he is good; for his mercy endureth for ever.
And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. So 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; And 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. So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass; And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps on the Sheminith to excel.
And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.
That chant to the sound of the viol, and invent to themselves instruments of musick, like David;
The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.
O give thanks unto the LORD; for he is good: because his mercy endureth for ever. Let Israel now say, that his mercy endureth for ever. Let the house of Aaron now say, that his mercy endureth for ever. Let them now that fear the LORD say, that his mercy endureth for ever.
Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
As well the singers as the players on instruments shall be there: all my springs are in thee.
And the LORD spake unto Moses, saying, Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. When ye blow an alarm, then the camps that lie on the east parts shall go forward. When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God.
Moreover David and the captains of the host separated to the service 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 the workmen according to their service was: Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to 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, who prophesied with a harp, to give thanks and to praise the LORD. Of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth: All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight.
Now these are the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar. But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office. And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service.
And Zadok the priest, and his brethren the priests, before the tabernacle of the LORD in the high place that was at Gibeon, To offer burnt offerings unto the LORD upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the LORD, which he commanded Israel; And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever; And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters.
O give thanks unto the LORD; for he is good; for his mercy endureth for ever.
And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel: Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obededom: and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals; Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.
And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.
And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest. And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 2 Chronicles 7
Commentary on 2 Chronicles 7 Keil & Delitzsch Commentary
The divine confirmation of the dedication of the temple . - 2 Chronicles 7:1-10. The consecration of the sacrificial service by fire from heaven (2 Chronicles 7:1-3), and the sacrifices and festival of the people (2 Chronicles 7:4-10).
2 Chronicles 7:1-3
At the conclusion of Solomon's prayer there fell fire from heaven, which devoured the burnt-offering and the thank-offering, and the glory of the Lord filled the house, so that the priests could not enter the house of Jahve. The assembled congregation, when they saw the fire and the glory of the Lord descend, bowed themselves with their faces to the ground upon the pavement, and worshipped God to praise. Now since this narrative is not found in 1 Kings 8:54., and there a speech of Solomon to the whole congregation, in which he thanks God for the fulfilment of His promise, and expresses the desire that the Lord would hear his prayers at all times, and bestow the promised salvation on the people, is communicated, modern criticism has rejected this narrative of the Chronicle as a later unhistorical embellishment of the temple dedication. “If we turn our attention,” says Berth. in agreement with Then., “to 2 Chronicles 5:11-14, and compare 2 Chronicles 5:14 with our second verse, we must maintain that our historian found that there existed two different narratives of the proceedings at the dedication of the temple, and received both into his work. According to the one narrative, the clouds filled the house (1 Kings 8:10, cf. 2 Chronicles 5:11-14); and after this was done Solomon uttered the prayer, with the conclusion which we find in 1 Kings 8; according to the other narrative, Solomon uttered the prayer, with the conclusion which we find in Chron., and God thereafter gave the confirmatory signs. Now we can hardly imagine that the course of events was, that the glory of Jahve filled the house (2 Chronicles 5:14); that then Solomon spoke the words and the prayer in 2 Chron 6; that while he uttered the prayer the glory of Jahve again left the house, and then came down in a way manifest to all the people (2 Chronicles 7:3), in order to fill the house for a second time.” Certainly it was not so; but the narrative itself gives no ground for any such representation. Not a word is said in the text of the glory of Jahve having left the temple during Solomon's prayer. The supposed contradiction between 2 Chronicles 5:14 and the account in 2 Chronicles 7:1-3 is founded entirely on a misinterpretation of our verse. The course of events described here was, as the words run, this: Fire came down from heaven upon the sacrifices and devoured them, and the glory of the Lord filled the house; and this is in 2 Chronicles 7:3 more exactly and precisely repeated by the statement that the people saw the fire and the glory of Jahve descend upon the house. According to these plain words, the glory of Jahve descended upon the temple in the fire which came down from heaven. In the heavenly fire which devoured the sacrifices, the assembled congregation saw the glory of the Lord descend upon the temple and fill it. But the filling of the temple by the cloud when the ark was brought in and set in its place (2 Chronicles 5:13) can be without difficulty reconciled with this manifestation of the divine glory in the fire. Just as the manifestation of the gracious divine presence in the temple by a cloud, as its visible vehicle, does not exclude the omnipresence of God or His sitting enthroned in heaven, God's essence not being so confined to the visible vehicle of His gracious presence among His people that He ceases thereby to be enthroned in heaven, and to manifest Himself therefrom; so the revelation of the same God from heaven by a descending fire is not excluded or set aside by the presence of the cloud in the holy place of the temple, and in the most holy. We may consequently quite well represent to ourselves the course of events, by supposing, that while the gracious presence of God enthroned above the cherubim on the ark made itself known in the cloud which filled the temple, or while the cloud filled the interior of the temple, God revealed His glory from heaven, before the eyes of the assembled congregation, in the fire which descended upon the sacrifices, so that the temple was covered or overshadowed by His glory. The parts of this double manifestation of the divine glory are clearly distinguished even in our narrative; for in 2 Chronicles 5:13-14 the cloud which filled the house, as vehicle of the manifestation of the divine glory, and which hindered the priests from standing and serving (in the house, i.e., in the holy place and the most holy), is spoken of; while in our verses, again, it is the glory of God which descended upon the temple in the fire coming down from heaven on the sacrifices, and so filled it that the priests could not enter it, which is noticed.
Since, therefore, the two passages involve no contradiction, the hypothesis of a compounding together of discrepant narratives loses all standing ground; and it only remains to determine the mutual relations of the two narratives, and to answer the question, why the author of the book of Kings has omitted the account of the fire which came down from heaven upon the sacrifices, and the author of the Chronicle the blessing of the congregation (1 Kings 8:54-61). From the whole plan and character of the two histories, there can be no doubt that in these accounts we have not a perfect enumeration of all the different occurrences, but only a record of the chief things which were done. The authority made use of by both, however, doubtless contained both the blessing of the congregation (1 Kings 8:55-61) and the account of the fire which devoured the sacrifices (2 Chronicles 7:2-3); and probably the latter preceded the blessing spoken by Solomon to the congregation (Kings). In all probability, the fire dame down from heaven immediately after the conclusion of the dedicatory prayer, and devoured the sacrifices lying upon the altar of burnt-offering; and after this had happened, Solomon turned towards the assembled congregation and praised the Lord, because He had given rest to His people, of which the completion of the temple, and the filling of it with the cloud of the divine glory, was a pledge. To record this speech of Solomon to the congregation, falls wholly in with the plan of the book of Kings, in which the prophetic interest, the realization of the divine purpose of grace by the acts and omissions of the kings, is the prominent one; while it did not lie within the scope of his purpose to enter upon a detailed history of the public worship. We should be justified in expecting the fire which devoured the sacrifices to be mentioned in the book of Kings, only if the temple had been first consecrated by this divine act to be the dwelling-place of the gracious presence of God, or a sanctuary of the Lord; but such significance the devouring of the sacrifices by fire coming forth from God did not possess. Jahve consecrated the temple to be the dwelling-place of His name, and the abode of His gracious presence, in proclaiming His presence by the cloud which filled the sanctuary, when the ark was brought into the most holy place. The devouring of the sacrifices upon the altar by fire from heaven was merely the confirmatory sign that the Lord, enthroned above the ark in the temple, accepted, well pleased, the sacrificial service carried on on the altar of this temple; and since the people could draw near to the Lord only with sacrifices before the altar, it was a confirmatory sign that He from His throne would bestow His covenant grace upon those who appeared before him with sacrifices; cf. Leviticus 9:23. Implicitly, this grace was already secured to the people by God's consecrating the sanctuary to be the throne of His grace by the cloud which filled the temple; and the author of the book of Kings thought it sufficient to mention this sign, and passed over the second, which only served as a confirmation of the first. With the chronicler the case was different; for his plan to portray in detail the glory of the worship of the former time, the divine confirmation of the sacrificial worship, which was to be carried on continually in the temple as the only legitimate place of worship, by fire from heaven, was so important that he could not leave it unmentioned; while the words of blessing spoken by Solomon to the congregation, as being already implicitly contained in the dedicatory prayer, did not appear important enough to be received into his book. For the rest, the sacrifices which the fire from heaven devoured are the sacrifices mentioned in 2 Chronicles 5:6, which the king and the congregation had offered when the ark was borne into the temple. As there was an immense number of these sacrifices, they cannot all have been offered on the altar of burnt-offering, but, like the thank-offerings afterwards brought by Solomon and the congregation, must have been offered on the whole space which had been consecrated in the court for this purpose (2 Chronicles 7:7). This is expressly attested by 2 Chronicles 7:7, for the העלות can only be the sacrifices in 2 Chronicles 5:6, since the sacrifices in 2 Chronicles 7:5 of our chapter were only שׁלמים ; cf. 1 Kings 8:62.
2 Chronicles 7:4-6
The sacrifices and the festival. After fire from heaven had devoured the sacrifices, and Solomon had praised the Lord for the fulfilment of His word, and sought for the congregation the further bestowal of the divine blessing (1 Kings 8:54-61), the dedication of the temple was concluded by a great thank-offering, of which we have in 2 Chronicles 7:5, 2 Chronicles 7:6 an account which completely agrees with 1 Kings 8:62-63. - In 2 Chronicles 7:6 the author of the Chr. again makes express mention of the singing and playing of the Levites when these offerings were presented. In the performance of this sacrificial act the priests stood על־משׁמרותם , in their stations; but that does not signify separated according to their divisions (Berth.), but in officiis suis (Vulg.), i.e., ordines suos et functiones suas a Davide 1 Chron. 2 Chronicles 24:7. institutas servarunt (Ramb.); see on Numbers 8:26. The Levites with the instruments of song of Jahve, which David had made, i.e., with the instruments invented and appointed by David for song to the praise of the Lord. בּידם דויד בּהלּל , not hymnos David canentes per manus suas (Vulg.), taking דויד הלּל for the praising appointed by David, which by the hands of the Levites, i.e., was performed by the hands of the Levites (Berth.), but literally: when David sang praise by their hand (i.e., their service). This clause seems to be added to the relative clause, “which king David had made,” for nearer definition, and to signify that the Levites used the same instruments which David had introduced when he praised God by the playing of the Levites. The form מחצצרים as in 1 Chronicles 15:24.
2 Chronicles 7:7-10
2 Chronicles 7:7 contains a supplementary remark, and the ו relat. expresses only the connection of the thought, and the verb is to be translated in English by the pluperfect. For the rest, compare on 2 Chronicles 7:4-10 the commentary on 1 Kings 8:62-66.
2 Chronicles 7:11-22
The Lord's answer to Solomon's dedicatory prayer. Cf. 1 Kings 9:1-9. The general contents, and the order of the thoughts in the divine answer in the two texts, agree, but in the Chronicle individual thoughts are further expounded than in the book of Kings, and expressions are here and there made clear. The second clause of 2 Chronicles 7:11 is an instance of this, where “and all the desire of Solomon, which he was pleased to do,” is represented by “and all that came into Solomon's heart, to make in the house of the Lord and in his own house, he prosperously effected.” Everything else is explained in the Com. on 1 Kings 9.