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The Complete Jewish Bible with Rashi Commentary
   

Divrei Hayamim I - I Chronicles - Chapter 16

Divrei Hayamim I - I Chronicles - Chapter 16

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Rashi's Commentary:

Chapter 16

1. And they brought the Ark of God, and they set it up in the midst of the tent that David had pitched for it, and they offered burnt- offerings and peace-offerings before God.   א. וַיָּבִיאוּ אֶת אֲרוֹן הָאֱלֹהִים וַיַּצִּיגוּ אֹתוֹ בְּתוֹךְ הָאֹהֶל אֲשֶׁר נָטָה לוֹ דָּוִיד וַיַּקְרִיבוּ עֹלוֹת וּשְׁלָמִים לִפְנֵי הָאֱלֹהִים:
2. And David finished offering up the burnt-offering[s] and the peace-offerings, and he blessed the people in the Name of the Lord.   ב. וַיְכַל דָּוִיד מֵהַעֲלוֹת הָעֹלָה וְהַשְּׁלָמִים וַיְבָרֶךְ אֶת הָעָם בְּשֵׁם יְהֹוָה:
and he blessed the people in the name of the Lord: which was called upon the Ark, as is written above (II Sam. 6:2): “the Ark of God, the Lord, upon which a name was called.”  
3. And he distributed to every person of Israel, both to men and women, to each individual a loaf of bread and a portion of meat and a flask of wine.   ג. וַיְחַלֵּק לְכָל אִישׁ יִשְׂרָאֵל מֵאִישׁ וְעַד אִשָּׁה לְאִישׁ כִּכַּר לֶחֶם וְאֶשְׁפָּר וַאֲשִׁישָׁה:
and a portion of meat: Heb. אֶשְּׁפָּר, one sixth of a bull.  
and a flask of wine: Heb. וַאֲשִּׁישָּׁה one sixth of a “hin,” similar to (Hos. 3:1): “goblets (אֲשִּׁישֵּׁי) of grapes,” a flask.  
4. And he stationed before the Ark of the Lord some of the ministering Levites, and to make mention and to give thanks and to praise the Lord God of Israel.   ד. וַיִּתֵּן לִפְנֵי אֲרוֹן יְהֹוָה מִן הַלְוִיִּם מְשָׁרְתִים וּלְהַזְכִּיר וּלְהוֹדוֹת וּלְהַלֵּל לַיהֹוָה אֱלֹהֵי יִשְׂרָאֵל:
and to make mention and to give thanks and to praise: “To make mention” means to recite those two psalms in which it is written (Ps. 38, 70): “A song of David to mention” ; “and to thank” [means to recite] (ibid. 105): “Give thanks to the Lord, call out in His name” ; “and to praise,” [by reciting] those psalms starting with “Hallelujah.”  
5. Asaph the leader and second to him Zechariah, Jeiel and Shemiramoth and Jehiel and Mattithiah and Eliab and Benaiah and Obed-Edom and Jeiel, with instruments of psalteries and with harps, and Asaph was resounding with the cymbals.   ה. אָסָף הָרֹאשׁ וּמִשְׁנֵהוּ זְכַרְיָה יְעִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וּמַתִּתְיָה וֶאֱלִיאָב וּבְנָיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל בִּכְלֵי נְבָלִים וּבְכִנֹּרוֹת וְאָסָף בַּמְצִלְתַּיִם מַשְׁמִיעַ:
6. And Benaiah and Jahaziel the priests with trumpets constantly, were before the Ark of the Covenant of God.   ו. וּבְנָיָהוּ וְיַחֲזִיאֵל הַכֹּהֲנִים בַּחֲצֹצְרוֹת תָּמִיד לִפְנֵי אֲרוֹן בְּרִית הָאֱלֹהִים:
And Benaiah and Jahaziel the priests with trumpets constantly: Trumpets were the musical instruments of the priests. A similar case is found above (15:24): “And Shebaniah, etc. and Eliezer. the priests, sounding the trumpets.”  
7. On that day, David ordained to give thanks to the Lord by the hand of Asaph and his brethren.   ז. בַּיּוֹם הַהוּא אָז נָתַן דָּוִיד בָּרֹאשׁ לְהֹדוֹת לַיהֹוָה בְּיַד אָסָף וְאֶחָיו:
to give thanks to the Lord by the hand of Asaph and his brethren: Asaph would commence, “Give thanks to the Lord, call out in His name,” and afterwards all his brethren would respond after him. A similar instance is found in Ezra (Neh. 11:17): “And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph the chief to begin the thanksgiving in prayer,” on the instrument of the huyedoth, as it is written in Ezra (ibid. 12: 8): “And the Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, Mattaniah over the huyedoth.”  
8. "Give thanks to the Lord, call out in His Name; make His exploits known among the peoples.   ח. הוֹדוּ לַיהֹוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו:
Give thanks to the Lord, call out in His name: They sang this psalm on that day before the Ark. And it [the psalm] is also written in the Book of Psalms (105: 1-15), but there is a slight difference in some words. The contents, however, are the same. There it goes on until “and do not harm My prophets.” That is indeed the conclusion of the psalm, commencing: “Give thanks to the Lord,” for “Sing to the Lord, all the earth,” is a different psalm. That psalm is also found in the Book of Psalms (96), but there is a slight difference. The contents, however, are the same.  
Give thanks to the Lord: [These are] David’s words to the singers and to the congregation.  
call out in His name: Call out, “O Lord, O Lord! May He help His Ark.” A similar instance (I Kings 18:24): “And you will call in the name of your deity, and I shall call in the name of the Lord.” The expression of calling out is appropriate in connection with the Lord because He performs wonders.  
make His exploits known among the peoples: Heb. הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו. This refers to the exploits that He exploited the Philistines concerning the matter of the Ark.  
9. Sing to Him, play music to Him, speak of all His wonders.   ט. שִׁירוּ לוֹ זַמְּרוּ לוֹ שִׂיחוּ בְּכָל נִפְלְאֹתָיו:
Sing to Him, play music to Him: both with the mouth and with instruments.  
speak of all His wonders: You shall also speak constantly to each other about all His wonders.  
10. Glory in His holy Name; may the heart of those who seek the Lord rejoice.   י. הִתְהַלְלוּ בְּשֵׁם קָדְשׁוֹ יִשְׂמַח לֵב מְבַקְשֵׁי יְהֹוָה:
Glory in His holy name: saying that whoever believes in our God - He will help him. A similar instance is (Isa. 41:16): “… with the Holy One of Israel shall you praise yourself.”  
of His holy name: that you have a holy God like our God, and so (Deut. 4:7): “… like the Lord our God whenever we call out to Him.”  
may the heart of those who seek the Lord rejoice: and when he does good, the heart of he who seeks the Lord with a whole heart is able to rejoice. Therefore…  
11. Search for the Lord and His might; seek His presence constantly.   יא. דִּרְשׁוּ יְהֹוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד:
Search for the Lord and His might: The Sanctuary and Ark are called “His might,” as it is written (Ps. 78:61): “And He delivered His might into captivity,” i.e., He delivered His Ark to bring it into captivity, and it is written (ibid. 132:8): “Arise, O Lord, to Your resting place, You and the Ark of Your might.” For that reason, Eleazar, its watchman, was called Uzza, because he guarded the Ark, which was called might (עֹז). An example of this is that [Ephron was called by this name] because of the four hundred silver shekels, which is the numerical value of the name Ephron. And so, many others [as in] (Gen. 49:16): “Dan (דָן) will champion (יָדִין) the right of his people” ; (ibid. verse 8): “Judah, (יְהוּדָה) you are the one; to you your brothers do homage (יוֹדוּ).”  
12. Remember His wonders, which He performed, His miracles and the judgments of His mouth.   יב. זִכְרוּ נִפְלְאֹתָיו אֲשֶׁר עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי פִיהוּ:
Remember His wonders: the plague of the mice, and they took milch cows and shut up their young in the house, and the cows went straight (I Sam. 6:10-12), and they did not turn back, and the breach of Uzza. The entire song was composed concerning the Ark, and they would say it for the daily sacrifice in the morning, and “Sing to the Lord,” for the daily sacrifice in the afternoon (Seder Olam ch. 14). And to whom do I say that they should remember the wonders of the One Who is perfect in knowledge?  
13. The seed of Israel His servant, the children of Jacob, His chosen ones.   יג. זֶרַע יִשְׂרָאֵל עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו:
The seed of Israel His servant: In the Book of Psalms [it is written]: “the seed of Abraham His servant,” and it says here, “The seed of Israel His servant,” because the meaning of “the seed of Abraham,” which is written there, refers to the seed of Israel, because Abraham had other seed, but the seed of Israel is exclusively for us; and when it says, “the seed of Abraham,” it means the seed of Israel.  
14. He is the Lord our God; throughout the earth are His judgments.   יד. הוּא יְהֹוָה אֱלֹהֵינוּ בְּכָל הָאָרֶץ מִשְׁפָּטָיו:
He is the Lord our God: Although His judgments are throughout all the land, He is our God, and we are His people.  
15. Remember His covenant forever, the word which He commanded to a thousand generations.   טו. זִכְרוּ לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר:
Remember His covenant forever: And in Psalms: “He remembered His covenant forever.” The meaning is: The covenant that He made with Abraham - He remembered it forever and for His children, and that which He spoke to him and the promise that He promised him, He commanded that it stand to the thousandth generation. Or the meaning of צִוָּה is גָזַר decreed, like (Lam. 3:37): “… unless the Lord ordained it (צִוָּה).” The meaning is that the word that He decreed [in the Covenant] Between the Parts to give the land of Canaan to their children will be to the thousandth generation, and that which He says here: “Remember,” means: His covenant that is with you forever - remember it constantly.  
16. [The covenant] which He had made with Abraham, and His oath to Isaac.   טז. אֲשֶׁר כָּרַת אֶת אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק:
which He had made with Abraham: as it is written (Gen. 15:18): “On that day, God made a covenant with Abram, saying: To your seed have I given, etc.” And that covenant and that oath were for Isaac, i.e., for Isaac and not for Ishmael or the sons of Keturah, for that which He said, “To your seed,” in the covenant and in the oath, was for Isaac, as it is written (ibid. 21: 12): “… for through Isaac will seed be called for you.” And the oath took place at the binding of Isaac, as it is written (ibid. 22:16): “By Myself I have sworn,” and He said to Isaac, (ibid. 26:3): “… and I will keep the oath that I swore to your father, Abraham.” And that covenant and oath - He established for the Children of Israel as a statute, a perpetual covenant, because the covenant and oath were for the designated seed, not for Esau, and so Isaac said to Jacob, (ibid. 28:4): “May God give you the blessing of Abraham.”  
17. And He set it up for Jacob as a statute, to Israel as an everlasting covenant.   יז. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם:
18. Saying: To you I shall give the land of Canaan, the lot of your inheritance."   יח. לֵאמֹר לְךָ אֶתֵּן אֶרֶץ כְּנָעַן חֶבֶל נַחֲלַתְכֶם:
19. When you were few in number, hardly dwelling in it.   יט. בִּהְיוֹתְכֶם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ:
When you were few in number: [It was] then that He swore to give them the land of Canaan, the portion of your heritage. And this is a great thing, so that they cannot say that because of your great numbers, you seized the land of Canaan, but when you were few in number. Now if you say that even a thousand or more have a number, what is this about which it is written: “When you were few in number” ? Therefore, it says: “hardly dwelling in it.” The meaning is that if He would say to one settler, e.g., to Abraham alone, to Isaac alone, to Jacob alone, to one of them He would say, “To you I will give the land of Canaan,” it would not be a wonder, because they were settled in it! But He swore to give you the land at a time when your ancestors were strangers sojourning in it, as it is written (Gen. 35:27): “… that is Hebron, where Abraham and Isaac sojourned.” And furthermore, if He would say to a stranger who is settling, “To you and to your seed I will give this land,” it would not be such a wonder. Therefore, he says that they were not even strangers who were settling, but…  
20. And when they walked from nation to nation, and from one kingdom to another people.   כ. וַיִּתְהַלְּכוּ מִגּוֹי אֶל גּוֹי וּמִמַּמְלָכָה אֶל עַם אַחֵר:
And when they walked from nation to nation: Abraham went to Egypt and to Gerar, and so did Isaac, and so was Jacob in Laban’s house for twenty years, and now, too, for it does not say: וַיֵּלְכוּ but וַיִּתְהַלְּכוּ (poraler in Old French, to wander about)  
21. He let no man oppress them, and He reproved kings on their account;   כא. לֹא הִנִּיחַ לְאִישׁ לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים:
He let no man oppress them: Although they walked from place to place and it is customary to harm wayfarers, and when they arrive to their inn, they are falsely accused, but these the Holy One, blessed be He, did not let [anyone] hurt them or oppress them. An example is (Lev. 5:21): “or oppressed (עָשַּׁק) his neighbor.” Now if you ask if the reason that the highwaymen and [the people of] the other lands in whose midst they passed did not harm them was that they did not notice them, but if they had noticed them, they would have oppressed them, therefore, it says: “… and He reproved kings on their account,” i.e., they did oppress them, as Pharaoh [did] to Abraham and Abimelech to Isaac, and Laban and Shechem to Jacob, and the Holy One, blessed be He, said to them…  
22. "Do not touch My anointed ones, and do not harm My prophets."   כב. אַל תִּגְּעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל תָּרֵעוּ:
Do not touch My anointed ones, and do not harm My prophets: Concerning Abraham it says (Gen. 12:17): “And the Lord plagued Pharaoh,” and it is written (ibid. 20:3): “And the Lord came to Abimelech in a dream at night and said to him: You shall die, etc.” Concerning Jacob it says: (ibid. 31:24): “And God came to Laban the Aramean in a dream at night, and said to him: Beware, etc.” And further, concerning Jacob, when they came to kill him because they killed Shechem and Hamor, it is writ ten: (ibid. 35: 5): “Then they journeyed on, and the terror of God was, etc.” The Book of Psalms is more explicit, for the psalm does not terminate here, as it is written there (105:16): “He called a famine upon the land,” in order to exile them to Egypt.  
23. Sing to the Lord, all the earth; announce His salvation from day to day.   כג. שִׁירוּ לַיהֹוָה כָּל הָאָרֶץ בַּשְּׂרוּ מִיּוֹם אֶל יוֹם יְשׁוּעָתוֹ:
Sing to the Lord, all the earth; announce from day to day, etc.:  
24. Tell of His glory among the nations, among all peoples His wonders.   כד. סַפְּרוּ בַגּוֹיִם אֶת כְּבוֹדוֹ בְּכָל הָעַמִּים נִפְלְאֹתָיו:
Tell: the salvation that He wrought for us when the Ark was exiled to the land of the Philistines.  
among all peoples His wonders: that He wrought with the Ark.  
25. For the Lord is great and very much praised; He is feared over all gods.   כה. כִּי גָדוֹל יְהֹוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל כָּל אֱלֹהִים:
26. For all the gods of the peoples are idols, but the Lord made the heavens.   כו. כִּי כָּל אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהֹוָה שָׁמַיִם עָשָׂה:
For all the gods of the peoples are idols: vanity, the handiwork of man; and a similar example is in the prophecy of Habakkuk (2:18): “What did a graven image avail that its maker has graven it… etc.” until “to make dumb idols?”  
but the Lord made the heavens: Regarding the idols it is written: “to make,” but the Holy One, blessed be he, is the Maker of the heavens and the earth and all their host.  
27. There is beauty and majesty before Him; might and joy in His place.   כז. הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ:
There is beauty and majesty before Him; might and joy in His place: But the idols are lying like dead; wherever they are placed they lie, because our God is the true God.  
28. Ascribe to the Lord, [you] families of peoples, ascribe to the Lord glory and might.   כח. הָבוּ לַיהֹוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהֹוָה כָּבוֹד וָעֹז:
Ascribe to the Lord, [you] families of peoples: And what should they ascribe to Him? And he explains: glory and might.  
29. Ascribe to the Lord the glory of His name; carry an offering and come before Him; bow down to the Lord in the beauty of holiness.   כט. הָבוּ לַיהֹוָה כְּבוֹד שְׁמוֹ שְׂאוּ מִנְחָה וּבֹאוּ לְפָנָיו הִשְׁתַּחֲווּ לַיהֹוָה בְּהַדְרַת קֹדֶשׁ:
Ascribe to the Lord the glory of His name: His name is אֲדֹנָי, and He is the Lord (אָדוֹן) of all. That is the meaning of “Ascribe to the Lord the glory of His name,” because like His name, so is His praise.  
bow down to the Lord in the beauty of holiness: for so we said, “There is beauty and majesty before Him.”  
30. Quake before Him, all the earth; also the inhabited world will be established so that it will not falter.   ל. חִילוּ מִלְּפָנָיו כָּל הָאָרֶץ אַף תִּכּוֹן תֵּבֵל בַּל תִּמּוֹט:
Quake before Him, all the earth; also the inhabited world will be established so that it will not falter: When a flesh and blood king sees that [the people] are worried and frightened of him, he casts more fear upon them, and they become more worried about him, lest he destroy all their homes, but the attribute of the Holy One, blessed be He, is that He does not do so. When the [inhabitants of] the world fear Him, then the world is established so that it does not falter. He wreaks vengeance upon robbers, and honest people remain in existence, and the earth remains in existence and does not falter. Therefore, “quake before Him, all the earth,” but do not worry because the Holy One, blessed be He, will come only to rectify the world. But when the creatures do not fear Him and they sin, then He will turn them over and destroy them.  
31. The heavens will rejoice and the earth will exult, and they will say among the nations, "The Lord has reigned."   לא. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהֹוָה מָלָךְ:
The heavens will rejoice and the earth will exult, and they will say among the nations, “The Lord has reigned”: When a flesh and blood [monarch] reigns, all are sad, because they do not know whether he will judge harshly, but when the Holy One, blessed be He, will reign, the heavens and earth will rejoice, and all the upright will say, “Now the Lord has reigned,” for He has restored the Ark to us.  
32. The sea and the fullness thereof will roar. The field and all that is therein will jubilate.   לב. יִרְעַם הַיָּם וּמְלוֹאוֹ יַעֲלֹץ הַשָּׂדֶה וְכָל אֲשֶׁר בּוֹ:
The sea and the fullness thereof will roar: all the creatures in the sea. A similar example is (Isa. 44:23): “Sing, ye heavens, for the Lord has done this,” because He restored the Ark to us and sent destructive angels to execute justice upon the Philistines.  
33. Then all the forest trees will sing praises, before the Lord, for He has come to judge the earth.   לג. אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְהֹוָה כִּי בָא לִשְׁפּוֹט אֶת הָאָרֶץ:
34. Give thanks to the Lord for He is good, for His loving-kindness exists forever.   לד. הוֹדוּ לַיהֹוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ:
Give thanks to the Lord for He is good, for His loving-kindness exists forever: This verse (34) is not a conclusion of the Psalm (96) but [a continuation] of Psalm (105): “Give thanks to the Lord, call out in His Name.” The verse (35): “And say, save us, etc.” is from the Psalm (106). And this Psalm (106) commences with this verse (in Chron.). Now is it appropriate here, “And say, etc. and save us from the nations,” for when were they exiled in David’s time, that he should say, “and save us from among the nations”? And this is the arrangement in Psalms. Psalm (105) commences: “Give thanks to the Lord, call out in His name,” and it concludes only with “Blessed be the Lord God of Israel, etc.” until “Amen! Hallelujah,” for it is all one topic, but because it is a long psalm, it was divided, and it commences, “Give thanks to the Lord for He is good.” Similarly, Job, when he had to lengthen his reply, he shortened it and divided it in two, and it says, (Job 29:1): “And Job again took up his parable,” for in song, because of his ecstasies of joy, he could not speak at length; so he divided it in two. And so, in the matter of lamentation, because of his intense pain he could not speak at length, and he divided it in two, because both song and lamentation are uttered similarly. When Hannah came to pray in the forecourt, Eli thought her to be a drunken woman, because he thought that she acted in that manner because of wine, but she said, (I Sam. 1:15f.): “… and neither new wine nor old wine have I drunk, etc., for out of the abundance of my complaint and my vexation….” From here we learn that drunken people and those suffering from pain behave in the same manner.  
35. And say, "Save us, O God of our salvation, and gather us and save us from the nations, to give thanks to Your holy Name, to triumph in your praise."   לה. וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן הַגּוֹיִם לְהוֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ:
And say, “Save us: At the end of the Psalm (106:42), which speaks about captivity: ” And their foes oppressed them, and they were humbled under their hand, “ it is written thereafter, (ibid. verse 46): ” And He caused them to be pitied by their captors.“ Now, it is appropriate to say, ” Save us, O Lord our God, and gather us from the nations, “ as You have done to them. In Psalms, it does not say, ” And say, save us “ but only, ” Save us, “ because that is the appropriate wording. For the following reason, David recited these two psalms when he brought the Ark: It is explained in Genesis Rabbah (54:4): ” since the cows, when they sang, recited these two psalms.“ Rabbi Samuel the son of Nahmani said: (I Sam. 6:12): ‘And the cows sang.’ What song did they sing? ‘Give thanks to the Lord, call out in His name.’ Rabbi Eleazar says: ‘Sing to the Lord, all the earth, etc.’” Therefore, David instituted them to recite them before the Ark, one psalm in the morning and one psalm in the evening. Quoted from Rabbi Eleazar the son of Meshullam of blessed memory.  
36. Blessed is the Lord, the God of Israel from all times past, and to all times to come." And all the people said, "Amen," and praised the Lord.   לו. בָּרוּךְ יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל הָעָם אָמֵן וְהַלֵּל לַיהֹוָה:
37. And he left before the Ark of the Lord Asaph and his brethren to serve before the Ark continually as every day's work required.   לז. וַיַּעֲזָב שָׁם לִפְנֵי אֲרוֹן בְּרִית יְהֹוָה לְאָסָף וּלְאֶחָיו לְשָׁרֵת לִפְנֵי הָאָרוֹן תָּמִיד לִדְבַר יוֹם בְּיוֹמוֹ:
to serve before the Ark continually: with song.  
as every day’s work required: evening and morning.  
38. And Obed-Edom and his brethren [were] sixty-eight, and Obed-Edom the son of Jeduthun and Hosah for gate sentries.   לח. וְעֹבֵד אֱדֹם וַאֲחֵיהֶם שִׁשִּׁים וּשְׁמוֹנָה וְעֹבֵד אֱדֹם בֶּן יְדִיתוּן וְחֹסָה לְשֹׁעֲרִים:
And Obed-Edom and his brethren: [they] were left with Asaph to sing.  
and Obed-Edom the son of Jeduthun and Hosah: [they] were left as gate sentries for the Ark.  
39. And Zadok the priest and his brethren the priests were before the Tabernacle of the Lord in the high place that was in Gibeon.   לט. וְאֵת| צָדוֹק הַכֹּהֵן וְאֶחָיו הַכֹּהֲנִים לִפְנֵי מִשְׁכַּן יְהֹוָה בַּבָּמָה אֲשֶׁר בְּגִבְעוֹן:
And Zadok the priest: was the head, and his brethren, the priests with him, David stationed before the Tabernacle of the Lord, which was in Gibeon, and he did not leave any priest with the Ark, because they did not have to perform the sacrificial service  
40. To offer up burnt offerings to the Lord upon the altar of the burnt offering constantly in the morning and in the evening, and for all that is written in the Law of the Lord, which He commanded upon Israel.   מ. לְהַעֲלוֹת עֹלוֹת לַיהֹוָה עַל מִזְבַּח הָעֹלָה תָּמִיד לַבֹּקֶר וְלָעָרֶב וּלְכָל הַכָּתוּב בְּתוֹרַת יְהֹוָה אֲשֶׁר צִוָּה עַל יִשְׂרָאֵל:
41. And with them were Heman and Jeduthun and the rest of the chosen ones who were designated with names, to give thanks to the Lord, for His loving-kindness exists forever.   מא. וְעִמָּהֶם הֵימָן וִידוּתוּן וּשְׁאָר הַבְּרוּרִים אֲשֶׁר נִקְּבוּ בְּשֵׁמוֹת לְהוֹדוֹת לַיהֹוָה כִּי לְעוֹלָם חַסְדּוֹ:
and the rest of the chosen ones: Heb. הַבְּרוּרִים, the chosen ones.  
who were designated with names: great men called by name to sing before the altar at the time of the offering of the sacrifices.  
were [appointed] over the gate: like “for gate sentries” ; and in the fortieth year of the kingdom of the house of David, they made them the heads of the singers, as it is written (below 25:3): “Of Jeduthun: the sons of Jeduthun, etc., six alongside, etc., who prophesied by the thanksgiving and praise to the Lord.”  
42. And with them, Heman and Jeduthun, were trumpets and cymbals for resounding, and instruments of the song of God, and the sons of Jeduthun were [appointed] over the gate.   מב. וְעִמָּהֶם הֵימָן וִידוּתוּן חֲצֹצְרוֹת וּמְצִלְתַּיִם לְמַשְׁמִיעִים וּכְלֵי שִׁיר הָאֱלֹהִים וּבְנֵי יְדוּתוּן לַשָּׁעַר:
43. And all the people went, each one to his house, and David returned to bless his household.   מג. וַיֵּלְכוּ כָל הָעָם אִישׁ לְבֵיתוֹ וַיִּסֹּב דָּוִיד לְבָרֵךְ אֶת בֵּיתוֹ:
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