| Barnes' Notes on the Bible For song - See the margin. Hebraists are still at variance as to the meaning of this passage, some supposing elevation or, delivery of the voice, others elevation of the ark, to be intended.
Clarke's Commentary on the BibleChenaniah - he instructed about the song - This appears to have been the master singer; he gave the key and the time, for he presided במשא bemassa, in the elevation, probably meaning what is called pitching the tune, for he was skillful in music, and powerful in his voice, and well qualified to lead the band: be might have been precentor.
Gill's Exposition of the Entire BibleAnd Chenaniah chief of the Levites was for song,.... But the chief for the song were Heman, Asaph, and Ethan; rather for the burden, as the Targum; for the lifting up and bearing the ark: he instructed about the song; or about the taking up and bearing the burden, the ark; directing when to take it up, and how far to go with it, and then rest: because he was skilful; a wise and prudent man in all things, and so proper to direct in this business.
Keil and Delitzsch Biblical Commentary on the Old Testament"Chenaniah, the prince of the Levites, for the bearing, teacher in bearing; for he was instructed in it." Since Chenaniah does not occur among the six princes of the Levites in 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.
Geneva Study BibleAnd Chenaniah, chief of the Levites, {l} was for song: he instructed about the song, because he was skilful. (l) That is, to appoint Psalms and songs to them that sang.
Wesley's Notes 15:22 For song - He was the moderator of the musick, instructing them when and how to lift up their voices, or change their notes, or make their stops.
King James Translators' Noteswas for...: or, was for the carriage: he instructed about the carriage song: Heb. lifting up
Jamieson-Fausset-Brown Bible Commentary22. Chenaniah, chief of the Levites-He was not of the six heads of the Levitical families, but a chief in consequence of his office, which required learning, without regard to birth or family. instructed about the song-He directed all these bands as to the proper time when each was to strike in or change their notes; or, as some render the passage, "He led the burdens, for he was skilled," that is, in the custom which it was necessary to observe in the carriage of the holy things [Bertheau].
Matthew Henry's Concise Commentary15:1-24 Wise and good men may be guilty of oversights, which they will correct, as soon as they are aware of them. David does not try to justify what had been done amiss, nor to lay the blame on others; but he owns himself guilty, with others, of not seeking God in due order
Matthew Henry's Whole Bible CommentaryChapter 15 The bringing in of the ark to the city of David was a very good work; it was resolved upon (13:4), and attempted, but not perfected; it lay by the way in the house of Obed-edom. Now this chapter gives us an account of the completing of that good work. I. How it was done more regularly than before. 1. A place was prepared for it (v. 1). 2. The priests were ordered to carry it (v. 2-15). 3. The Levites had their offices assigned them in attending on it (v. 16-24). II. How it was done more successfully than before (v. 25). 1. The Levites made no mistake in their work (v. 26). 2. David and the people met with no damp upon their joy (v. 27, 28). As for Michal's despising David, it was nothing (v. 29). Verses 1-24 Preparation is here made for the bringing of the ark home to the city of David from the house of Obed-edom. It is here owned that in the former attempt, though it was a very good work and in it they sought God, yet they sought him, not after the due order, v. 13. "We did not go about our work considerately; and therefore we sped so ill." Note, It is not enough that we do that which is good, but we must do it well-not enough that we seek God in a due ordinance, but we must seek after him, in a due order. Note, also, When we have suffered for our irregularities we must learn thereby to be more regular; then we answer the end of chastisement. Let us see how the matter was mended. 1. David now prepared a place for the reception of the ark, before he brought it to him; and thus he sought in the due order. He had not time to build a house, but he pitched a tent for it (v. 1), probably according to the pattern shown to Moses in the mount, or as near it as might be, of curtains and boards. Observe, When he made houses for himself in the city of David he prepared a place for the ark. Note, Wherever we build for ourselves, we must be sure to make room for God's ark, for a church in the house. 2. David now ordered that the Levites or priests should carry the ark upon their shoulders. Now he bethought himself of that which he could not but know before, that, none ought to carry the ark but the Levites, v. 2. The Kohathites carried it in their ordinary marches, and therefore had no wagons allotted them, because their work was to bear upon their shoulders, Num. 7:9. But upon extraordinary occasions, as when they passed Jordan and compassed Jericho, the priests carried it. This rule was express, and yet David himself forgot it, and put the ark upon a cart. Note, Even those that are very knowing in the word of God, yet have it not always so ready to them as were to be wished when they have occasion to use it. Wise and good men may be guilty of an oversight, which, as soon as they are aware of, they will correct. David did not go about to justify what had been done amiss, nor to lay the blame on others, but owned himself guilty, with others, of not seeking God in a due order, and now took care not only to summon the Levites to the solemnity, as he did all Israel (v. 3), and had done before (ch. 13:2), but to see that they assembled (v. 4), especially the sons of Aaron, v. 11. To them he gives the solemn charge (v. 12): You are the chief of the fathers of the Levites, therefore do you bring up the ark of the Lord. It is expected that those who are advanced above others in dignity should go before others in duty. "You are the chief, and therefore more is expected from you than from others, both by way of service yourselves and influence on the rest. You did it not at first, neither did your duty yourselves nor took care to instruct us, and we smarted for it: The Lord made a breach upon us; we have all smarted for your neglect; this has been by your means (see Mal. 1:9): therefore sanctify yourselves, and mind your business." When those that have suffered for doing ill thus learn to do better the correction is well bestowed. 3. The Levites and priests sanctified themselves (v. 14) and were ready to carry the ark on their shoulders, according to the law, v. 15. Note, Many that are very remiss in their duty, if they were but faithfully told of it, would reform and do better. The breach upon Uzza made the priests more careful to sanctify themselves, that is, to cleanse themselves from all ceremonial pollution and to compose themselves for the solemn service of God, so as to strike a reverence upon the people. Some are made examples, that others may be made exemplary and very cautious. 4. Officers were appointed to be ready to bid the ark welcome, with every possible expression of joy, v. 16. David ordered the chief of the Levites to nominate those that they knew to be proficients for this service. Heman, Asaph, and Ethan, were now first appointed, v. 17. They undertook to sound with symbols (v. 19), others with psalteries (v. 20), others with harps, on the Sheminith, or eighth, eight notes higher or lower than the rest, according to the rules of the concert, v. 21. Some that were priests blew with the trumpet (v. 24), as was usual at the removal of the ark (Num. 10:8) and at solemn feasts, Ps. 81:3. And one was appointed for song (v. 22), for he was skilful in it, could sing well himself and instruct others. Note, As every man has received the gift, so he ought to minister the same, 1 Pt. 4:10. And those that excel in any endowment should not only use it for the common good themselves, but teach others also, and not grudge to make others as wise as themselves. This way of praising God by musical instruments had not hitherto been in use. But David, being a prophet, instituted it by divine direction, and added it to the other carnal ordinances of that dispensation, as the apostle calls them, Heb. 9:10. The New Testament keeps up singing of psalms, but has not appointed church-music. Some were appointed to be porters (v. 18), others door-keepers for the ark (v. 23, 24), and one of these was Obed-edom, who reckoned it no doubt a place of honour, and accepted it as recompence for the entertainment he had given to the ark. He had been for three months housekeeper to the ark, and indeed its landlord. But, when he might not be so any longer, such an affection had he for it that he was glad to be its door-keeper. |
