Exegetical and Hermeneutical Commentary of 1 Chronicles 15:27
And David [was] clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers, and Chenaniah the master of the song with the singers: David also [had] upon him an ephod of linen.
27. the master of the song ] R.V. mg., the master of the carrying of the ark. Cp. 1Ch 15:22, note.
an ephod of linen ] A linen ephod was the ordinary vestment for all priests (1Sa 22:18). The highpriest’s ephod was a more elaborate garment (Exo 28:6-12), fitted with the means of divination (1Sa 23:6; 1Sa 23:9-12).
Fuente: The Cambridge Bible for Schools and Colleges
Fine linen (byssus) is here first spoken of as used for dress. It seems to have been reserved for nobles of the highest rank Est 8:15, for kings, and for priests 2Ch 5:12. Davids robe was probably worn, like that of the high priest, immediately under the ephod, and may, like that, have reached the feet.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. A robe of flue linen] A robe made of buts, probably the tuft or beard of the Pinna Magna, a species of muscle found every where on the shores of the Mediterranean, growing sometimes, as I have seen, to a foot and a half in length. I have seen a pair of gloves made of this very rich stuff; the colour is a deep dark yellow, something inclining to what is called the lilac. The buts or byssus was not heard of in Israel before the time of David: after that it is frequently mentioned.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With a robe of fine linen, i.e. with a linen ephod, as it is explained in the close of this verse, where this circumstance is repeated, because it was a notable and unusual thing for David, who was no Levite, to wear a Levitical garment. Of this and the following verses, See Poole “2Sa 6:14“, See Poole “2Sa 6:15“, See Poole “2Sa 6:16“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. a robe of fine linenHebrew,Butzis rather supposed in the later books to denote cotton.
an ephodashoulder-garment, a cincture or cape over his dress. It was worn bythe priests, but was not so peculiar to them as to be forbiddenothers (1Sa 2:18; 1Sa 22:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And David was clothed with a robe of fine linen,…. For though a king, he, being among the singers, was clothed as they; for so it follows:
and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song; or of those that bore the burden, the ark, as the Targum:
with the singers; all were clothed in robes of fine linen:
David also had upon him an ephod of linen; which he had besides his linen robe, and was over it; and being a shorter and tighter garment, it bound the other closer to him; though some think this is explanative of the former, and designs the same, and is what others, besides priests, were, on occasion, allowed to wear, see 1Sa 2:18.
Fuente: John Gill’s Exposition of the Entire Bible
The discrepancy between 1Ch 15:27 and 2Sa 6:14 is more difficult of explanation. Instead of the words , David danced with all his might before Jahve, we read in the Chronicle , David was clothed with a robe of byssus. But since differs from only in the last two letters, and might be easily exchanged for , we may suppose that has arisen out of . Bertheau accordingly says: “Any one who remembered that in this verse David’s clothing was spoken of might write as , while the words , which were probably illegible,were conjecture to be .” This opinion would be worthy of consideration, if only the other discrepancies between the Chronicle and Samuel were thereby made more comprehensible. That, besides David, the bearers of the ark, the singers, and Chenaniah are mentioned, Bertheau thinks can be easily explained by what precedes; but how can that explain the absence of the of Samuel from our text? Bertheau passes this over in silence; and yet it is just the absence of these words in our text which shows that cannot have arisen from an orthographical error and the illegibility of , since must have been purposely omitted. Bttcher’s opinion ( N. kr. Aehrenl. iii. S. 224), that the Chaldaizing can scarcely have been written by the chronicler, because it is not at all like his pure Hebrew style, and that consequently a later reader, who considered it objectionable that a Levite should dance, and perhaps impossible that the bearers should (forgetting that they were released in turn from performing their office), while holding as closely to the letter of the text as possible, corrected into , and that the same person, or perhaps a later, added besides , is still less probable. In that way, indeed, we get no explanation of the main difficulty, viz., how the words from to came into the text of the Chronicle, instead of the of Samuel. The supposition that originally the words from to stood in the text, when of course the statement would be, not only that David danced with all his might, but also that all the Levites who bore the ark danced, is in the highest degree unsatisfactory; for this reason, if for no other, that we cannot conceive how the singers could play the nebel and the kinnor and dance at the same time, since it is not alternations between singing and playing, and dancing and leaping that are spoken of.
The discrepancy can only be got rid of by supposing that both narratives are abridged extracts from a more detailed statement, which contained, besides David’s dancing, a completer account of the clothing of the king, and of the Levites who took part in the procession. Of these the author of the books of Samuel has communicated only the two characteristic facts, that David danced with all his might before the Lord, and wore an ephod of white; while the author of the Chronicle gives us an account of David’s clothing and that of the Levites, while he omits David’s dancing. This he does, not because he was scandalized thereby, for he not only gives a hint of it in 1Ch 15:29, but mentions it in 1Ch 13:8, which is parallel to 2Sa 6:5; but because the account of the king’s clothing, and of that of the Levites, in so far as the religious meaning of the solemn progress was thereby brought out, appeared to him more important for his design of depicting at length the religious side of the procession. For the clothing of the king had a priestly character; and not only the ephod of white (see on 2Sa 6:14), but also the meil of , white byssus, distinguished the king as head of a priestly people. The meil as such was,it is true, an outer garment which every Israelite might wear, but it was worn usually only by persons of rank and distinction (cf. 1Sa 2:19; 1Sa 15:27; 1Sa 18:4; 1Sa 24:5; Ezr 9:3; Job 29:14), and white byssus was the material for the priests’ garments. Among the articles of clothing which the law prescribed for the official dress of the simple priest (Exo 28:40) the was not included, but only the , a tight close-fitting coat; but the priests were not thereby prevented from wearing a meil of byssus on special festive occasions, and we are informed in 2Ch 5:12 that even the Levites and singers were on such occasions clad in byssus. In this way the statement of our verse, that David and all the Levites and bearers of the ark, the singers, and the captain Chenaniah, had put on meilim of byssus, is justified and shown to be in accordance with the circumstances. The words therefore are to be so understood. The words from to are co-ordinate with , and may translate the verse thus: “David was clothed in a meil of byssus, as also were all the Levites,” etc. No objection can be taken to the when we have the article with a nomen regens , for cases of this kind frequently occur where the article, as here, has a strong retrospective force; cf. Ew. 290, d. On the contrary, after is meaningless, and can only have come into the text, like in 1Ch 15:18, by an error of the transcriber, although it was so read as early as the time of the lxx. For the last clause, cf. 2Sa 6:14.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(27) And David was clothed with a robe of fine linen.Samuel reads, And David was dancing before Jehovah with all might (Heb.). The Hebrew of our text may be a corruption or intentional alteration of this. The word for clothed is the Aramaic (Dan. 3:21, mkurbl), which might easily be, by inadvertence or design, substituted for the rare word mkarkr (Sam.), dancing.
A robe of fine linen.Heb., a meil of byssus. The meil was an upper garment worn by persons of rank (2Sa. 12:18; 1Sa. 15:27; Job. 29:14).
And all the Levites . . . and the singers, and Chenaniah.Scil., were clothed with a mel of byssus.
The master of the song.Rather, the chief (overseer) of the bearing. (Comp. 1Ch. 15:22.)
With the singers.Omit, as an accidental repetition. The word with is wanting in the Hebrew, which is ungrammatical as it stands. The entire clause, and all the Levites . . . with the singers, is not read in the parallel account.
David also had upon him an ephod of linen.Literally, and upon David (was) an ephod of linen. (See 2Sa. 6:14.) The ephod, a sort of cope, was distinctive of the priests (1Sa. 22:18).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. The master of the song Rather, prince of the burden. See note above on 1Ch 15:22.
With the singers There is no with in the Hebrew, and the word singers is probably an interpolation, being a repetition from the previous line made by some ancient transcriber.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ch 15:27. A robe of fine linenalsoan ephod of linen David was clothed with a double garment, with a robe of fine linen, and with a linen ephod. These two garments are expressly distinguished in the account of the vestments of the high-priests, Exo 4:6; Exo 29:5; Exo 39:23. The fabric of them was different; the ephod was made of gold, blue, purple, scarlet; whereas the robe was formed all of blue. The shape of them was different; the ephod reaching only to the knees, the robe flowing down to the very covering of the feet. The robe had no division in it throughout, but was made whole and round, with an opening in the middle of it, at the top, so that it was impossible that any part of the body could be seen through it, especially as the ephod on this occasion of David’s dancing, was thrown over it, and tied probably with a girdle, as the priest’s ephod always was. David clothed himself with these linen garments on this solemnity out of reverence to God. It may be further observed, that this robe, which covered their other garments, was worn by kings, their children, princes, priests, Levites, and prophets, when they appeared on any solemn occasion. See 1Sa 28:14. 2Sa 13:18. David, therefore, dressed himself on this occasion with this long flowing linen robe, instead of the robe of state proper to him as king of Israel, and which was made of richer materials; and hence he was scornfully insulted by Saul’s daughter as uncovering himself, &c. 1:e. uncovering himself as a king, and appearing in a habit wholly unworthy, as she thought, of his royal character and dignity. See 2Sa 6:20 and Chandler’s Review.
REFLECTIONS.1st, The first attempt to remove the ark proved abortive. The reason of their misfortune David had now learnt; he therefore justifies God, humbles himself, and warns the Levites to be more exact for the future. When we mean well, yet suffer for our mistakes, we must not be discouraged, but apply with greater circumspection to the work before us.
1. David having built his own house, and reared a tabernacle for the reception of the ark, gathers the priests and Levites to the amount of eight hundred and sixty-two, besides their six chiefs; and having admonished them of the cause of the late disaster, exhorts them to prepare for the solemnity, and be more exactly observant of the divine prescription. Note; (1.) The greatest reformers are but men, and therefore not faultless. (2.) It is a mercy when we discover our errors, and amend them.
2. The Levites now carefully observed the divine rule, and God enabled them for their work. Each man had his several post; some bore the ark, others were porters to keep the doors of the tabernacle from intruders, and now probably surrounded the ark, that others might not touch it as Uzza had done. Some with musical instruments joined in concert, while others were appointed to lead the sacred song, and join the vocal with instrumental harmony. Note; (1.) When we have a right understanding of the way of duty, and ability to walk in it, both these come from the Lord. (2.) Church-music, when under good regulations, may still be made a great blessing; though the absurd and irreligious manner in which it is too often performed, is justly offensive, and a disturbance to devotion.
2nd, With solemn sacrifices, as atonements for past mistakes, and to obtain present assistance, the Levites proceeded, divinely supported under their burden; and with every expression of joy David and the people rejoiced before the ark. Michal, David’s wife, seems the only discontented spirit that was that day in Israel. She could not without indignation and contempt behold her husband thus, as she thought, degrading himself. Note; (1.) Songs of praise are the natural expressions of the soul that is happy in God. (2.) They who have no relish for a Christian’s joys are apt to despise them, and think those services of religion mean and contemptible which the believer accounts his most honourable and happy enjoyment.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ch 15:27 And David [was] clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also [had] upon him an ephod of linen.
Ver. 27-29.] See on 2Sa 6:14-15 , &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
an ephod. Compare 2Sa 6:14.
Fuente: Companion Bible Notes, Appendices and Graphics
a robe: 1Sa 2:18, 2Sa 6:14
Chenaniah: 1Ch 15:22
song: or, carriage, 1Ch 15:22
Reciprocal: 1Sa 10:5 – a psaltery 1Ch 6:31 – whom David 1Ch 15:16 – the singers 2Ch 5:12 – arrayed 2Ch 23:13 – the singers Ezr 3:10 – they set Psa 69:9 – zeal Psa 137:3 – the songs of Zion Isa 3:23 – fine linen
Fuente: The Treasury of Scripture Knowledge
1Ch 15:27. David was clothed with a robe of fine linen, also an ephod of linen David was clothed with a double garment, with a robe of fine linen, and with a linen ephod. These two garments are expressly distinguished in the account of the vestments of the high-priest, Exo 29:5; Exo 28:4; Exo 28:6; Exo 39:23. The fabric of them was different; the ephod was made of gold, blue, purple, scarlet; whereas the robe was formed all of blue. The shape of them was different; the ephod reaching only to the knees, the robe flowing down even to the very covering of the feet. The robe had no division in it throughout, but was made whole and round, with an opening in the middle of it, at the top; so that it was impossible any part of the body could be seen through it, especially as the ephod, on this occasion of Davids dancing, was thrown over it, and tied, probably, with a girdle, as the priests ephod always was. David clothed himself with these linen garments on this solemnity, both out of reverence to God, and for convenience, because they were cooler. It may be further observed, that this robe was worn by kings, their children, princes, priests, Levites, and prophets, when they appeared on any solemn occasion, and it covered their other garments: see 1Sa 28:14; 2Sa 13:8. David, therefore, dressed himself on this occasion with this long, flowing linen robe, instead of the robe of state proper to him as king of Israel, and which was made of richer materials; and hence he was scornfully insulted by Sauls daughter, as uncovering himself as a king, and appearing in a habit wholly unworthy, as she thought, of his royal character and dignity. See on 2Sa 6:20; Chandlers Review, and Dodd.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
15:27 And David [was] clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also [had] upon him an {p} ephod of linen.
(p) Read 2Sa 6:14.