Exegetical and Hermeneutical Commentary of 1 Chronicles 16:37
So he left there before the ark of the covenant of the LORD Asaph and his brethren, to minister before the ark continually, as every day’s work required:
37 43. The Service before the Ark and the Service at Gibeon
As Zadok alone is mentioned in 1Ch 16:39 as “before the tabernacle,” Abiathar (Ahimelech) the other highpriest may have been in charge of the ark. Cp. 1Ch 15:11, note.
The Deuteronomic law that there should be one sanctuary only was not yet recognised even by kings of a religious reputation. In 1 Kings 3. Solomon is said to have sacrificed at Gibeon (1Ch 16:4) and before the ark at Jerusalem (1Ch 16:15).
Fuente: The Cambridge Bible for Schools and Colleges
1Ch 16:37
As every days work required.
Daily service
That was the law. Not as yesterdays work required, not as to-morrows work might require, but as every days work required within its own twelve hours or twenty-four. That was order. The men had been singing. A musical man cannot be disorderly; he would refute his own song, he would annihilate his own music. As every days work required–morning by morning; now much, now more; now not quite so much; now a little variety; but every day had its duty; every morning had its opportunity. That is the secret of success. For want of knowing such a secret and applying it many men are without bread to-day. As every days work required. There is only one time–Now. Now is the accepted time, now is the day of salvation. Now is Gods great opportunity given to us all. Yesterday is gone, to-morrow is unborn, to-day is now, and the golden portal rolls back to let us into the larger liberty. Things are not to be done at any time. That is where so many people go into confusion. To so many people there is no regular time; that is the reason of failure, that is the leak. They were going to do this, but they forgot. What I a man forgetting? He was going to do this at ten oclock, but he was busy at that moment, and now he will do it in the afternoon. Never ask if you can do this to-morrow; no man has a right to promise you that liberty. The great secret of successful life is discipline, promptitude, military obedience–now! altogether! the best I can; as every day requires. That was the way that Jesus Christ lived. In that apparently coldly ethical doctrine there is a great evangelical gospel; the Son of God is hidden in that disciplinary prose: I must work the works of Him that sent Me: are there not twelve hours in the day? I must work while the light lasts; the night cometh wherein no man can work: I must not postpone Mondays duties to be done in Tuesdays light. How is it possible for you to do so much? we say to this great king of labour, and that great leader of civilisation; and he makes answer, Only by doing the days work within the day. There are a great many persons who have out-of-the-way places in which they store things to be attended to some time; the fact being that there is no peace in that household, no music, no deep content; there is always something tugging at the conscience and reminding the memory of the arrears. Never have any arrears. What does a well-spent day mean? It means Sabbath every night, satisfaction; it is finished, it is enough; I have told my tale, I have woven my thread, there is nothing more to be done to-day; then comes the sleep of the labouring man, and that is sweet. The lazy man cannot sleep, he can only snore. Only he who works, works for God, with God, in the spirit of Christ, can sleep, and God will make up all that is due to him whilst he is sleeping. Secondly, let us enlarge the meaning of the word day. The term day is one of the most flexible terms in Holy Scripture, in poetry, and in general experience. In six days the Lord made heaven and earth. I have no doubt of it; but I do not know what day means. We speak of our day: does it mean from eight oclock in the morning until eight oclock in the evening? Is the word day there a term of clock-time, or does it relate to centuries, eras, epochs? We say, Our little systems have their day; does that mean a chronometer day, or a larger and variable period? Evidently it means the latter. So the text may be expanded without a change of word. As every days work required–as the time needed, as the exigency demanded, as the epoch called for, as the century required. You are fully aware that every day, in the larger sense of age, epoch, or era, has its own peculiar revelation and its own peculiar truth and special and even unique duty and obligation. We cannot go back upon the centuries and fit the expired aeons into the framework of the immediate day in which we are breathing. The apostle did not hesitate to speak of the present truth, the truth of this particular day, with all its thrill and pulse and feverishness; the present truth, precisely adapted and suited to the immediate intellectual and spiritual condition of the times. We read of men who fell asleep after serving their generation–and having served his generation, he fell on sleep. And he serves the next generation best who serves the present generation well. Your influence will not be cut off, it will run on when you are no longer visible; it will be a memory, an inspiration, an enthusiasm, an ever-recurring poem, lifting lifes prose into nobler music. We must catch the very spirit and genius of the time; our question should be, What will the people hear? Not in any grovelling or degrading sense, but, What is the supreme necessity of the human heart just at this hot moment? What is it, then, that covers and sanctifies all days?–the little day of twenty-four hours or twelve, and the great day of long centuries and piled millenniums? That permanent and all-sovereign quantity or force is Jesus Christ. It is said of Him, He is the same yesterday, to-day, and for ever. He describes Himself as He that is and was and is to come–Alpha, new as the dawn; Omega, venerable as the sunset of millenniums. He abides in the Church, He is ever on the throne, He gives the order of the day, He has a message for every morning. If we could lay hold of that great truth we should have a united Church at once. So much for working on the broader scale; so much for working within day, meaning century, age, epoch. We are not all working in the same way or all doing precisely the same kind of work. If the Church would but believe this she might have summer all the year round. We will compare one man with another; it would seem as if there were no escape from this lunacy. We think that unless a man shall begin where we expect him to begin, and continue as we expect him to continue, and conclude as we expect he will conclude, that such man is wrong. Never forget that that man could criticise you if he thought it worth while to stoop so low. Day–day–day–in its usual sense it means so short a space of time. Take short views of life. Mayhap I am speaking to some one who is worrying himself about the day after to-morrow. Where is that day? Who has seen it? What will it be like? Who told you about it? What rights have you in it? To-day is thy limitation. He who works well to-day shall have holiday to-morrow–holiday in the sense of renewed strength, increased vigour, and power to deal with the problems and handle the difficulties of life. You are wondering who will live in your house two years after you are dead. Why should you trouble yourself about two years after? You will not be there to see, why trouble about it now? To-morrow is with God; to-morrow is lingering by the lakes of heaven; to-morrow has not yet left the eternal throne. Why fret and worry and tear thyself about to-morrow? It may be the brightest day that ever shone upon thee; and if thou wouldst make it so, to-day be up and doing, and to-morrow thou shalt have joy in thy Lord. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
i.e. He appointed them their work and station there.
Fuente: English Annotations on the Holy Bible by Matthew Poole
37-42. So he left there before theark of the covenant of the Lord Asaph and his brethren, &c.Thesequel of the chapter describes the appointment of the sacredmusicians and their respective duties.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So he left there, before the ark of the covenant of the Lord, Asaph and his brethren,…. Whom he, that is, David, had appointed for the service of it:
to minister before the ark continually; in singing the praises of God:
as every day’s work required; at the time of the morning and evening sacrifice, as Jarchi and Kimchi interpret it.
Fuente: John Gill’s Exposition of the Entire Bible
Division of the Levites for the management of the public worship. – At the same time as he set up the ark in the tent erected for it on Mount Zion, David had prepared a new locality for the public worship. The Mosaic tabernacle had continued, with its altar of burnt-offering, to be the general place of worship for the congregation of Israel even during the long period when the ark was separated from it, and it was even yet to be so; and it became necessary, in order to carry on the religious service in both of these sanctuaries, to divide the staff of religious officials: and this David now undertook.
1Ch 16:37-38 Before the ark he left Asaph with his brethren ( ( nerht before the accus. obj., according to the later usage), to serve, to minister there continually. , “according to the matter of the day on its day,” i.e., according to the service necessary for each day; cf. for this expression, Exo 5:13, Exo 5:19; Exo 16:4, etc. “And Obed-edom and their brethren.” In these words there is a textual error: the plural suffix in shows that after at least one name has been dropped out. But besides that, the relation in which the words, “and Obed-edom the son of Jeduthun, and Hosah, to be porters,” stand to the preceding clause, “and Obed-edom and their brethren,” is obscure. Against the somewhat general idea, that the words are to be taken in an explicative sense, “and Obed-edom indeed,” etc., the objection suggests itself, that Obed-edom is here defined to be the son of Jeduthun, and would seem to be thereby distinguished from the preceding Obed-edom. In addition to that, in 1Ch 15:21 and Obed-edom is mentioned among the singers, and in 1Ch 16:24 one of the doorkeepers bears that name, and they are clearly distinguished as being different persons. On the other hand, however, the identity of the two Obed-edoms in our verse is supported by the fact that in 1Ch 26:4-8 the doorkeepers Obed-edom with his sons and brethren number sixty-two, which comes pretty nearly up to the number mentioned in our verse, viz., sixty-eight. Yet we cannot regard this circumstance as sufficient to identify the two, and must leave the question undecided, because the text of our verse is defective. Jeduthun the father of Obed-edom is different from the chief musician Jeduthun (= Ethan); for the chief musician is a descendant of Merari, while the doorkeeper Jeduthun belongs to the Korahites (i.e., Kohathites): see on 1Ch 26:4.
1Ch 16:39-40 is still dependent on the in 1Ch 16:37. The priest Zadok with his brethren he left before the tent of Jahve, i.e., the tabernacle at the Bamah in Gibeon. For see on 2Ch 1:13, and for Zadok on 2Ch 6:12. It is surprising here that no priest is named as superintendent or overseer of the sacrificial worship in the tent of the ark of the covenant. But the omission is accounted for by the fact that our chapter treats properly only of the arrangement of the sacred music connected with the worship, and Zadok is mentioned as overseer of the sanctuary of the tabernacle at Gibeon only in order to introduce the statement as to the Levitic singers and players assigned to that sanctuary. Without doubt Abiathar as high priest had the oversight of the sacrificial worship in the sanctuary of the tabernacle: see on 1Ch 18:16; with 1Ch 16:40 cf. Exo 29:38; Num 28:3, Num 28:6. corresponds to : and in reference to all, i.e., to look after all, which was written. This refers not only to the bringing of the sacrifices prescribed, in addition to the daily burnt-offering, but in general to everything that it was the priests’ duty to do in the sanctuary.
1Ch 16:41-42 , and with them (with Zadok and his brethren) were Heman and Jeduthun, i.e., (the two other chief musicians, 1Ch 15:19), with the other chosen famous, sc. singers ( , see on 1Ch 12:31). To these belonged those of the number named in 1Ch 15:18-21, 1Ch 15:24, who are not mentioned among those assigned to Asaph in 1Ch 16:5 and 1Ch 16:6, and probably also a number of others whose names have not been handed down. In 1Ch 16:42, if the text be correct, can only be in apposition to : “and with them, viz., with Heman and Jeduthun, were trumpets,” etc. But, not to mention the difficulty that passages analogous and parallel to this statement are not to be found, the mention of these two chief musicians in the connection is surprising; for the musical instruments mentioned are not merely the (s. 1Ch 15:19) played by them, but also the which the priests blew, and other instruments. Moreover, the names Heman and Jeduthun are not found here in the lxx, and have probably been inserted in our verse by some copyist from 1Ch 16:41, which likewise begins with . If we omit these names, then, the verse contains no other difficulty worthy of consideration, or any which would occasion or necessitate such violent alterations of the text as Berth. has proposed. The suffix in refers to the persons mentioned in 1Ch 16:41, Heman, Jeduthun, and the other chosen ones. “With them were,” i.e., they had by them, trumpets, cymbals, etc. The before is strange, since is in 1Ch 15:16 connected with as an adjective, and in 1Ch 15:19 we have . But if we compare 1Ch 16:5 of our chapter, where is predicate to Asaph, “Asaph gave forth clear notes with cymbals,” then here also in connection with is thoroughly justified in the signification, “and cymbals for those who gave forth the notes or the melody,” i.e., for Heman and Jeduthun. are the other instruments used in the service of the song, viz., the nablia and kinnoroth . “The sons of Jeduthun for the gate,” i.e., as doorkeepers. As Obed-edom, who was doorkeeper by the ark, according to 1Ch 16:38, was likewise a son of Jeduthun, here other sons of the same Jeduthun, brothers of Obed-edom, must be meant, the number of whom, if we may judge from 1Ch 26:8, was very considerable; so that the members of this family were able to attend to the doorkeeping both by the ark and in the tabernacle at Gibeon.
1Ch 16:43 1Ch 16:43 brings the account of the transfer of the ark to a conclusion, and coincides in substance with 2Sa 6:19 and 2Sa 6:20, where, however, there follows in addition a narrative of the scene which David had with his wife Michal. This, as res domestica , the author of the Chronicle has omitted, since the reference to it in 1Ch 15:29 seemed sufficient for the design of his work. is not to greet, but to bless his house, just as in 1Ch 16:2 he had already pronounced a blessing on his people in the name of God.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Service of the Ark. | B. C. 1045. |
37 So he left there before the ark of the covenant of the LORD Asaph and his brethren, to minister before the ark continually, as every day’s work required: 38 And Obed-edom with their brethren, threescore and eight; Obed-edom also the son of Jeduthun and Hosah to be porters: 39 And Zadok the priest, and his brethren the priests, before the tabernacle of the LORD in the high place that was at Gibeon, 40 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; 41 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; 42 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. 43 And all the people departed every man to his house: and David returned to bless his house.
The worship of God is not only to be the work of a solemn day now and then, brought in to grace a triumph; but it ought to be the work of every day. David therefore settles it here for a constancy, puts it into a method, which he obliged those that officiated to observe in their respective posts. In the tabernacle of Moses, and afterwards in the temple of Solomon, the ark and the altar were together; but, ever since Eli’s time, they had been separated, and still continued so till the temple was built. I cannot conceive what reason there was why David, who knew the law and was zealous for it, did not either bring the ark to Gibeon, where the tabernacle and the altar were, or bring them to Mount Zion, where the ark was. Perhaps the curtains and hangings of Moses’s tabernacle were so worn with time and weather that they were not fit to be removed, nor fit to be a shelter for the ark; and yet he would not make all new, but only a tent for the ark, because the time was at hand when the temple should be built. Whatever was the reason, all David’s time they were asunder, but he took care that neither of them should be neglected. 1. At Jerusalem, where the ark was, Asaph and his brethren were appointed to attend, to minister before the ark continually, with songs of praise, as every day’s work required, v. 37. No sacrifices were offered there, nor incense burnt, because the altars were not there: but David’s prayers were directed as incense, and the lifting up of his hands as the evening sacrifice (Ps. cxli. 2), so early did spiritual worship take place of ceremonial. 2. Yet the ceremonial worship, being of divine institution, must by no means be omitted; and therefore at Gibeon were the altars where the priests attended, for their work was to sacrifice and burn incense, which they did continually, morning and evening, according to the law of Moses,1Ch 16:39; 1Ch 16:40. These must be kept up because, however in their own nature they were inferior to the moral services of prayer and praise, yet, as they were types of the mediation of Christ, they had a great deal of honour put upon them, and the observance of them was of great consequence. Here Zadok attended, to preside in the service of the altar; as (it is probable) Abiathar settled at Jerusalem, to attend the ark, because he had the breast-plate of judgment, which must be consulted before the ark: this is the reason why we read in David’s time both Zadok and Abiathar were the priests (2Sa 8:17; 2Sa 20:25), one where the altar was and the other where the ark was. At Gibeon, where the altars were, David also appointed singers to give thanks to the Lord, and the burden of all their songs must be, For his mercy endureth for ever, v. 41. They did it with musical instruments of God, such instruments as were appointed and appropriated to this service, not such as they used on other occasions. Between common mirth and holy joy there is a vast difference, and the limits and distances between them must be carefully observed and kept up. Matters being thus settled, and the affairs of religion put into a happy channel, (1.) The people were satisfied, and went home pleased. (2.) David returned to bless his house, resolving to keep up family worship still, which public worship must not supersede.
Fuente: Matthew Henry’s Whole Bible Commentary
Singers, Porters, Musicians, vs. 37-43
David left the specially appointed Levites to perform their tasks at the sanctuary of the ark as he had set them. Asaph and his family were to be regularly and constantly employed in their tasks. Obed-edom and his sixty-eight relatives were employed as the doorkeepers. Specially mentioned among these is another Obed-edom and Hosah.
Zadok the priest and his brother priests ministered at thetabernacle which had been re-established at Gibeon. Zadok and Abiathar had previously been given places as joint high priests by David (2Sa 8:17). Zadok represented the family of Eleazar and Abiathar the family of Ithamar Abiathar was of the family of Eli, which had been cut off from the priesthood (1Sa 2:31 and context).Zadok, descended from Phinehas, was the rightful high priest (Num 25:10-13).
The priests had been established at Nob when Saul slaughtered them (1Sa 22:11 ff). When the tabernacle (without the ark) was erected at Gibeon is unknown. The reason this place was chosen is also unknown, though it might have been because the Gibeonites had been made servants of the sanctuary by Joshua (Jos 9:22 ff). There they continued to burn the offerings on the altar of burnt sacrifice, or brazen altar.
Heman and Jeduthun were employed in the singing and music-making. It is unclear whether they are said to serve at Gibeon in this capacity, or in the place of the ark at Jerusalem. The context makes it appear they were at Gibeon, though the implication may be that they served in this capacity, with their families, in both places. The people who had assembled for this great ceremony and celebration were now dismissed and went to their homes. David also went home to bless his house. The sequel of this event was discussed in commentary on 2Sa 6:20-23.
Fuente: Garner-Howes Baptist Commentary
(37-42) Resumption and conclusion of the narrative suspended at 1Ch. 16:7.
(37) So (and) he left there.Were the above ode interposed by the chronicler himself, he might better have written, And David left.
As every days work required.Literally, for a days business in its own dayi.e., to perform the services appointed for each day. (Comp. Exo. 5:13.)
(38) And Obed-edom with (and) their brethren.The pronoun their shows that a word or words have fallen out. It is simplest to supply Hosah, and render: And (he left there) Obed-edom and Hosah and their brethren, sixty-eight persons. The construction, however, is altered from that of 1Ch. 16:37 : Asaph and his brethren. (Comp. 1Ch. 16:39.)
Obed-edom also the son of Jeduthun.This repetition is tautologous, but hardly obscure. 1Ch. 26:8 assigns sixty-two members to the house of Obed-edom.
Jeduthun.Not the Merarite minstrel (1Ch. 6:44, Ethan). Obed-edom was a Korhite, i.e., a Kohathite (1Ch. 26:1-4).
(39) The narrative now passes from the tent on Zion to the Mosaic tabernacle at Gibeon. The establishment of the Ark in its new abode was the inauguration of a new national sanctuary. But the old one at Gibeon was not therefore abandoned. On the contrary, David either instituted or formally recognised the priesthood of Zadok therein.
And Zadok.The name is preceded in the Hebrew by the sign of the accusative case, and therefore depends on the verb he left (1Ch. 16:37).
The priest.Par excellencei.e., the High Priest (1Sa. 1:9; 1Sa. 2:11; 2Ki. 11:9; 2Ki. 11:15).
In the high place.See 1Ki. 3:3-4.
(40) Continually morning and evening.The Tamid, or regular burnt offering of a lamb at dawn and sunset, with its food offering and drink offering, as prescribed in Exo. 29:38, sqq., and Num. 28:3, sqq.
And to do.Literally, and for everything that is written, viz., all the other prescribed sacrifices and duties of the priests. Nothing is here said of similar duties of the priests before the Ark on Zion. But it ought not to be argued from this omission that in the chroniclers opinion only choral services took place there. If, as we have supposed, Abiathar was attached to Davids sacred tent, sacrifice must have been offered there as well as at Gibeon. (Comp. 1Ch. 18:16. ) The present account says nothing of this, because the writer is mainly interested in the service of song. (See 1Ki. 8:1-4.)
(41) The narrative returns to its principal topicthe Levitical minstrels.
And with them (Zadok and his brethren) Heman and Jeduthun.These two masters of song ministered in the tabernacle at Gibeon, as their colleague Asaph did in the tent on Zion.
Who were expressed (enrolled) by name.1Ch. 12:31. Their names are not given here, but they may be partially included in the list of 1Ch. 15:19-24. Asaphs corps has been individually specified at 1Ch. 16:5, perhaps as the more important body.
To give thanks to the Lord.In describing the chief function of the choirs stationed at Gibeon, the chronicler repeats the liturgical formula of 1Ch. 16:34; probably with an allusion to odes like Psalms 136, in which these words constitute a continual refrain.
(42) And with them Heman and Jeduthun.The last verse began with the same words, a fact which renders them suspicious here. The LXX., Syriac, and Arabic omit the proper names.
With trumpets . . . with musical instruments.The prepositions are wanting in the Hebrew text, which might be rendered thus: And with them [viz., Heman and Jeduthun] were clarions and cymbals for persons playing aloud [comp. 1Ch. 16:5], and instruments of sacred music. From 1Ch. 15:9, compared with 1Ch. 16:5, it appears that the three conductors (Asaph, Heman, and Jeduthun) played cymbals only, to accent the time: and from 1Ch. 15:24 and 1Ch. 16:6, we know that the clarions were blown by priests. Omitting as spurious the names of the two leaders, who are not likely to have had the custody of the various instruments of their choirs, the meaning of the verse is simply that the Levitical minstrels were provided with proper instruments to accompany their singing.
Musical instruments of God.Literally, instruments of song of Godi.e., of sacred music. Harps and lutes are meant.
Sons of Jeduthun.See 1Ch. 16:38. Obed-edom, son of Jeduthun, was a warder before the Ark. Thus the warders of both sanctuaries belonged to the same clan.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Ministers of the Sanctuary Appointed
v. 37. So he left there before the Ark of the Covenant of the Lord, v. 38. and Obededom with their brethren, threescore and eight; Obed-edom also, the son of Jeduthun, and Hosah to be porters, v. 39. and Zadok, the priest, and his brethren, the priests, before the Tabernacle of the Lord in the high place that was at Gibeon, v. 40. to offer burnt offerings unto the Lord upon the altar of the burnt offering, v. 41. and with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, v. 42. and with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, v. 43. And all the people,
Fuente: The Popular Commentary on the Bible by Kretzmann
Observe the everyday service appointed to Asaph and his brethren. Reader! if you and I can in spirit sing the Psalm here given one day, depend upon it, that every day the privilege, and the joy, are the same.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ch 16:37 So he left there before the ark of the covenant of the LORD Asaph and his brethren, to minister before the ark continually, as every day’s work required:
Ver. 37. As every day’s work required.] Or, To do every day what he did on one day: for we must continue thankful.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
before the ark. This was now in Zion (2Sa 6:12-17). But the altars and vessels were in the Tabernacle at Gibeon (2Ch 1:3-6).
Asaph and his brethren. These were left in Zion “before the Ark”, while the priests ministered “before the Tabernacle” (see 1Ch 16:39 below), until Divine worship should be reconstructed in the Temple.
Fuente: Companion Bible Notes, Appendices and Graphics
1Ch 16:37-38
1Ch 16:37-38
A PERMANENT WORSHIP SET UP IN JERUSALEM
“So he left there, before the ark of the covenant of Jehovah, Asaph and his brethren to minister before the ark continually, as every day’s work required; and Obed-edom, with their brethren, threescore and eight; Obed-edom also the son of Jeduthun and Hosah to be doorkeepers.”
“These verses reveal that a permanent ministry and choir were established in Jerusalem for the purpose of carrying forward the worship of God continually on a regular schedule, an achievement hitherto unattainable.”
E.M. Zerr:
1Ch 16:37. This repeats the announcement made in 1Ch 16:4-5, which see. The task was daily but might be varied according to the performances of the worshipers.
1Ch 16:38. The special charge of Obed-edom was to guard the tent containing the ark, that David had pitched in Zion for it.
Fuente: Old and New Testaments Restoration Commentary
It will be understood that the ancient tabernacle was now divided; the ark was brought into “Zion.” (See Scofield “1Ch 11:5”).
Fuente: Scofield Reference Bible Notes
before the ark: 1Ch 16:4-6, 1Ch 15:17-24, 1Ch 25:1-6
as every: 2Ch 8:14, Ezr 3:4
Reciprocal: 1Ch 6:32 – they ministered 1Ch 16:41 – Heman 1Ch 23:30 – stand 2Ch 29:35 – so the 2Ch 31:2 – the courses Ezr 3:10 – the sons of Asaph Psa 135:2 – that stand Act 13:2 – they
Fuente: The Treasury of Scripture Knowledge
1Ch 16:37. He left there before the ark Asaph and his brethren He appointed them their work and station there. Indeed, no incense was burned there, nor sacrifices offered, because the altars were not there; but Davids prayers were directed as incense, and the lifting up of his hands as an evening sacrifice. So early did spiritual worship take the place of ceremonial.