22<\/strong>. was for song<\/em> ] The Heb. word ( massa<\/em>) used here twice for “song” (lit. “burden”) means sometimes “burden” in a physical sense; hence R.V. mg. was over the carrying of the ark<\/em>.<\/p>\n For song – <\/B>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.<\/P><\/p>\n Verse 22<\/span>. Chenaniah – he instructed about the song<\/B><\/I>] This appears to have been the master singer; he gave the key<\/I> and the time<\/I>, for he presided bemassa<\/I>, in the elevation<\/I>, probably meaning what is called pitching the tune<\/I>, for he was skilful<\/I> in music, and powerful in his voice, and well qualified to lead the band: be might have been precentor<\/I>,<\/P> <\/p>\n Was for song, <\/B>Heb. was for lifting up<\/I>; either, <\/P> 1. Of the ark; he was for carriage of the ark, being appointed to instruct or direct the time and manner of carrying the ark, and when they should make a stand or a change in the bearers. Or rather, <\/P> 2. Of the voice; he was the moderator of the music, instructing them when and how to lift up their voices, or change their notes, or make their stops, which best agrees with the following reason, because he was skillful; for this required far more skill than the carriage of the ark, which any man of common discretion could easily govern; and with 1Ch 15:27<\/span>, where this same Chenaniah<\/I> is joined with the singers<\/I>. <\/P> <\/p>\n 22. Chenaniah, chief of theLevites<\/B>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. <\/P> instructed about the song<\/B>Hedirected all these bands as to the proper time when each was tostrike in or change their notes; or, as some render the passage, “Heled the burdens, for he was skilled,” that is, in the customwhich it was necessary to observe in the carriage of the holy things[BERTHEAU].<\/P><\/p>\n And Chenaniah chief of the Levites was for song<\/strong>,…. But the chief for the song were Heman, Asaph, and Ethan; rather<\/p>\n for the burden<\/strong>, as the Targum; for the lifting up and bearing the ark:<\/p>\n he instructed about the song<\/strong>; 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:<\/p>\n because he was skilful<\/strong>; a wise and prudent man in all things, and so proper to direct in this business.<\/p>\n “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 1Ch 15:5-10<\/span>, and is called in 1Ch 15:27<\/span> , we must here also join (as most editions punctuate the first , while according to Norzi is the right reading even in the first case) closely with , 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 is,however, very variously interpreted. The lxx have , and the Vulgate, prophetiae praeerat ad praecinendam melodiam; <\/em> whence Luther translates: the master in song to teach them to sing. This translation cannot, however, be linguistically upheld; the word means only the bearing of the burden (Num 4:19<\/span>, Num 4:27<\/span>, etc.; 2Ch 35:3<\/span>), and a prophetical utterance of an oppressive or threatening character (Isa 13:1<\/span>, and Isa 15:1<\/span>, etc.). But from this second signification neither the general meaning prophetia, nor, if we wish to go back upon the , to raise the voice, the signification master of song, supremus musicus <\/em> (Lavat.), or qui principatum tenebat in cantu illo sublimiore <\/em> (Vatabl.), can be derived. The meaning prophetia <\/em>, 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 is the usual word; and (2) by the circumstance that in 1Ch 26:29<\/span> 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. is not the inf. absol., which cannot stand directly for the verb. finit.<\/em>; nor is it the imperf. of in the signification of (Bertheau and others), but a nominal formation from (cf. on this formation as the most proper designation of the actor, Ew. 152, b<\/em>), in the signification teacher, which is shown by Isa 28:26<\/span> certainly to belong to . The clause gives the explanation of the preceding , or it specifies what Chenaniah had to do in the procession. He had to take the lead in the bearing because he was in it, i.e., was instructed in that which was to be observed in it. – In 1Ch 15:23<\/span> two doorkeepers for the ark are named; and in 1Ch 15:24<\/span>, 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 Sam 6, non tam introitum aperire arcae, quam custodire, ne ad eam irrumperetur <\/em>. Between these two pairs of doorkeepers in 1Ch 15:24<\/span>, the priests, seven in number, who blew the trumpets, are named. The Kethibh is to be read , a denom. from ; the Keri<\/em> is Hiph. of , as in 2Ch 7:6<\/span>; 2Ch 13:14<\/span>, and 2Ch 29:28<\/span>. In 2Ch 5:12<\/span> and 2Ch 5:13<\/span>, on the contrary, is partic. Pi. The blowing of the silver trumpets by the priests in this solemn procession rests on the prescription in Num 10:1-10<\/span>, 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 (Jos 6:4<\/span>, Jos 6:6<\/span>), 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 (1Ch 15:25<\/span>). The two doorkeepers Obededom and Jehiah ( ), Rashi, Berth.,and others consider to be the same persons as the singers Obededom and Jeiel ( ), 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 1Ch 16:38<\/span> 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 is correct.<\/p>\n (22) Rather, And Chenaniah, captain<\/em> (i.e., conductor) of the Levites in bearing<\/em> (that is, the sacred vessels), was conducting the bearing, because he was skilled<\/em>scil.,<\/em> in the traditional regulations connected with bearing the Ark duly and rightly.<\/p>\n Chenaniah.<\/strong>1Ch. 15:27<\/span>, and 1Ch. 26:29<\/span>.<\/p>\n Chief of the Levites.<\/strong>Not one of the six princes (1Ch. 15:5-10<\/span>), or heads of houses, but president of the carriage of the Ark.<\/em><\/p>\n Was for song.<\/strong>So the LXX., which reads leader of the songs; but the Syriac has bore the burden daily and although the word mass<\/em>i.e., lifting up, or bearingmight mean lifting up the voice, (1) the context is against that meaning here, for Heman, Asaph, and Ethan were conductors of the singing and music; (2) Chenaniah is nowhere else associated with music (see Note on 1Ch. 26:29<\/span>); (3) the word mass, <\/em>bearing, has the sense we have given it when used in relation to Levites (Num. 4:19<\/span>; 2Ch. 35:3<\/span>).<\/p>\n He instructed.<\/strong>The Hebrew has an ambiguous form, which may be an infinitiveinstructing, correcting <\/em>(ysar<\/em>); or an imperfect of a different verbwas prince over, superintendent of<\/em> (srar<\/em>).<\/em><\/p>\n He was skilful.<\/strong>Comp. 1Ch. 25:7<\/span>; 2Ch. 34:12<\/span>.<\/p>\n 22<\/strong>. <\/strong> Chenaniah, chief of the Levites, was for song <\/strong> Chenaniah was not chief of the Levitical singers, for we have just been told that Heman, Asaph, and Ethan, were the leaders in that department. Hence we regard the rendering for song <\/em> as an error. The Hebrew is , in the burden; <\/em> that is, the burden of bearing the ark. In Num 4:15<\/span>, the duty of bearing the sanctuary and its sacred vessels is expressly called “the burden ( ) of the sons of Kohath.” <\/p>\n He instructed about the song <\/strong> Rather, he gave instruction about the burden; <\/em> that is, he gave the proper orders and instructions about the bearing of the ark. The whole verse should accordingly be rendered: Chenaniah, a prince of the Levites, was in <\/em> charge of the burden; he gave instruction in respect to the burden, for he was skillful. <\/em> David carefully guarded this time against carelessness and ignorance in the matter of removing the ark, by putting the matter in charge of a prince of the Levites who possessed the requisite knowledge and skill to superintend the responsible burden.<\/p>\n 1Ch 15:22 And Chenaniah, chief of the Levites, [was] for song: he instructed about the song, because he [was] skilful.<\/p>\n Ver. 22. Because he was skilful.<\/strong> ] In music: and haply in other arts also.<\/p>\n chief = prince. Not by birth, but by merit. Probably “the chief musician”. <\/p>\n was for song, or, was for service: especially the service of carrying up the Ark. <\/p>\n about the song. Three Psalms appointed: 1Ch 16:7-36. Psalms 5 and Psalm 11; which, being suitable for general use, were afterwards handed over to “the chief musician”. See note on the subscript at end of Psa 3. <\/p>\n for: etc. or, for the carriage, he instructed about the carriage <\/p>\n song: Heb. lifting up, 1Ch 15:16, 1Ch 15:27 <\/p>\n he instructed: 1Ch 25:7, 1Ch 25:8 <\/p>\n Reciprocal: 1Ch 25:6 – for song Psa 33:3 – play<\/p>\n 1Ch 15:22. Chenaniah was for song Or, as it may be translated, was for the carriage, namely, of the voice. He was the moderator of the music, instructing them when and how to lift up their voice, change their notes, or make stops. Accordingly, the following words tell us, he instructed about song Or taught them how to sing; because he was skilful Was a great artist in singing.<\/p>\n 15:22 And Chenaniah, chief of the Levites, {l} [was] for song: he instructed about the song, because he [was] skilful.<\/p>\n (l) That is, to appoint Psalms and songs to them that sang.<\/p>\n And Chenaniah, chief of the Levites, [was] for song: he instructed about the song, because he [was] skillful. 22. was for song ] The Heb. word ( massa) used here twice for “song” (lit. “burden”) means sometimes “burden” in a physical sense; hence R.V. mg. was over the carrying of the ark. Fuente: The Cambridge … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 15:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-10825","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10825","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=10825"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10825\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=10825"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=10825"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=10825"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"