25<\/strong>. the players on instruments<\/em> ] R.V. as P.B.V., the minstrels.<\/p>\n among<\/em> them were the damsels<\/em> ] An ungrammatical rendering. R.V. rightly, in the midst of the damsels. On either side of the procession of singers and minstrels playing upon stringed instruments were the damsels beating their timbrels (tambourines or hand-drums), as they danced joyously along. The scene recalls the thanksgiving by the Red Sea (Exo 15:20<\/span>), when “Miriam took a timbrel in her hand, and all the women went out after her with timbrels and with dances,” for “the deliverance which is being celebrated is the counterpart of the deliverance from Egypt.” (Delitzsch.)<\/p>\n The singers went before – <\/B>That is, in the removal of the ark; in the solemn procession referred to in the previous verse. In that procession those who sang preceded those who performed on instruments of music. Compare 1Ch 13:8<\/span>; 1Ch 15:16<\/span>. The players on instruments followed after. The different classes of performers would naturally be ranged together. In 1Ch 13:8<\/span>, the following instruments of music are mentioned as having been employed on a similar occasion, if not on this very occasion – harps, psalteries, timbrels, cymbals, and trumpets.<\/P> Among them were the damsels playing with timbrels – <\/B>The true construction of the passage is, Behind were the players in the midst of damsels playing. The singers and the players were surrounded by these women playing on timbrels. The word rendered playing with timbrels – <\/span> taphaph<\/I> – means to strike, to beat; and hence, to strike or beat upon a timbrel. A timbrel is a kind of drum, a tabret, or tambourine, usually beaten with the fingers. See a description of it in the notes at Isa 5:12<\/span>, under the word tabret. It is an instrument which has been in use from the remotest antiquity.<\/P> <\/p>\n Verse 25<\/span>. The singers went before<\/B><\/I>] This verse appears to be a description of the procession.<\/P> <\/p>\n The singers went before, the players on instruments followed after; <\/B>of which see 2Sa 6:15<\/span>; 1Ch 13:8<\/span>. Playing with timbrels, according to the usage of those times. See Exo 15<\/span>, &c. <\/P> <\/p>\n The singers went before<\/strong>,…. The apostles and ministers of the word, the sweet singers of Israel, the charmers that charm so very wisely: the Gospel is a joyful sound; it is like vocal music, harmonious and delightful; it is as a very lovely song of one that hath a pleasant voice, as Ezekiel’s ministry was, Eze 33:32<\/span>; it is a voice of love, grace, and mercy, of peace, pardon, and righteousness, and of eternal life and salvation by Christ; it is as music in the ears of sensible souls, when sounded forth, and sung out clearly and distinctly by the faithful ministers of it. The allusion seems to be to singers going before armies, when marching to battle, or returning with victory; see<\/p>\n 2Ch 20:21<\/span>;<\/p>\n the players on instruments [followed] after<\/strong>; so the sweet strains of the Gospel, the melodious notes and distinguishing sounds of it, as well as the praises of God’s people, are, in the New Testament, signified by harps, and men’s playing upon them, Re 5:8<\/span>;<\/p>\n amongst [them were] the damsels playing with timbrels<\/strong>; or “in the midst of the virgins playing [with] timbrels” u; or “beating on tabrets”; as women used to do when they met their kings returning from the conquest of their enemies; see 1Sa 18:6<\/span>; these may be the pure and primitive churches of Christ, and the members thereof, rejoicing at the preaching of the Gospel, and praising God for the blessings of grace in it; in the midst of which the ministers of the word sung the new song of Gospel truths: and who may be compared to damsels or virgins for their beauty and comeliness through Christ; for their relation to him, being betrothed unto him; and for their strong and chaste affection for him; for their uncorruptness in doctrine and worship, and their uprightness in their lives and conversation, Re 14:4<\/span>; the allusion may be to Miriam and the women with her at the Red sea, Ex 15:20<\/span>; and the Targum interprets the whole verse of Moses and Aaron singing at the Red sea, and of Miriam and the women playing with timbrels.<\/p>\n u “in medio puellarum”, Pagninus, Montanus; “inter puellas”, Junius Tremellius, Piscator so Cocceius, Gejerus.<\/p>\n 25. The singers went before It is evident that he does not now speak of an army in battle array, but of a solemn assembly held for offering up thanksgivings to God for victory. God had openly shown that he was their leader in war, and to him the song of triumph is with propriety addressed. Mention is made of distinct choirs employed in his service, and particularly of such as played upon the timbrel; for, absurd as the practice may appear to us, it was then customary for the women to play upon that instrument. By the fountain (48) from which they are called upon to bless God, some understand the heart, as it is known that those praises which proceed from the lips merely, and are hypocritical, meet with the Divine reprobation. But I conceive the true meaning to be, that all are summoned to praise the Lord who could deduce their origin from the patriarch Jacob. Many might not sustain the character which answered to their high vocation; but, as the whole race had been chosen of God, the Psalmist very properly invites them to engage in this devotional exercise. At the same time, I see nothing objectionable in the opinion, if any persist in preferring it, that the term is here used to distinguish the true saints of God from those who vainly boasted of being the posterity of Abraham, while they had degenerated from his spirit. Those only who walk in the footsteps of his faith are reckoned to be his children. It has caused some surprise that, in a general description of the sacred assemblies of the people, precedence should have been given to the tribe of Benjamin According to certain interpreters, this is owing to the position which it occupied, as being next to David; and honor is put upon the tribes of Zebulun and Naphtali, (49) which, though they lay at a great distance, were in a particular manner friendly and attached to him. Others think that the whole nation is represented under the tribes specified, which were at once the nearest and most distant. (50) These conjectures (51) are probable enough, but the point is one which may be left in uncertainty, as there may have been some other reason, which it is impossible for us to discover. It has been suggested that Benjamin is called little on account of the smallness of its numbers, the tribe having been nearly exterminated for the crime of the men of Gibeah, (Jud 19:20<\/span>\ud83d\ude09 but David would not probably have adverted to any reproach of this kind in calling them to take so prominent a part in the praises of God. (52) The inspired writers, in speaking of the tribes, often allude to the patriarchs from whom they respectively took their origin; nor is it surprising that the posterity of Benjamin, who was the youngest of Jacob’s children, (53) should receive the designation here given to them; and the truth is, that even antecedently to the heavy stroke which befell them, they were not numerous. Interpreters, by general consent, have considered that Benjamin is called ruler, as Saul, who was first made king in Israel, belonged to this tribe; but I cannot bring myself to think it probable that David would have made such an unseasonable allusion to Saul’s memory, whose government is everywhere represented in Scripture as pregnant with disaster, and which was to be buried in that of his successor, whose reign is so prominently brought forward in this psalm. The more likely conjecture is, that this title of dignity is applied in order to put honor upon a tribe, which some might despise for its smallness, and to intimate that the Benjamites, though few in numbers, and not possessed of great influence, formed one head in Israel as well as the rest. (54) Others may be disposed to think that there must have been some illustrious individual in this and the two tribes mentioned along with it, or that the whole tribe had signalised itself in a recent battle. Though honorable mention is made of these tribes, yet the chief place in the numbers assembled together at this time is assigned to the princes of Judah. Some think that the copulative is understood, and read, the princes of Judah and their congregation The Hebrew word which we translate congregation is by others translated stoning. (55) But it seems preferable to construe the words as implying that this tribe presided over the assembly which marched under its auspices in war. The power of summoning the people together is thus asserted as belonging to Judah, and it is represented as honored with the government and primacy of the kingdom. <\/p>\n (48) “A metaphor denoting the posterity of Israel, springing, as it were, from a common source or fountain.” — Mant Bishop Hare’s conjectural emendation gives a good sense; but it seems unnecessary. Instead of ממקור, mimmekor, he proposes to read מקור, mekor; and then the passage would run thus: — <\/p>\n “<\/p>\n The fount whence blessings spring to Israel’s race.” <\/p>\n Horsley reads, “The Lord of the stock of Israel;” and explains it of the Messiah, who was of the stock of Israel according to the flesh. Fry conceives that the reading more strictly may be, “ from the quarry of Israel; dug, as it were, from this pit, hewn from this rock. See Isa 51:1<\/span>.” <\/p>\n “<\/p>\n They blessed Elohim in the congregations, The Lord from the stock of Israel, (or from the quarry of Israel.)” <\/p>\n (49) Zebulun and Naphtali were in Galilee, divided from the country of the half-tribe of Manasseh; the former by the Jordan, the latter by the Lake of Gennesareth. <\/p>\n (50) Why these tribes in particular? May it be, Judah (having, instead of Reuben, succeeded to the blessing which conveyed the privilege of having the Chief Ruler and Messiah of his line) and Benjamin ( צעיר) the youngest? or Judah and Benjamin, as two of the tribes most southern and nearest to Jerusalem; and Zebulun and Naphtali, as two of the most northern and most remote? as another way of expressing ‘from Dan to Beersheba,’ to include them all.” — Dr Lowth <\/p>\n (51) Of other conjectures the following are a specimen: “As for Zebulun and Naphtali, why their names are here added rather than any of the other tribes, the reason may, perhaps, best be taken from what we find prophesied of those two (Gen 49:0<\/span> and Deu 33:0<\/span> and Jud 5:0<\/span>.) by Jacob and Moses and Deborah, that learning and knowledge should be most eminent in those two tribes. Of Naphtali it is said, (Gen 49:21<\/span>,) ‘Naphtali is a hind let loose; he giveth goodly words;’ and of Zebulun, (Jud 5:14<\/span>,) ‘They shall handle the pen of the writer.’” — Hammond. “It then specifies the tribes of Judah, Zebulun, and Naphtali, not as if they were the only tribes present, but as occupying, perhaps, the foremost ranks of the procession, and followed by all the other tribes.” — Walford. <\/p>\n (52) “ Car David appelant yci ceux qui devoyent faire le plus grand devoir et estre les premiers a annoncer les louanges de Dieu, n’eust pas fait mention de ceste acte qui estoit ignominieux, et tendoit grandement a leur deshonneur.” — Fr. <\/p>\n (53) The Septuagint has, “There is Benjamin the younger.” He was the son of Jacob’s old age; and to this there is an allusion in the name, which is compounded of בן, ben, a son, and יםין, yamin, of days, (according to the Chaldee plural termination, ין, yin,) intimating that he was the son of his father’s old age, (Gen 44:20<\/span>,) and not, as is commonly said, the son of my right hand — Bythner <\/p>\n (54) “ Caput tamen unum efficere.” — Lat. “ Font toutesfois un chef comme les autres lignees.” — Fr. <\/p>\n (55) The word רגמתם, rigmatham, here translated congregation or assembly, signifies, according to Parkhurst, a heap of stones for defence, a bulwark of stones; and he considers it to be here applied metaphorically to the princes of Judah, who, so to speak, were the bulwark of Israel. Horsley adopts the same reading: “The princes of Judah their bulwark.” Hammond, after stating that the word signifies a stone, observes, that it “is here used in a metaphorical sense for a ruler or governor, as a foundation-stone which supports the whole building may fitly be applied to a commonwealth, and then signify the prince thereof.” In this sense the LXX., no doubt, understood רגמתם, rigmatham, who render it ἡγεμόνες αὐτων, “their governors.” “It may mean,” says Pike, in his Hebrew Lexicon, “their supreme authority, signified by stoning, a capital punishment among the Israelites, in the same manner as it was represented among the Romans by the Fasces and Securis, the instruments of punishment carried before the Consuls.” Jerome, however, has taken it for another word nearly similar to it in its letters, signifying purple, — “ in purpura sua;” — but this comes to the same thing as the Septuagint translation. Dathe has “ agmen,” “a troop;” and according to Gesenius, it signifies “a multitude, crowd, band.” <\/p>\n (25) Players<\/strong>i.e., <\/em>harpers.<\/p>\n Playing with timbrels.<\/strong>Or, beating the tambourine. <\/em>For this instrument (Heb., tph<\/em>) see Exo. 15:20<\/span>, and comp. Jdg. 11:34<\/span>.<\/p>\n 25<\/strong>. <\/strong> “What is now described, in Psa 68:25-28<\/span>, is not the rejoicing over a victory gained in the immediate past, nor the rejoicing over the earlier deliverance at the Red Sea, but Israel’s joyful celebration when it shall have experienced the avenging and redemptive work of his God and King.” <\/strong> Delitzsch. <\/em> The Jehovic victories through Israel of the Old Testament, become the harbingers and types of Messiah’s triumphs through the New Testament Church. <\/p>\n The singers went before <\/strong> The order of the triumphal procession to Zion is now given. “The singers” precede; the “players on instruments” follow; in the midst, or between, are the virgins “playing with timbrels.” See on Psa 68:11<\/span>, and compare Exo 15:20-21<\/span>; 1Ch 13:8<\/span>; 1Sa 18:6-7<\/span><\/p>\n Psa 68:25<\/span><\/em><\/strong>. <\/strong>The singers went before<\/em><\/strong><\/strong> This verse and the following give some description of the procession. The singers went before; <\/em>for David had ordered the chief of the Levites to appoint their brethren for singers, by lifting up the voice with joy; <\/em>1Ch 15:16<\/span>. After these came the players<\/em> on instruments, <\/em>lutes, and harps, which are played on by the fingers; and between both these, virgins <\/em>playing on timbrels, and with their voices celebrating the praises of God. The next verse contains what they sang on this occasion, in concert with the band of music. We find it was customary, among the Gentiles themselves in their solemn processions, and before, and after, and during their libations and sacrifices, to sing hymns in praise of their respective deities: and when they celebrated the supposed advent of their gods, at particular times, and in particular favourite places, it was with the greatest demonstrations of joy, with dancing, music, and songs; and in these things consisted one great part of their religious worship. See Callimachus’s Hymn to Apollo, Psa 68:11-20<\/span> in the translation, and the Hymn to Ceres at the beginning; Horace, and Catullus’s Secular Odes; and Exo 15:1<\/span>. <\/p>\n Psa 68:25 The singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels.<\/p>\n Ver. 25. The singers went before, &c.<\/strong> ] Thus they were marshalled, when the ark was conducted to Mount Sion, everything being done decently and in order. Christ ascending into heaven, and settling his kingdom, is perpetually praised by his Church.<\/p>\n went before. Compare 1Ch 15:16-21. <\/p>\n followed after = behind. <\/p>\n Among = between. <\/p>\n damsels. Hebrew. ‘dlamoth : i.e. the females of Psa 68:11. See App-65. <\/p>\n timbrels = drums. Hebrew. toph. See note on Exo 15:20. <\/p>\n the players: Psa 87:7, Psa 150:3-5, Rev 14:2, Rev 14:3, Rev 15:2, Rev 15:3 <\/p>\n among: Psa 148:12, Psa 148:13, Exo 15:20, Jdg 11:34, 1Sa 18:6, Jer 31:4, Jer 31:13 <\/p>\n Reciprocal: 2Sa 6:5 – David 1Ch 6:32 – they ministered 1Ch 13:8 – David 1Ch 15:28 – with shouting 1Ch 25:6 – for song 2Ch 5:12 – an hundred 2Ch 5:13 – with the trumpets Ezr 2:65 – two hundred Psa 47:5 – God Psa 68:11 – company Psa 77:13 – Thy way Psa 92:3 – instrument<\/p>\n Psa 68:25-26. The singers went before David had ordered the chief of the Levites to appoint their brethren for singers, by lifting up the voice with joy, 1Ch 15:16; the players on instruments followed after <\/p>\n Of which see 2Sa 16:15; 1Ch 13:8. Among them were the damsels According to the usage; playing on timbrels And with their voices celebrating the praises of God. Bless ye God in the congregation This verse contains what they sang on this occasion, in concert with the band of music. From the fountain of Israel Or, as it is rendered in the margin, and by many others, Ye that are of, or from, the fountain of Israel, or Jacob; that is, all ye people of Israel, derived from the stock or family of Jacob; see Isa 48:1. But these words are by some joined to the former clause, thus: Bless the Lord for the fountain of Israel, that is, for that fountain which God hath opened to Israel, for the purging away of sin and uncleanness, as is expressed Zec 13:1, even the blood and Spirit of Christ, and all those spiritual blessings which God confers upon his people in the sanctuary, and by his ordinances. But the former sense seems most natural and easy. <\/p>\n 68:25 The {t} singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels.<\/p>\n (t) He describes the order of the people, when they went to the temple to give thanks for the victory.<\/p>\n The singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels. 25. the players on instruments ] R.V. as P.B.V., the minstrels. among them were the damsels ] An ungrammatical rendering. R.V. rightly, in the midst of the damsels. On either side of the procession of singers and … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 68:25”<\/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-14937","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14937","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=14937"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14937\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14937"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14937"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14937"}],"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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/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: Commentary on the Holy Bible by Thomas Coke<\/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":"