1 Chronicles 16:4
Parallel Verses
English Standard Version
Then he appointed some of the Levites as ministers before the ark of the LORD, to invoke, to thank, and to praise the LORD, the God of Israel.

King James Bible
And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel:

American Standard Version
And he appointed certain of the Levites to minister before the ark of Jehovah, and to celebrate and to thank and praise Jehovah, the God of Israel:

Douay-Rheims Bible
And he appointed Levites to minister before the ark of the Lord, and to remember his works, and to glorify, and praise the Lord God of Israel.

English Revised Version
And he appointed certain of the Levites to minister before the ark of the LORD, and to celebrate and to thank and praise the LORD, the God of Israel:

Webster's Bible Translation
And he appointed certain of the Levites to minister before the ark of the LORD, and to record, and to thank and praise the LORD God of Israel:

1 Chronicles 16:4 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The discrepancy between 1 Chronicles 15:27 and 2 Samuel 6:14 is more difficult of explanation. Instead of the words יהוה לפני בּכל־אז מכרכּר דּוד, David danced with all his might before Jahve, we read in the Chronicle בּוּץ בּמעיל מכרבּל דויד, David was clothed with a robe of byssus. But since מכרכר differs from מכרבל only in the last two letters, and כר might be easily exchanged for בל, we may suppose that מכרבל has arisen out of מכרכר. Bertheau accordingly says: "Any one who remembered that in this verse David's clothing was spoken of might write מכרכר as מכרבל, while the words עז בכל, which were probably illegible,were conjecture to be בוץ במעיל." 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 יהוה לפני 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 בוץ במעיל מכרבל cannot have arisen from an orthographical error and the illegibility of עז בכל, since יהוה לפני must have been purposely omitted. Bttcher's opinion (N. kr. Aehrenl. iii. S. 224), that the Chaldaizing מכרבל 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 עז בכל מכרכר into בוץ במעיל מכרבל, and that the same person, or perhaps a later, added besides וּכנניה והמשׁררים, is still less probable. In that way, indeed, we get no explanation of the main difficulty, viz., how the words from הלויּם to המּשׁררים came into the text of the Chronicle, instead of the יהוה לפני of Samuel. The supposition that originally the words from וכל־הלויּם בּכל־עז מכרכּר ודויד to והמשׁררים 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 1 Chronicles 15:29, but mentions it in 1 Chronicles 13:8, which is parallel to 2 Samuel 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 2 Samuel 6:14), but also the me‛il of בּוּץ, white byssus, distinguished the king as head of a priestly people. The me‛il 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. 1 Samuel 2:19; 1 Samuel 15:27; 1 Samuel 18:4; 1 Samuel 24:5; Ezra 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 (Exodus 28:40) the מעיל was not included, but only the כּתונת, a tight close-fitting coat; but the priests were not thereby prevented from wearing a me‛il of byssus on special festive occasions, and we are informed in 2 Chronicles 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 me‛ilim of byssus, is justified and shown to be in accordance with the circumstances. The words therefore are to be so understood. The words from וכל־הלויּם to המּשּׂא השּׂר are co-ordinate with ודויד, and may translate the verse thus: "David was clothed in a me‛il of byssus, as also were all the Levites," etc. No objection can be taken to the המּשּׂא השּׂר 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, המּשׁררים after המּשּׂא is meaningless, and can only have come into the text, like בּן in 1 Chronicles 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. 2 Samuel 6:14.

1 Chronicles 16:4 Parallel Commentaries

Treasury of Scripture Knowledge

he appointed

1 Chronicles 15:16 And David spoke to the chief of the Levites to appoint their brothers to be the singers with instruments of music...

1 Chronicles 23:2-6 And he gathered together all the princes of Israel, with the priests and the Levites...

1 Chronicles 24:3 And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar...


1 Chronicles 16:37-42 So he left there before the ark of the covenant of the LORD Asaph and his brothers, to minister before the ark continually...

1 Chronicles 23:27-32 For by the last words of David the Levites were numbered from twenty years old and above...

Numbers 18:1-6 And the LORD said to Aaron, You and your sons and your father's house with you shall bear the iniquity of the sanctuary...

to record

1 Chronicles 16:8 Give thanks to the LORD, call on his name, make known his deeds among the people.

Psalm 37:1 Fret not yourself because of evildoers, neither be you envious against the workers of iniquity.


Psalm 103:2 Bless the LORD, O my soul, and forget not all his benefits:

Psalm 105:5 Remember his marvelous works that he has done; his wonders, and the judgments of his mouth;

Isaiah 62:6,7 I have set watchmen on your walls, O Jerusalem, which shall never hold their peace day nor night: you that make mention of the LORD...

the Lord God

Genesis 17:7 And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant...

Genesis 32:28 And he said, Your name shall be called no more Jacob, but Israel: for as a prince have you power with God and with men...

Genesis 33:20 And he erected there an altar, and called it EleloheIsrael.

1 Kings 8:15 And he said, Blessed be the LORD God of Israel, which spoke with his mouth to David my father, and has with his hand fulfilled it...

Psalm 72:18 Blessed be the LORD God, the God of Israel, who only does wondrous things.

Psalm 106:48 Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise you the LORD.

Cross References
1 Chronicles 6:31
These are the men whom David put in charge of the service of song in the house of the LORD after the ark rested there.

1 Chronicles 16:3
and distributed to all Israel, both men and women, to each a loaf of bread, a portion of meat, and a cake of raisins.

1 Chronicles 16:5
Asaph was the chief, and second to him were Zechariah, Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-edom, and Jeiel, who were to play harps and lyres; Asaph was to sound the cymbals,

1 Chronicles 16:37
So David left Asaph and his brothers there before the ark of the covenant of the LORD to minister regularly before the ark as each day required,

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