1 Tawarikh 16:42

Bahasa Indonesia Sehari-hari

Pada Heman dan Yedutun itu ada nafiri dan ceracap untuk para pemain, juga alat-alat musik pengiring nyanyian untuk Allah. Dan anak-anak Yedutun harus menjaga pintu gerbang.

Parallel Translations

Alkitab Terjemahan Baru
Pada Heman dan Yedutun itu ada nafiri dan ceracap untuk para pemain, juga alat-alat musik pengiring nyanyian untuk Allah. Dan anak-anak Yedutun harus menjaga pintu gerbang.

Alkitab Terjemahan Lama
Maka serta dengan mereka itu adalah Heman dan Yeduton dengan nafiri dan ceracak akan mengangkat bunyi yang besar dengan bunyi-bunyian tahbis, maka segala anak laki-laki Yeduton itulah penunggu pintu itu.

Contextual Overview

³⁷ And so he left there before the arke of the lordes couenaunt Asaph & his brethren, to minister before the arke continually, [in such thinges as were to be done] day by day. ³⁸ And Obed Edom and his brethren, threescore and eyght, and Obed Edom the sonne of Ieduthun, and Hosa, were appoynted to be porters. ³⁹ And Zadoc the priest & his brethren the priestes were before ye tabernacle of the lord, in the hie place that was at Gibeon, ⁴⁰ To offer burnt offeringes vnto the Lorde vpon the burnt offering aulter perpetually, in the morning and euening, according to all that which is written in the lawe of the Lorde whiche he commaunded Israel. ⁴¹ And with them were Heman and Ieduthun, and other that were chosen, whose names were expressed to geue thankes to the Lorde, That his mercie lasteth euer. ⁴² And with them dyd Heman and Ieduthun sing with the trumpets and cymbales, making a sweete melodie with instrumentes of musicke & godly songues: And the sonnes of Ieduthun were porters. ⁴³ And al the people departed euery man to his house, & Dauid returned to blesse his house.

Bible Verse Review
  from Treasury of Scripure Knowledge

trumpets: 2 Chronicles 29:25-28, Psalms 150:3-6

musical instruments: 1 Chronicles 25:6, Psalms 84:10

porters: Heb. for the gate

Reciprocal: Numbers 10:10 - in the day 1 Samuel 10:5 - a psaltery 1 Chronicles 2:6 - Heman 1 Chronicles 6:33 - Heman 1 Chronicles 13:8 - with harps 1 Chronicles 15:16 - the singers 1 Chronicles 15:19 - General 1 Chronicles 23:5 - praised 1 Chronicles 25:1 - harps 1 Chronicles 25:3 - Jeduthun 1 Chronicles 25:4 - Heman 2 Chronicles 5:12 - the Levites 2 Chronicles 7:6 - the Levites 2 Chronicles 8:14 - the Levites 2 Chronicles 20:19 - Levites 2 Chronicles 34:13 - porters 2 Chronicles 35:15 - according Ezra 3:10 - trumpets Nehemiah 12:27 - thanksgivings Psalms 47:5 - sound Psalms 65:1 - in Sion Psalms 81:3 - Blow Psalms 149:3 - with the timbrel

Gill's Notes on the Bible

And with them Heman and Jeduthun, with trumpets and cymbals,.... Or with them were the trumpets and cymbals, as Kimchi; or, as Piscator supplies it, with them he "left" the trumpets and cymbals:

for those that should make a sound; by striking upon them:

and with musical instruments of God; sacred ones, such as were devoted to his service, as psalteries and harps; the Syriac and Arabic versions carry the sense of the words quite differently, that these men did not sing with those musical instruments, but with a pleasant voice, and with pure and acceptable prayers, in humility and uprightness, glorified God:

and the sons of Jeduthun were porters; at the tabernacle in Gibeon.

Barnes' Notes on the Bible

This passage is interposed by the writer of Chronicles between two sentences of the parallel passage in Samuel. It contains a detailed account of the service which David instituted at this time, a service out of which grew the more elaborate service of the temple. The language of much of the passage is remarkably archaic, and there can be no reasonable doubt that it is in the main an extract from a record of the time of David.

1 Chronicles 16:5

The occurrence of the name “Jeiel” twice in this list is considered suspicious. Hence, the first “Jeiel” is thought to be a corrupt reading for “Aziel” 1 Chronicles 15:20, or “Jaaziel” 1 Chronicles 15:18.

1 Chronicles 16:8

The Psalm here put before us by the Chronicler, as sung liturgically by Asaph and his brethren on the day of the ark’s entrance into Jerusalem, accords closely with the passages in the present Book of Psalms noted in the marg reff.

It is, apparently, a thanksgiving service composed for the occasion out of Psalms previously existing.

1 Chronicles 16:39

This is the first mention that we have of Gibeon as the place at which the tabernacle of the congregation now rested. Previously it had been at Nob 1 Samuel 21:1-6, from where it was removed probably at the time of the slaughter of the priests by Doeg 1 Samuel 22:18-19. It is uncertain whether Gibeon was regarded as a “high place” before the transfer to it of the tabernacle: hut thenceforth, until the completion of Solomon’s Temple, it was the “great high place” 1 Kings 3:4 - a second center of the national worship which for above 50 years was divided between Gibeon and Jerusalem.

1 Chronicles 16:40

Upon the altar of the burnt offering - The original altar of burnt-offering Exodus 27:1-8 continued at Gibeon with the tabernacle 2 Chronicles 1:3, 2 Chronicles 1:5. David must have erected a new altar for sacrifice at Jerusalem 1 Chronicles 16:1. The sacrifices commanded by the Law were, it appears, offered at the former place; at the latter were offered voluntary additional sacrifices.

1 Chronicles 16:41

The rest ... - Rather, “the rest of the chosen ones, who were mentioned by name.” The “chosen ones” were “mentioned by name” in 1 Chronicles 15:17-24. A portion of them, namely, those named in 1 Chronicles 16:5-6, conducted the service in Jerusalem; the remainder were employed in the worship at Gibeon.

Clarke's Notes on the Bible

Verse 1 Chronicles 16:42. Musical instruments of God. — Ad canendum Deo, "to sing to God." - Vulgate. Των ωδων του Θεου, "of the sons of God." - Septuagint. The Syriac is remarkable: "These were upright men who did not sing unto God with instruments of music, nor with drums, nor with listra, nor with straight nor crooked pipes, nor with cymbals; but they sang before the Lord Almighty with a joyous mouth, and with a pure and holy prayer, and with innocence and integrity." The Arabic is nearly the same. None of the versions understand the words כלי שיר האלהים keley shir haelohim as implying instruments of music of God, but instruments employed in the song of God, or to praise God; as also the Targum. Query, Did God ever ordain instruments of music to be used in his worship? Can they be used in Christian assemblies according to the spirit of Christianity? Has Jesus Christ, or his apostles, ever commanded or sanctioned the use of them? Were they ever used any where in the apostolic Church? Does the use of them at present, in Christian congregations, ever increase the spirit of devotion? Does it ever appear that bands of musicians, either in their collective or individual capacity, are more spiritual, or as spiritual, as the other parts of the Church of Christ? Is there less pride, self-will, stubbornness, insubordination, lightness, and frivolity, among such persons, than among the other professors of Christianity found in the same religious society? Is it ever remarked or known that musicians in the house of God have attained to any depth of piety, or superior soundness of understanding, in the things of God? Is it ever found that those Churches and Christian societies which have and use instruments of music in Divine worship are more holy, or as holy, as those societies which do not use them? And is it always found that the ministers which affect and recommend them to be used in the worship of Almighty God, are the most spiritual men, and the most spiritual and useful preachers? Can mere sounds, no matter how melodious, where no word nor sentiment is or can be uttered, be considered as giving praise to God? Is it possible that pipes or strings of any kind can give God praise? Can God be pleased with sounds which are emitted by no sentient being, and have in themselves no meaning? If these questions cannot be answered in the affirmative: then, query, Is not the introduction of such instruments into the worship of God antichristian, and calculated to debase and ultimately ruin the spirit and influence of the Gospel of Jesus Christ? And should not all who wish well to the spread and establishment of pure and undefiled religion, lift up their hand, their influence, and their voice against them? The argument from their use in the Jewish service is futile in the extreme when applied to Christianity.