Charles Ellicott Commentary 1 Chronicles 25

THE TWENTY-FOUR CLASSES OF SINGERS, OR MINSTRELS.

Moreover (and) David and the captains of the host. — The latter (“the princes” of 1 Chronicles 24:6), were also involved in the arrangement of the priestly classes (1 Chronicles 23:2).

Separated to the service of the sons of Asaph. — Rather, separated for service the sons of Asaph, and Heman, and Jeduthun. These formed three guilds of sacred minstrels, famous in all subsequent times.

(Compare the headings of many psalms in which these names occur, and also 1 Chronicles 6:33 and following, from which it appears that Asaph belonged to the sub-tribe of Gershon, Heman to that of Kohath, and Ethan-Jeduthun to that of Merari, so that all the branches of Levi were represented among the musicians.)

Separated. — So Numbers 16:9 and Genesis 1:7. (Compare Acts 13:2.)

Who should prophesy with harps. — In Hebrew, the verb to prophesy is a reflexive form, implying utterance under a spiritual influence. The ancients regarded musical utterance as an effect and proof of direct inspiration, and we still speak of the higher results of genius as inspired, however we may choose to explain the term away as a mere figure of speech.

The power of moving sounds, whether of voice or instrument, is not to be gained by mere study or training; it is commonly spoken of as a “gift,” and its products are called “inspirations.”

From where do they come, if not from the Divine source of life, and of all that makes life glad and beautiful? (James 1:17; 1 Samuel 10:5; 1 Samuel 16:16; 1 Samuel 18:10).

Harps, with psalteries. — Lutes and harps.

And the number of the workmen according to their service was. — Literally, And the number of them — that is, of the men of work — for their service proved (as follows).

Men of work. — A remarkable appellation. The term “work” is popularly restricted to what is called productive labour.

But it is not difficult to see that persons engaged, like these minstrels, in singing and playing to the praise of God are actually helping to produce one of the best of real results: namely, the conservation of the religious spirit.

This spirit is the right attitude of man towards the Power upon whom his entire welfare absolutely depends.

Of the sons of Asaph; Zaccur. —Literally, To the sons of Asaph belonged Zaccur. In 1 Chronicles 25:2–7, the term “sons” appears to mean trained members of the musical guilds, of which the three chiefs, Asaph, Heman, and Jeduthun, were masters.

Asarelah. —This singular name is spelled “Jesharelah” in 1 Chronicles 25:14. Ewald identifies it with “Israel,” the unaccented ending ah having the force belonging to—literally, towards, unto—so that Jesharelah is in effect the modern Jewish surname Israels. (Compare “Jaakobah,” 1 Chronicles 4:36, to Jacob, i.e., Jacobs.)

Under the hands of Asaph. —Rather, at the hand of Asaph. It is implied that the four leaders here named were subordinate to Asaph and under his direction. (Compare 1 Chronicles 25:3; 1 Chronicles 25:6; 2 Chronicles 23:18; 2 Chronicles 29:27; Ezra 3:10.)

Which prophesied according to the order of the king. —Literally (Asaph), who prophesied (or should prophesy, the participle, as in 1 Chronicles 25:1) at the hands of the king: that is, either according to the royal arrangements (2 Chronicles 23:18), under David’s own appointment, or under the royal direction.

Prophesied. —That is, made music. (See 1 Chronicles 25:1.)

Of Jeduthun: the sons of Jeduthun. —Rather, To Jeduthun (that is, belonging to the guild so named): the sons of Jeduthun were Gedaliah, etc.

Zeri. —The “Izri” of 1 Chronicles 25:11 is probably correct. (Compare to Numbers 26:49.) This error is as old as the ancient versions.

Six. —Only five names are now found in the text; the name “Shimei” (1 Chronicles 25:17) is missing. This is the only name in 1 Chronicles 25:9–31 that does not occur in 1 Chronicles 25:2–4. The Alexandrian Septuagint inserts the name between Jeshaiah and Hashabiah.

Jeshaiah. —Elsewhere spelled Isaiah.

Under the hands (see last verse) of their father Jeduthun, who prophesied with a harp. —Literally, according to the Hebrew punctuation, at the hands of their father Jeduthun, with the lute (that is, provided with lutes, 1 Chronicles 15:16), who prophesied (or was to prophesy) to give thanks and praise to Jehovah. (Compare to 1 Chronicles 16:4).

At the hands of their father. —Under the direction of their conductor.

Of Heman. —Rather, To Reman: the sons of Heman were, etc. Fourteen names of Hemanite leaders are given. Curiously enough, the last six, excluding the peculiar “Joshbekashah,” form, as they stand, a complete poetical couplet, which may be rendered:

“God has come; I have exalted and extolled the help;
I have spoken abundance of visions.”

Such words are very suitable in the mouth of a seer, as Heman is called in the next verse, but the arrangement of the names in this order is perhaps only a mnemonic device.

Uzziel. —Power of God (Exodus 6:18); called “Azareel” in 1 Chronicles 25:18 (God has helped, 1 Chronicles 12:6). The words differ in Hebrew by one letter only. The Syriac has “Uzziel” (Azael) in both places. But the difference appears in the Septuagint and Vulgate.

Shebuel. —In 1 Chronicles 25:20, “Shubael,” which the Septuagint reads in both places. The Syriac and Vulgate keep the distinction. (Compare 1 Chronicles 24:20.)

Giddalti, and Romamti-ezer. —That is, perhaps, Giddalti-ezer and Romamti-ezer. But in 1 Chronicles 25:29 “Giddalti” occurs again without any such addition, and the name as it stands may be compared with “Mallothi.” The two verbs, giddaltî and romamtî, occur together in Isaiah 1:2: I have nourished and brought up.

All these were the sons of Heman. —Literally, Were sons to Heman.

The king’s seer in the words of God. —Or, in the things of God, in Divine (that is, liturgical) matters. Heman was a prophet as well as a minstrel. (For the connection between music and prophecy, compare 1 Samuel 10:5–6; 2 Kings 3:15; Exodus 15:20.) Compare also the note on 1 Chronicles 25:1, above.

Seer. —Hebrew, hôzèh. Literally, gazer. The word rendered “seer” in 1 Chronicles 26:28 and 1 Samuel 9:9 is different (rô’èh). Gad was called “David’s seer” (1 Chronicles 21:9); so also Jeduthun is “the king’s seer” (2 Chronicles 35:15).

To lift up the horn. —That is, according to Bertheau, “to blow the horns loudly.” With this he connects the preceding phrase, which he renders “by God’s commands” (Compare 2 Chronicles 29:15).

But the horn does not appear elsewhere among the instruments of the Temple musicians, and the phrase “to lift up the horn” of a person is a well-known Hebrew metaphor (Compare 1 Samuel 2:10: May he give strength to his king, and lift up the horn of his anointed.).

Thus, it seems that the meaning is that God gave all these “sons”—i.e., proficient disciples—to Heman in order to strengthen him for his work by providing him with a strong body of able assistants.

And three daughters. —The mention of “three daughters” is interesting, as an indication that women sustained a part in the service of song (Judges 11:34; 1 Samuel 18:6). The Syriac omits the whole verse.