HolyStudy
Bible IndexRead BibleNotesChurchesMissionPrivacyTermsContact
© 2026 HolyStudy
HomeRead BibleBible NotesChurchesSign in
HolyStudy
HomeRead BibleBible NotesChurches
Sign in

1 Chronicles 16

1

So they brought the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt sacrifices and peace offerings before God.

1
2

And when David had made an end of offering the burnt offerings and the peace offerings, he blessed the people in the name of the Lord.

3

And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine.

4

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
5

Asaph the chief, and next to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed–edom: and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals;

6

Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.

7

Then on that day David delivered first this psalm to thank the Lord into the hand of Asaph and his brethren.

8

Give thanks unto the Lord, call upon his name, make known his deeds among the people.

9

Sing unto him, sing psalms unto him, talk ye of all his wondrous works.

10

Glory ye in his holy name: let the heart of them rejoice that seek the Lord.

11

Seek the Lord and his strength, seek his face continually.

12

Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth;

13

O ye seed of Israel his servant, ye children of Jacob, his chosen ones.

14

He is the Lord our God; his judgments are in all the earth.

15

Be ye mindful always of his covenant; the word which he commanded to a thousand generations;

16

Even of the covenant which he made with Abraham, and of his oath unto Isaac;

17

And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant,

18

Saying, Unto thee will I give the land of Canaan, the lot of your inheritance;

19

When ye were but few, even a few, and strangers in it.

20

And when they went from nation to nation, and from one kingdom to another people;

21

He suffered no man to do them wrong: yea, he reproved kings for their sakes,

22

Saying, Touch not mine anointed, and do my prophets no harm.

1
23

Sing unto the Lord, all the earth; shew forth from day to day his salvation.

24

Declare his glory among the heathen; his marvellous works among all nations.

1
25

For great is the Lord, and greatly to be praised: he also is to be feared above all gods.

26

For all the gods of the people are idols: but the Lord made the heavens.

27

Glory and honour are in his presence; strength and gladness are in his place.

28

Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength.

29

Give unto the Lord the glory due unto his name: bring an offering, and come before him: worship the Lord in the beauty of holiness.

30

Fear before him, all the earth: the world also shall be stable, that it be not moved.

31

Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The Lord reigneth.

32

Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein.

33

Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth.

34

O give thanks unto the Lord; for he is good; for his mercy endureth for ever.

35

And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise.

36

Blessed be the Lord God of Israel for ever and ever. And all the people said, Amen, and praised the Lord.

37

So he left there before the ark of the covenant of the Lord Asaph and his brethren, to minister before the ark continually, as every day’s work required:

38

And Obed–edom with their brethren, threescore and eight; Obed–edom also the son of Jeduthun and Hosah to be porters:

39

And Zadok the priest, and his brethren the priests, before the tabernacle of the Lord in the high place that was at Gibeon,

40

To offer burnt offerings unto the Lord upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the Lord, which he commanded Israel;

41

And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the Lord, because his mercy endureth for ever;

42

And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters.

43

And all the people departed every man to his house: and David returned to bless his house.

← Previous ChapterNext Chapter →

1 Chronicles 16

The ark's installation in the tent that David has prepared, followed by offerings and blessings and the appointment of Asaph and other Levites to minister continually before the ark, establishes the permanent order of temple worship and celebrates the joy of the entire people in their restored covenant relationship. The chapter contains extended psalmic material (verses 8-36, attributed to Asaph) that functions as Israel's covenant response to the ark's presence—praise that encompasses remembrance of God's mighty acts (

1 Chronicles 16:21

He allowed no one to oppress them; he rebuked kings on their behalf — despite vulnerability, God protected Israel. Hebrew 'matzaq' (oppress) and 'gacar' (rebuke) show God's interventionist protection. Pharaoh, Abimelech faced divine rebuke; covenant included God's protective obligation.

1 Chronicles 16:29

Ascribe to the LORD the glory due his name; bring an offering, and come into his presence — culmination calls for both ascription and sacrifice. Hebrew 'mincha' (offering) can be grain or general gift; coming before God requires proper approach. Worship involves giving back to God.

1 Chronicles 16:35

Say also: 'Save us, O God of our salvation, and gather us from among the nations, that we may give thanks to your holy name and glory in your praise' — intercessory element appears; gathering dispersed Israel for temple worship becomes prayer. Hebrew 'kanats' (gather) suggests diaspora reality; Chronicler acknowledges dispersion while hoping for restoration.

1 Chronicles 16:36

Blessed be the LORD, the God of Israel, from everlasting to everlasting.' Then all the people said 'Amen' and praised the LORD — concluding doxology creates liturgical closure. People's 'Amen' and praise show corporate validation; community's affirmation sanctifies psalm. This pattern structures post-exilic worship.

1 Chronicles 16:37

David left Asaph and his kinsfolk before the ark of the covenant of the LORD to minister regularly as each day required — 'regularly' ('tamiyd') establishes perpetual service. Hebrew 'davar' (word/thing as required) suggests seasonal and daily needs dictated schedule. Asaph's family maintained continuous ministry, establishing post-exilic model.

1 Chronicles 16:38

He appointed Obed-edom and his sixty-eight kinsfolk; Obed-edom son of Jeduthun, and Hosah, to be gatekeepers — gatekeepers enumerated separately from singers, establishing distinct role. Obed-edom, earlier blessed by ark's presence, now serves permanently. Sixty-eight gatekeepers show substantial organization.

1 Chronicles 16:39

He left the priest Zadok and his priestly kinsfolk before the tabernacle of the LORD in the high place that was at Gibeon — Zadok and priests remained at Gibeon's high place, maintaining older sanctuary. Hebrew 'bamah' (high place) was legitimate until temple construction; Chronicler shows dual sanctuaries coexisting.

1 Chronicles 16:28

Ascribe to the LORD, O families of the peoples, ascribe to the LORD glory and strength — doubled imperative demands emphatic response. All human families owe YHWH worship alone. Hebrew 'yud' (give/ascribe) means to render what is due; glory and strength rightfully belong to God.

1 Chronicles 16:22

'Do not touch my anointed ones; do my prophets no harm' — quotation emphasizes covenant protection. Hebrew 'mashiach' (anointed) includes both kings and prophets; they are God's instruments. Protective command extends to God's agents; touching them invites divine judgment.

1 Chronicles 16:23

Sing to the LORD, all the earth; tell of his salvation from day to day — exhortation broadens from Israel to all creation. Imperative demands universal response. Hebrew 'yeshu'a' (salvation) encompasses liberation and blessing; daily testimony perpetuates God's redemptive memory.

1 Chronicles 16:24

Declare his glory among the nations, his marvelous works among all the peoples — mission theology appears: Israel's role includes declaring God's glory to gentiles. Hebrew 'od' (testify) and 'saphar' (declare) are missionary verbs; witnessing is Israel's covenant privilege and responsibility.

1 Chronicles 16:40

To offer burnt offerings to the LORD on the altar of burnt offering regularly, morning and evening, and to do all that is written in the law of the LORD that he had commanded Israel — Gibeon's Levitical priests maintained continuous sacrifice. Hebrew 'tamid' (regularly) applies morning and evening offerings; perpetual sacrifice demonstrated unwavering commitment.

1 Chronicles 16:25

For great is the LORD and greatly to be praised; he is to be revered above all gods — supremacy formula emphasizes God's transcendence. Hebrew 'gadol' (great) and comparative construction assert incomparability. Though other gods acknowledged, only YHWH is praiseworthy; polytheism superseded by monolatry.

1 Chronicles 16:26

For all the gods of the peoples are idols, but the LORD made the heavens — contrast is sharp: human gods are idols (hollow, powerless), while YHWH alone created. Hebrew 'elohim' (gods) applied to idols emphasizes non-reality; 'atzab' (idol) comes from shaping-root—human fabrication, not divine reality.

1 Chronicles 16:27

Honor and majesty are before him; strength and joy are in his place — court theology emphasizes God's splendor and power. Hebrew 'hod' (glory) and 'hadar' (majesty) surround God's throne. Strength and joy in God's place suggest dwelling in God's presence brings gladness.

1 Chronicles 16:30

Tremble before him, all the earth; the world is firmly established; it shall never be moved — cosmic theology: God's transcendence demands trembling. Hebrew 'chul' (tremble) is both fear and awe. World's stability depends on God's sustaining power; creation's permanence reflects divine faithfulness.

1 Chronicles 16:31

Let the heavens be glad, and let the earth rejoice, and let them say among the nations, 'The LORD reigns' — cosmological choir joins in acclamation. Hebrew 'chadu' (be glad) and 'gil' (rejoice) personify creation's response. Nations' acknowledgment ('the LORD reigns') is psalm's ultimate aim: universal sovereignty recognition.

1 Chronicles 16:32

Let the sea roar, and all that fills it; let the field exult, and everything in it — natural world's acclamation continues. Hebrew 'shagag' (roar/toss about) applies to sea's movement and emotional response; field's exultation personifies creation. All creation witnesses to God's kingship.

1 Chronicles 16:33

Then shall the trees of the forest sing for joy before the LORD, for he comes to judge the earth — forest and trees complete creation's testimony. Hebrew 'ronenu' (sing for joy) and 'dinah' (judge) move toward eschatology: God's coming involves both judgment and vindication.

1 Chronicles 16:34

'O give thanks to the LORD, for he is good; for his steadfast love endures forever' — refrain (also Psalms 106:1, 107:1) is liturgically central. Hebrew 'chesed olam' (steadfast love forever) encapsulates covenant theology: God's covenantal loyalty is permanent. Refrain established post-exilic temple liturgy pattern.

1 Chronicles 16:41

With them were Heman and Jeduthun, and the other men selected and designated by name to render thanks to the LORD, for his steadfast love endures forever — Heman and Jeduthun, other two great singer families, stationed at Gibeon. Hebrew 'qara shem' (called by name) emphasizes individual recognition; selection by name validated standing. Refrain's repetition liturgically central.

1 Chronicles 16:42

With them were instruments of music for the songs of the LORD — instruments at Gibeon complemented Jerusalem's singers. Hebrew 'shirey YHWH' (songs of YHWH) designates sacred music as God's property. Instrumental accompaniment, carefully maintained, supported liturgical singing.

1 Chronicles 16:43

Then all the people departed to their homes, and David went home to bless his household — ark's successful installation completed; assembly dispersed. David's return to bless his household shows kingship's domestic dimension; covenant blessing extends from temple to home. Hebrew 'berech' (bless) is David's final act.

1 Chronicles 16:12

Remember the wonderful works that he has done, his miracles, and the judgments he uttered — remembrance ('zachar') is covenant act; Israel's story is God's mighty deeds. Hebrew encompasses saving and vindicating acts. Memory anchors present faith in historical experience.

1 Chronicles 16:13

O offspring of his servant Abraham, children of Jacob, his chosen ones — genealogy of grace traces back through patriarchs. Hebrew 'ebed' (servant) elevates Abraham; 'bachar' (chosen) emphasizes election. Jacob's mention recalls Bethel covenant; psalm roots present worship in patriarchal promises.

1 Chronicles 16:14

He is the LORD our God; his judgments are in all the earth — universal sovereignty emphasized: God judges everywhere. Hebrew 'mishpat' (judgment) includes vindicating and punitive acts. Expansion beyond Israel to 'all the earth' universalizes covenant theology.

1 Chronicles 16:15

Remember his covenant forever, the word that he commanded, for a thousand generations — covenant's eternality is psalm's heart. Hebrew 'brit olam' (eternal covenant) suggests unbreakable bond transcending generations. Thousand generations hyperbolically express permanence.

1 Chronicles 16:1

They brought the ark of God and set it inside the tent that David had pitched for it — tent ('ohel') was temporary structure (not yet temple). Chronicler emphasizes orderly placement: ark now dwells in prepared, designated space. This tent served as Jerusalem's sanctuary until Solomon's temple.

1 Chronicles 16:2

When David had finished offering burnt offerings and offerings of well-being, he blessed the people in the name of the LORD — David performs priestly functions: offering sacrifices and blessing Israel. This reflects Chronicler's understanding of kingship as including liturgical responsibility. Blessing transfers divine favor.

1 Chronicles 16:3

He distributed to every person in Israel, both man and woman, to each a loaf of bread, a portion of meat, and a cake of raisins — distribution ensures all Israel participates in sacrificial feast. Equal distribution emphasizes inclusion. Shared food creates covenant bonds.

1 Chronicles 16:16

The covenant that he made with Abraham, his sworn promise to Isaac — patriarchal covenants are God's foundational commitments. Hebrew 'shebu'a' (oath/sworn promise) emphasizes covenant-making as solemn obligation. Isaac's mention establishes covenant's patriarchal continuity.

1 Chronicles 16:17

Which he confirmed to Jacob as a statute, to Israel as an everlasting covenant — evolution from Abraham to Jacob to Israel shows covenant progression and deepening. Hebrew 'choq' (statute) and 'brit olam' (everlasting covenant) emphasize binding obligation. Jacob's Bethel experience becomes archetypal for Israel's covenant relationship.

1 Chronicles 16:18

Saying, 'To you I will give the land of Canaan as your portion for an inheritance' — covenant includes territorial promise. Hebrew 'nachal' (inheritance) suggests permanent family possession; land is familial heritage. Canaan's possession fulfills patriarchal promises; land and covenant are inseparable.

1 Chronicles 16:19

When they were few in number, of little account, and strangers in it — psalm recalls Israel's wilderness and patriarchal humility. Hebrew 'melammedim' (few) and 'gar' (stranger) emphasize weakness and vulnerability. God's covenant favored powerless; election based on divine grace.

1 Chronicles 16:4

He appointed some of the Levites as ministers before the ark of the LORD to invoke, to thank, and to praise the LORD God of Israel — Levites' primary function centers on invoking, thanking, and praising. Hebrew 'abad' (minister/serve) indicates vocation. Chronicler establishes that worship—not mere cultic maintenance—was Levites' sacred calling.

1 Chronicles 16:5

Asaph was the chief, and second to him were Zechariah, Uzziel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-edom, and Jeiel — Asaph's primacy is clear; others serve under him. Chronicler links Asaph to prophetic office and psalmody. This hierarchy established post-exilic temple singing's authoritative structure.

1 Chronicles 16:20

Wandering from nation to nation, from one kingdom to another people — Israel's pre-settlement period marked by migration and vulnerability. Hebrew 'shagag' (wandering) and repetition emphasize homelessness and God-dependence. Condition preceded Canaan's possession; psalm reminds Israel of past to strengthen gratitude.

1 Chronicles 16:6

Benaiah and Jahaziel the priests were to blow trumpets regularly before the ark of the covenant of God — trumpets' regular sounding ('tamid', continually) marked time and sanctified space. Priests' exclusive right maintained priestly prerogative while Levites sang. Regular rhythm established sacred temporal order.

1 Chronicles 16:7

Then on that day David first appointed the singing of praises to the LORD by Asaph and his kindred — 'on that day' marks foundational moment; David's appointment was programmatic. Hebrew 'natan' (appointed) indicates royal authority establishing permanent institution. Asaph's descendants would maintain office.

1 Chronicles 16:8

O give thanks to the LORD, call upon his name, make known his deeds among the peoples — psalm shifts to direct address, inviting Israel to join thanksgiving. Imperative forms demand active participation. Making God's deeds known extends beyond Israel; thanksgiving becomes missionary witness.

1 Chronicles 16:9

Sing to him, sing praises to him; tell of all his wondrous works — doubled imperative emphasizes enthusiastic musical response. Hebrew 'pele' (wondrous works) refers to mighty acts, especially miracles and covenant acts. Singing and telling create redundancy for mnemonic effect; covenant memory preserves identity.

1 Chronicles 16:10

Glory in his holy name; let the hearts of those who seek the LORD rejoice — Hebrew 'halal' (glory) means to boast in God, inverting typical human pride. Seeking LORD ('darash') echoes 15:13; proper worship requires intentional seeking. Joy belongs to genuine seekers.

1 Chronicles 16:11

Seek the LORD and his strength; seek his face always — doubling (seek/seek) and specification (his strength, his face) emphasize persistent, wholehearted seeking. Hebrew 'panim' (face) suggests intimate access to God's presence. 'Always' demands continuity; seeking is constitutive of covenant life.