الكتاب المقدس

اقرأ كلمة الله وادرسها وتأمل فيها.

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الأسفار التاريخية الأصحاحات 10–29: مُلك داود

يُذكَّر شعب الله بجذوره وبعهد الله مع داود.

يعيد سفر أخبار الأيام الأول رواية تاريخ إسرائيل للجماعة العائدة من السبي. ويبدأ بسلاسل أنساب طويلة تتتبع الشعب من آدم حتى العائدين من السبي، مُبيّنًا أنهم ما زالوا جزءًا من قصة الله.

الكاتب: غير معروف؛ يُنسب تقليديًا إلى عزرا · التاريخ: على الأرجح كُتب نحو 450–400 ق.م.

نظرة على السفر ومخططه وآياته الرئيسية
أيام الأول 25 ALAB
استمع
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1وَاخْتَارَ دَاوُدُ وَرُؤَسَاءُ الْجَيْشِ بَعْضَ أَبْنَاءِ آسَافَ وَهَيْمَانَ وَيَدُوثُونَ، لِقِيَادَةِ خَدَمَاتِ القِيَادَةِ بِإِعْلانِ رِسَالَةِ اللهِ تَصْحَبُهُمْ مُوسِيقَى الْعِيدَانِ وَالرَّبَابِ وَالصُّنُوجِ. وَهَذِهِ أَسْمَاءُ الرِّجَالِ الَّذِينَ أَدَّوْا هَذِهِ الْخَدَمَاتِ وَوَاجِبَاتُهُمْ: 2مِنْ أَبنَاءِ آسَافَ: زَكُّورُ وَيُوسُفُ وَنَثَنْيَا وَأَشَرْئِيلَةُ، وَهُمْ يَخْدُمُونَ تَحْتَ إِشْرَافِ آسَافَ الْمُتَنَبِّئِ فِيِ حَضْرَةِ الْمَلِكِ. 3مِنْ أَبْنَاءِ يَدُوثُونَ سِتَّةٌ: جَدَلْيَا وَصَرِي وَيِشْعِيَا وَشِمْعِي وَحَشَبْيَا وَمَتَّثْيَا وَهُمْ يَخْدُمونَ تَحْتَ إِشْرَافِ أَبِيهِمْ يَدُوثُونَ الْمُتَنَبِّئِ بِالْعَزْفِ عَلَى الْعُودِ لِلتَّعْبِيرِ عَنِ الْحَمْدِ وَالتَّسْبِيحِ لِلرَّبِّ. 4مِنْ أَبْنَاءِ هَيْمَانَ: بُقِّيَّا، وَمَتَّنْيَا، وَعُزِّيئِيلُ، وَشَبُوئِيلُ، وَيَرِيمُوثُ وَحَنَنْيَا، وَحَنَانِي وَإِيلِيآثَةُ، وَجِدَّلْتِي، وَرُومَمْتِي عَزَرُ، وَيُشْبَقَاشَةُ، وَمَلُوثِي، وَهُوثِيرُ وَمَحْزِيُوثُ. 5وَجَمِيعُ هَؤُلاءِ هُمْ أَبْنَاءُ هَيْمَانَ نَبِيِّ الْمَلِكِ، وَقَدْ رَزَقَهُ الرَّبُّ أَرْبَعَةَ عَشَرَ ابْناً وَثَلاثَ بَنَاتٍ، تَحْقِيقاً لِوَعْدِهِ، لِيَرْفَعَ مِنْ شَأْنِهِ. 6وكَانُوا جَمِيعُهُمْ يُجِيدُونَ الْعَزْفَ عَلَى الصُّنُوجِ وَالرَّبَابِ وَالْعِيدَانِ، بِقِيَادَةِ أَبِيهِمْ، لِلاشْتِرَاكِ فِي الْعِبَادَةِ بِالْهَيْكَلِ. وَكَانَ آسَافُ وَيَدُوثُونُ وَهَيْمَانُ يَتَلَقَّوْنَ تَعْلِيمَاتِهِمْ مِنَ الْمَلِكِ. 7وَقَدْ بَلَغَ عَدَدُهُمْ مَعَ بَقِيَّةِ أَقْرِبَائِهِمْ مِئَتَيْنِ وَثَمَانِيَةً وَثَمَانِينَ لاوِيًّا، وَجَمِيعُهُمْ بَارِعُونَ فِي الْعَزْفِ وَالتَّرْتِيلِ لِلرَّبِّ. 8وَقَدْ حَدَّدُوا مَسْؤولِيَّاتِ عَمَلِهِمْ عَنْ طَرِيقِ الْقُرْعَةِ، بِغَضِّ النَّظَرِ عَنِ الْعُمْرِ أَوِ الْكَفَاءَةِ. 9فَوَقَعَتِ الْقُرْعَةُ الأُولَى لِيُوسُفَ مِنْ عَائِلَةِ آسَافَ، وَالثَّانِيَةُ لِجَدَلْيَا وَأَقْرِبَائِهِ وَأَبْنَائِهِ، وَهُمُ اثْنَا عَشَرَ شَخْصاً، 10وَالثَّالِثَةُ لِزَكُّورَ، وَأَقْرِبَائِهِ وَأَبْنَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 11وَالرَّابِعَةُ لِيَصْرِي وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 12وَالخَامِسَةُ لِنَثَنْيَا وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 13وَالسَّادِسَةُ لِبُقِّيَّا وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 14وَالسَّابِعَةُ لِيَشَرِئِيلَةَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 15وَالثَّامِنَةُ لِيَشْعِيَا وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 16وَالتَّاسِعَةُ لِمَتَّنْيَا وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 17وَالعَاشِرَةُ لِشِمْعِي وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 18وَالْحَادِيَةُ عَشْرَةَ لِعَزَرْئِيلَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 19وَالثَّانِيَةُ عَشْرَةَ لِحَشَبْيَا وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 20وَالثَّالِثَةُ عَشْرَةَ لِشُوبَائِيلَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 21والرَّابِعَةُ عَشْرَةَ لِمَتَّثْيَا وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 22وَالخَامِسَةُ عَشْرَةَ لِيَرِيمُوثَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 23وَالسَّادِسَةُ عَشْرَةَ لِحَنَنْيَا وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 24وَالسَّابِعَةُ عَشْرَةَ لِيَشْبَقَاشَةَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 25وَالثَّامِنَةُ عَشْرَةَ لِحَنَانِي وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 26وَالتَّاسِعَةُ عَشْرَةَ لِمَلُّوثِي وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 27وَالعِشْرُونَ لإِيلِيَآثَةَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 28وَالحَادِيَةُ وَالعِشْرُونَ لِهُوثِيرَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 29وَالثَّانِيَةُ وَالعِشْرُونَ لِجِدَّلْتِي وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 30وَالثَّالِثَةُ وَالعِشْرُونَ لِمَحْزِيُوثَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً. 31وَالرَّابِعَةُ وَالعِشْرُونَ لِرُومَمْتِي عَزَرَ وَأَبْنَائِهِ وَأَقْرِبَائِهِ وَهُمُ اثْنَا عَشَرَ شَخْصاً.
تفسير 4
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Benson
1 Chronicles 25
Benson Commentary 1 Chronicles 25:1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was: 1 Chronicles 25:1 . And captains — All the princes of Israel, with the priests and the Levites, whom David gathered together ( 1 Chronicles 23:2 ) for this very end, that, with their approbation and consent, all these things might be established, who are here fitly called the captains of the host; for the princes were, under David, the chief captains of the militia of the kingdom; and as the Levites are called a host, and the Lord’s host, because of their number and order in holy ministrations, so these priests and Levites were the captains and governors of the rest. Separated — Distributed them into their several ranks: which, though chiefly done by David as a prophet, and by divine direction, yet is imputed in part to the captains of the host, because it was done with their concurrence and approbation. The service — To the service of God, under the conduct of these persons. Who should prophesy — Praise God by singing the psalms of David, and other sacred songs made by themselves, who were prophets, or by other prophets or holy men of God. The number of the workmen according to their service — Although this sacred work of praising God is here termed service, and the persons employed in it workmen, yet it is the greatest liberty and pleasure to be engaged in it. But the expressions intimate that it is our duty to make a business of it, and stir up all that is within us to it; and that in our present state of corruption and infirmity, it will not be done, as it should be done, without labour and struggle. We must take pains with our hearts to bring and keep them to this work, and to engage all that is within us in it. It is probable, Heman, Asaph, and Jeduthun were bred up under Samuel, and had their education in the schools of the prophets, of which he was the founder and president. Then they were pupils, now they come to be masters. Those that would be eminent must begin early and take time to prepare themselves. This good work, of singing God’s praises, Samuel revived and set on foot, but lived not to see it brought to the perfection in which it appears here. Solomon perfects what David began. So David perfects what Samuel began. Let each in their day do what they can for God and his church, though they cannot carry it so far as they would; when they are gone, God can out of stones raise up others, who shall build upon their foundation, and bring forth the top-stone. 1 Chronicles 25:2 Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king. 1 Chronicles 25:2-3 . Under the hands of Asaph — Under his oversight and direction. According to the order of the king — In such manner and order as David appointed. The sons of Jeduthun, six — Jeduthun, their father, being included in that number; or Shimei, mentioned 1 Chronicles 25:17 . 1 Chronicles 25:3 Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD. 1 Chronicles 25:4 Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth: 1 Chronicles 25:5 All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. 1 Chronicles 25:5 . The king’s seer — Or prophet. Either he was a prophet as well as a singer; or he is thus called because he prophesied, or praised God, in the sense designed 1 Chronicles 25:1 . And he is called the king’s seer, because the king took special delight in him; or because he frequently attended the king in his palace, executing his sacred office there, while the rest were employed in the tabernacle. In the words of God — To sing such divine songs as were inspired by God to the prophets or holy men of God. To lift up the horn — To praise God with the sound of a trumpet, or some other musical instrument made of horn, which, being a martial kind of music, might be most grateful to David’s martial spirit: though he was also skilled in other instruments of music which he used in the house of God. 1 Chronicles 25:6 All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. 1 Chronicles 25:7 So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight. 1 Chronicles 25:7 . All that were cunning — Who were so skilful that they were able to teach others; and, together with their scholars, made up the four thousand mentioned 1 Chronicles 23:5 . 1 Chronicles 25:8 And they cast lots, ward against ward , as well the small as the great, the teacher as the scholar. 1 Chronicles 25:8 . Ward against ward — A course of Levites answerable to one of the priests, upon whom the Levites were to wait in their holy ministrations, 1 Chronicles 23:28 . As well the teacher as the scholar — Without any respect to their different ages or abilities. 1 Chronicles 25:9 Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons were twelve: 1 Chronicles 25:9 . To Joseph — For the family of Asaph, of which Joseph was. Here that clause, he, his sons, and his brethren were twelve, is to be understood as it is expressed in all the following verses, otherwise they do not make up that number of two hundred and eighty-eight, mentioned 1 Chronicles 25:7 . 1 Chronicles 25:10 The third to Zaccur, he , his sons, and his brethren, were twelve: 1 Chronicles 25:11 The fourth to Izri, he , his sons, and his brethren, were twelve: 1 Chronicles 25:12 The fifth to Nethaniah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:13 The sixth to Bukkiah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:14 The seventh to Jesharelah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:15 The eighth to Jeshaiah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:16 The ninth to Mattaniah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:17 The tenth to Shimei, he , his sons, and his brethren, were twelve: 1 Chronicles 25:18 The eleventh to Azareel, he , his sons, and his brethren, were twelve: 1 Chronicles 25:19 The twelfth to Hashabiah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:20 The thirteenth to Shubael, he , his sons, and his brethren, were twelve: 1 Chronicles 25:21 The fourteenth to Mattithiah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:22 The fifteenth to Jeremoth, he , his sons, and his brethren, were twelve: 1 Chronicles 25:23 The sixteenth to Hananiah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:24 The seventeenth to Joshbekashah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:25 The eighteenth to Hanani, he , his sons, and his brethren, were twelve: 1 Chronicles 25:26 The nineteenth to Mallothi, he , his sons, and his brethren, were twelve: 1 Chronicles 25:27 The twentieth to Eliathah, he , his sons, and his brethren, were twelve: 1 Chronicles 25:28 The one and twentieth to Hothir, he , his sons, and his brethren, were twelve: 1 Chronicles 25:29 The two and twentieth to Giddalti, he , his sons, and his brethren, were twelve: 1 Chronicles 25:30 The three and twentieth to Mahazioth, he , his sons, and his brethren, were twelve: 1 Chronicles 25:31 The four and twentieth to Romamtiezer, he , his sons, and his brethren, were twelve. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.
Expositors
1 Chronicles 25
Expositor's Bible Commentary 1 Chronicles 25:1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was: The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.
Illustrator
1 Chronicles 25
That were instructed in the songs of the Lord. 1 Chronicles 25:7 Music and worship F. Stanley Root, M. A. In the services of the Jewish temple all is devout, exalted, appropriate, devotional, impressive, and soul-subduing, because the musicians themselves are close to the heart of the great Jehovah; the worshipping congregation hears His voice with awe, "as the sound of many waters," and the priests of the temple lift their reverent thoughts to the great "I Am," with every cloud of incense that floats above the altar. I. THE MORAL PURPOSE OF MUSIC. All other aspects of music in religious service, that merely show off voices, and entertain the jaded senses of the crowd, without a devotional spirit and moral purpose behind them, may be theatrical and imposing, and to a certain extent moving, but they do not rise higher than the altitude of a passing mood. Musical effect is one thing — musical sincerity another. Words may be eloquent; they are useless when they do not touch the soul. Church music may be charming; it is but an idle breath when no message of spiritual power goes from the singer to him who listens. The Puritans and Spartans were both agreed that luxury of sound was sometimes mischievous. The Puritan said, "Sweet music at first delighteth the ears, but afterward corrupteth and depraveth the mind." Timotheus, the Milesian, added a twelfth string to his harp, for which he was severely punished by the Spartans. They feared this luxury of sound would effeminate the people. Music is not only closely related to mind, but to morals as well; and, Church-wise, this moral quality makes its swift appeal to the emotional sense; the exact relation of music to the emotions and the effect of melody upon the listener are truly and eloquently described by Mr. Haweis: "Like the sound of bells at night breaking the silence, only to lead the spirit into deeper peace; like a leaden cloud at morn, rising in grey twilight, to hang as a golden mist before the furnace of the sun; like the dull, deep pain of one who sits in an empty room watching the shadows of the firelight full of memories; like the plaint of souls that are wasted with sighing; like paeans of exalted praise; like sudden songs from the open gates of paradise — is music. Like one who stands in the midst of hot and terrible battle, drunk with the fiery smoke and hearing the roar of cannon in a trance; like one who finds himself in a long cathedral aisle, and hears the pealing organ, and sees a kneeling crowd smitten with fringes of coloured light; like one who, from a precipice, leaps out upon the warm midsummer air, toward the peaceful valleys below, and feeling himself buoyed up with wings that suddenly fail him, wakens in great despair from his wild dream — so is he who can listen and understand." Such is the mission of music, which George Eliot characterises as love in search of a word. II. There can be no sort of question THAT THE RELIGIOUS BODIES WHICH GIVE THE PEOPLE MOST TO DO IN THE SERVICE, AND EXACT FROM THE CHOIR MUSIC OF THE MOST DEVOTIONAL TYPE, ARE GAINING THE LARGEST NUMBER OF WORSHIPPERS. In the first particular the Roman Catholic Church is seriously defective; but in the second particular it must be conceded that Protestants have absolutely nothing approaching the grandeur of the Roman Catholic masses, where we have a mind like that of Mozart or Beethoven steadily working out, in strains of incomparable depth and pathos, a great connected series of thoughts, embodying all the varied phases of religious emotion." What man, capable of profoundest feeling, has not been thrilled to his heart's depth by the great cathedral music of the Romish Church? Presbyterian and Congregational churches have been absolutely forced into warmer, more varied, and more worshipful forms of service by the hunger of the people and by the pressure of competition from without. On this point allow me to quote the strong language of Professor Waldo S. Pratt, of Hartford Theological Seminary, one of the most rigid and orthodox of Congregational institutions. He writes: "American Dissenting churches have begun to see that in their protest against the Episcopacy of the eighteenth century they went to the extreme in many matters. They have not only fallen into bald and irregular habits of worship, but in their exaltation of the teaching office of the pulpit they have almost forgotten the worshipping office of the pew. Accordingly, throughout the land arises a cry for the enrichment of public worship. Hence the growing use of responsive reading, of formulae of prayer and confession, of singing in which all the people may join," Barren worship is productive of no such blessed inspirations and emotions as follow what is truly congregational worship. III. I am ready to grant THE EXISTENCE OF CERTAIN DANGERS. 1. One is, that the music may be simply an entertainment. When Archbishop Stephens, of New York, was dying, he took the hand of a friend and whispered, almost with his last breath, "Come to the funeral. The music will be splendid." 2. Another danger is that the service, largely ritualistic, may be emptied of all feeling of true devotion. Dr. Lyman Abbott notes a great absence of seriousness in the cathedral services of Antwerp, Cologne, and Paris. And upon this phase of the subject I will only remark that three principles must be duly observed in the construction of a satisfactory ritual —(1) The sentiment of reverence must be increased, and not diminished. All tendencies toward trivialness in the treatment of the great realities symbolised by worship must be sternly reproved.(2) There should be entire fitness of parts. Music, responses, prayers, must not be permitted to overweight each other. Proportion is as necessary in service as it is in architecture.(3) Concentration of effects. The aim of all worship should be to bring God nearer, and to lift the soul in adoration. Whatever contributes to these results — though it be an innovation — ought at least to receive a respectful hearing in the court of reason. ( F. Stanley Root, M. A. )
Matthew Henry
1 Chronicles 25
25:1-31 The singers and musicians. - David put those in order who were appointed to be singers and musicians in the temple. To prophesy, in this place, means praising God with great earnestness and devout affections, under the influences of the Holy Spirit. In raising these affections, poetry and music were employed. If the Spirit of God do not put life and fervour into our devotions, they will, however ordered, be a lifeless, worthless form.