TRV
Translation
King James Version
¶ And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest.
Complete Jewish Bible
David appointed them to be in charge of the service of song in the house of ADONAI after the ark had found a permanent resting place.
Berean Standard Bible
These are the men David put in charge of the music in the house of the LORD after the ark rested there.
American Standard Version
And these are they whom David set over the service of song in the house of Jehovah, after that the ark had rest.
World English Bible Messianic
These are they whom David set over the service of song in the LORD’s house, after that the ark had rest.
Geneva Bible (1599)
And these be they whom Dauid set for to sing in the house of the Lord, after that the Arke had rest.
Young's Literal Translation
And these are they whom David stationed over the parts of the song of the house of Jehovah, from the resting of the ark,
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Commentary on 1 Chronicles 6 verses 31–53
31 ¶ And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest.
32 And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order.
33 And these are they that waited with their children. Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel,
34 The son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah,
35 The son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,
36 The son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,
37 The son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah,
38 The son of Izhar, the son of Kohath, the son of Levi, the son of Israel.
39 And his brother Asaph, who stood on his right hand, even Asaph the son of Berachiah, the son of Shimea,
40 The son of Michael, the son of Baaseiah, the son of Malchiah,
41 The son of Ethni, the son of Zerah, the son of Adaiah,
42 The son of Ethan, the son of Zimmah, the son of Shimei,
43 The son of Jahath, the son of Gershom, the son of Levi.
44 And their brethren the sons of Merari stood on the left hand: Ethan the son of Kishi, the son of Abdi, the son of Malluch,
45 The son of Hashabiah, the son of Amaziah, the son of Hilkiah,
46 The son of Amzi, the son of Bani, the son of Shamer,
47 The son of Mahli, the son of Mushi, the son of Merari, the son of Levi.
48 Their brethren also the Levites were appointed unto all manner of service of the tabernacle of the house of God.
49 But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded.
50 And these are the sons of Aaron; Eleazar his son, Phinehas his son, Abishua his son,
51 Bukki his son, Uzzi his son, Zerahiah his son,
52 Meraioth his son, Amariah his son, Ahitub his son,
53 Zadok his son, Ahimaaz his son.
When the Levites were first ordained in the wilderness much of the work then appointed them lay in carrying and taking care of the tabernacle and the utensils of it, while they were in their march through the wilderness. In David's time their number was increased; and, though the greater part of them was dispersed all the nation over, to teach the people the good knowledge of the Lord, yet those that attended the house of God were so numerous that there was not constant work for them all; and therefore David, by special commission and direction from God, new-modelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them.
I. Singing-work, Ch1 6:31. David was raised up on high to be the sweet psalmist of Israel (Sa2 23:1), not only to pen psalms, but to appoint the singing of them in the house of the Lord (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards. For we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song. Thus when the people of God come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs. These singers kept up that service in the tabernacle till the temple was built, and then they waited on their office there, Ch1 6:32. When they came to that stately magnificent house they kept as close both to their office and to their order as they had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business. We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them, Ch1 6:33. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be an equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service. 1. Of the house of Kohath was Heman with his family (Ch1 6:33), a man of a sorrowful spirit, if it be the same Heman that penned the 88th psalm, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (Sa1 8:2, Sa1 8:3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to be a door-keeper. Rather we may look upon this preferment of the grandson in the church as a recompense for the humble modest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people's losses and balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel. 2. Of the house of Gershom was Asaph, called his brother, because in the same office and of the same tribe, though of another family. He was posted on Heman's right hand in the choir, Ch1 6:39. Several of the psalms bear his name, being either penned by him or tuned by him as the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David and of Asaph. He was a seer as well as a singer, Ch2 29:30. His pedigree is traced up here, through names utterly unknown, as high as Levi, Ch1 6:39-43. 3. Of the house of Merari was Ethan (Ch1 6:44), who was appointed to Heman's left hand. His pedigree is also traced up to Levi, Ch1 6:47. If these were the Heman and Ethan that penned the 88th and 89th psalms, there appears no reason here why they should be called Ezrahites (see the titles of those psalms), as there does why those should be called so who are mentioned Ch1 2:6, and who were the sons of Zerah.
II. There was serving-work, abundance of service to be done in the tabernacle of the house of God (Ch1 6:48), to provide water and fuel, - to wash and sweep, and carry out ashes, - to kill, and flay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice or no good ear. As every one has received the gift, so let him minister. Those that could not sing must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service they might be useful in.
III. There was sacrificing-work, and that was to be done by the priests only, Ch1 6:49. They only were to sprinkle the blood and burn the incense; as for the work of the most holy place, that was to be done by the high priest only. Each had his work, and they both needed one another and both helped one another in it. Concerning the work of the priests we are here told, 1. What was the end they were to have in their eye. They were to make an atonement for Israel, to mediate between the people and God; not to magnify and enrich themselves, but to serve the public. They were ordained for men. 2. What was the rule they were to have in their eye. They presided in God's house, yet must do as they were bidden, according to all that God commanded. That law the highest are subject to.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 31–53. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Chronicles 6:31 marks a pivotal moment in Israel's worship history, detailing King David's establishment and formalization of a dedicated musical ministry within the tabernacle. This significant organizational step, explicitly undertaken "after that the ark had rest" in Jerusalem, underscores a new era of stability and centralized worship, providing the essential foundation for structured, beautiful, and reverent expressions of praise to the LORD.
CONTEXT
Literary Context: First Chronicles 6 serves primarily as a comprehensive genealogy of the Levitical tribe, meticulously tracing their lineage from Aaron to the prominent families responsible for priestly and temple duties. However, the chapter transcends a mere list of names, culminating in a detailed exposition of the specific roles and responsibilities assigned to the Levites, particularly those pertaining to the sacred service of the tabernacle and, prospectively, the Temple. Verse 31 functions as a crucial narrative pivot, transitioning from the ancestral lines—specifically those leading to the chief musicians Heman, Asaph, and Ethan/Jeduthun—to the practical implementation of their divinely appointed functions. It meticulously sets the stage for the subsequent enumeration of the musical guilds and their precise responsibilities in the verses that follow (1 Chronicles 6:33-47), thereby emphasizing David's direct and intentional involvement in orchestrating this vital sacred ministry.
Historical & Cultural Context: The phrase "after that the ark had rest" serves as a critical historical and theological marker, directly referencing the momentous event described in 2 Samuel 6 where King David successfully brought the Ark of the Covenant from Kiriath-Jearim to Jerusalem and reverently placed it within a tent he had prepared. Prior to this, the Ark, the tangible symbol of God's manifest presence and covenant with Israel, had endured a period of significant itinerancy and even capture by the Philistines, contributing to a sense of spiritual disarray within the nation. Its secure and permanent placement in Jerusalem heralded a new era of spiritual stability and the centralization of worship, empowering David to meticulously bring order, beauty, and profound reverence to the nation's religious life. Unlike many surrounding ancient Near Eastern cultures where music might be associated with pagan cultic rituals or mere entertainment, David's establishment of a dedicated, formal musical service for the LORD elevated it to an integral, sacred, and indispensable component of Israelite worship, profoundly reflecting his own deep personal devotion as a psalmist and worshiper.
Key Themes: This verse significantly contributes to several overarching themes prevalent throughout the books of Chronicles. Firstly, it powerfully highlights the theme of Organized Worship, showcasing David's meticulous attention to detail in structuring the divine service, ensuring it was not left to chance but was a deliberate, kingly initiative to honor God with the utmost reverence. Secondly, it profoundly underscores The Importance of Music in Worship, elevating it to a central and official component of the "house of the LORD," thereby demonstrating its profound role in expressing devotion, praise, and adoration. This aligns with the broader emphasis on joyful praise found in passages like Psalm 95:1-2. Thirdly, the explicit connection to the Ark's "rest" signifies the theme of Divine Presence and Stability, illustrating that proper, joyful, and ordered worship flourishes most effectively when God's presence is securely established and honored in a stable environment. Finally, it reinforces the Levitical Ministry, foreshadowing their extensive and specialized role as consecrated musicians and gatekeepers in the future Temple, portraying them not merely as performers but as dedicated ministers consecrated to God's service through song, as further detailed in 1 Chronicles 9:33.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound message effectively. A key device is Chronological Marker, specifically the phrase "after that the ark had rest," which firmly situates David's organization of musical worship within a precise historical sequence, highlighting that the stability and secure establishment of God's presence necessarily preceded the formalization of public worship. There is also a strong element of Emphasis placed on David's personal initiative and kingly authority, underscored by the phrase "whom David set over," which highlights his pivotal and deliberate role in shaping Israel's spiritual life and worship practices. The phrase "service of song" utilizes Figurative Language to elevate music beyond mere entertainment or aesthetic addition, transforming it into a sacred, ministerial function, a dedicated form of worshipful labor. Furthermore, the verse functions as a Transition within the broader narrative of 1 Chronicles 6, moving seamlessly from the genealogical lists of the Levites to their active and specialized roles in worship, thereby providing essential context for the detailed descriptions of the musical guilds that follow. Finally, the Symbolism of the Ark, representing God's tangible presence among His people, and the profound stability its "rest" brought, is central to the verse's theological and historical meaning.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Chronicles 6:31 powerfully articulates the profound theological principle that orderly, intentional, and beautiful worship is a fitting and necessary response to God's established presence among His people. David's meticulous organization of a dedicated musical service demonstrates that worship is not to be haphazard or spontaneous but a thoughtful, consecrated, and highly valued endeavor. The explicit connection to the Ark's "rest" highlights that genuine and flourishing worship flows from a secure and settled understanding of God's dwelling among His people, fostering an environment where praise can truly abound. This verse lays crucial groundwork for understanding the Levites' indispensable role in facilitating communal worship, emphasizing that various gifts and specialized ministries are essential for the holistic and comprehensive expression of devotion to the LORD. It underscores that music, when consecrated to God, becomes a uniquely powerful vehicle for expressing adoration, teaching divine truth, and fostering profound spiritual connection within the community of faith.
REFLECTION AND APPLICATION
First Chronicles 6:31 offers profound and enduring insights for contemporary believers concerning the very nature and practice of worship, both corporate and individual. Just as King David meticulously organized the "service of song" in his day, we are called to approach our worship with intentionality, deep reverence, and unwavering dedication. This verse serves as a powerful reminder that worship is not merely an emotional outlet or a casual gathering, but a structured, consecrated act of profound service to the LORD, demanding our best. It encourages us to deeply value the transformative role of music in expressing heartfelt praise, facilitating spiritual connection, and effectively teaching biblical truth within the community of faith. Furthermore, the emphasis on the Ark having "rest" reminds us that genuine, impactful worship flows from a secure acknowledgment of God's stable and abiding presence in our lives. When we prioritize God's presence, seeking His dwelling among us and within us, our worship becomes more authentic, more vibrant, and more profoundly transformative, shaping us into more dedicated and joyful servants of Christ.
Questions for Reflection
FAQ
Why was David so focused on music in worship?
Answer: David's profound focus on music in worship stemmed from a combination of his personal gifting and his theological understanding. He was himself a gifted musician and psalmist, intimately familiar with the power of song to express deep emotion, praise, and theological truth, as evidenced by the many psalms attributed to him (e.g., Psalm 23). He understood that music could both reflect and shape the spiritual state of the nation, fostering unity and devotion. By formally establishing the "service of song," David elevated music from mere entertainment to a sacred, ministerial function, integral to honoring God's presence and fostering a spirit of fervent devotion among the people. His vision was to bring order, beauty, and reverence to the national worship, reflecting God's own character of order, majesty, and holiness.
What does "house of the LORD" refer to here, since the Temple wasn't built yet?
Answer: At the time of 1 Chronicles 6:31, the magnificent permanent Temple built by Solomon had not yet been constructed. Therefore, the "house of the LORD" in this specific context refers to the tent or tabernacle that King David had meticulously prepared in Jerusalem to house the Ark of the Covenant after he successfully brought it to the city. This tent served as the central sanctuary and focal point for Israelite worship before the permanent Temple was erected. It was considered the temporary, yet consecrated, dwelling place of God's presence among His people, making it the appropriate and sacred location for the newly organized "service of song."
What was the significance of the Ark having "rest"?
Answer: The Ark of the Covenant having "rest" was profoundly significant, marking a crucial turning point in Israel's spiritual history. For a long period, the Ark had been itinerant, moving from place to place, and had even suffered the indignity of capture by the Philistines (1 Samuel 4:11). Its secure and permanent placement in Jerusalem, within the tent David prepared, symbolized the establishment of God's stable and abiding presence among His people in a centralized, chosen location. This stability brought an end to a period of spiritual disarray and wandering, providing the necessary foundational peace and order for the formalization and flourishing of organized, communal worship. It signified a new era of peace, security, and divine favor, allowing David to focus on enhancing the spiritual life and worship practices of the entire nation.
CHRIST-CENTERED FULFILLMENT
The establishment of the "service of song" in the "house of the LORD" after the Ark "had rest" in 1 Chronicles 6:31 finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The Ark, serving as the tangible symbol of God's presence among His people, powerfully foreshadows Christ, who is the true and ultimate dwelling place of God with humanity, the very Word made flesh who "dwelt among us" (John 1:14). The "house of the LORD," initially the tabernacle and later the Temple, points to Christ as the true Temple, whose body was destroyed and miraculously raised in three days, making way for a new, spiritual temple composed of believers united in Him (John 2:19-21; Ephesians 2:19-22). The "rest" of the Ark, signifying stability and peace as a prerequisite for worship, is fully realized in Christ, who offers true spiritual rest and peace to all who are weary and burdened and come to Him (Matthew 11:28-30). Through His perfect atoning work on the cross, believers are now enabled to worship God not merely in a physical location but "in spirit and truth" (John 4:23-24), becoming a "royal priesthood" offering spiritual sacrifices of praise and thanksgiving (1 Peter 2:5; Hebrews 13:15). The "service of song" under David anticipates the new and eternal song of redemption sung by the redeemed to the Lamb, celebrating His worthiness and triumphant victory (Revelation 5:9-10), where all of life, empowered by the indwelling Spirit, becomes an unending act of worship and praise to our glorious God.