meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Radak/Writings/Radak on I Chronicles/English/merged.txt"}
text: Radak on I Chronicles
  רד"ק על דברי הימים א׳
  merged
  
  This file contains merged sections from the following text versions:
  -Sefaria Community Translation
  -
  -Chronicles, English translation by I.W. Slotki, Soncino Press, 1952
  -
  
  Radak on I Chronicles
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  sounding the trumpets Heb. מַחְצְצרִים. It is written with a double “zaddi”; the first is pronounced, and the second is not pronounced. Likewise יִשָּׂשׂכָר, the first “sin” is pronounced, and the second is not pronounced; and so, (Gen. 4:18): “וּמְחִיּיָאֵל יָלַד אֶת מְתוּשָׁאֵל” and so “יִרְאִיָּיה בֶּן שֶׁלֶמְיָה,” (Jer. 37:13), the first [letter] is pronounced, and the second one is not pronounced.
  gate sentries for the Ark i.e., although they were gate sentries, they were singers as well.
  
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  and Chenaniah the leader of the... song - Heb. הַשַּׂר הַמַּשָּׂא. The noun in the construct state is missing.[It should be] הַשַּׂר שַׂר הַמַּשָּׂא, the leader, the leader of the song, and similarly, (Jos. 3:14): “the Ark of the Covenant (הָאָרוֹן הַבְּרִית),” and others.
  
  Verse 28
  
  resounding with psaltries Heb. מַשְׁמִיעִים. The meaning is making a sound heard.
  
  
  
  
  
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  Give thanks to the Lord, call out in His name They sang this psalm on that day before the Ark. And it [the psalm] is also written in the Book of Psalms (105:1-15), but there is a slight difference in some words. The contents, however, are the same. There it goes on until “and do not harm My prophets.” That is indeed the conclusion of the psalm, commencing: “Give thanks to the Lord,” for “Sing to the Lord, all the earth,” is a different psalm. That psalm is also found in the Book of Psalms (96), but there is a slight difference. The contents, however, are the same.
  Give thanks to the Lord [These are] David’s words to the singers and to the congregation.
  call out in His name Call out, “O Lord, O Lord! May He help His Ark.” A similar instance (I Kings 18:24): “And you will call in the name of your deity, and I shall call in the name of the Lord.” The expression of calling out is appropriate in connection with the Lord because He performs wonders. make His exploits known among the peoples - Heb. הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו. This refers to the exploits that He exploited the Philistines concerning the matter of the Ark.
  
  Verse 9
  
  Sing to Him, play music to Him both with the mouth and with instruments.
  speak of all His wonders You shall also speak constantly to each other about all His wonders.
  
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  The seed of Israel His servant In the Book of Psalms [it is written]: “the seed of Abraham His servant,” and it says here, “The seed of Israel His servant,” because the meaning of “the seed of Abraham,” which is written there, refers to the seed of Israel, because Abraham had other seed, but the seed of Israel is exclusively for us; and when it says, “the seed of Abraham,” it means the seed of Israel.
  
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  He is the Lord our God Although His judgments are throughout all the land, He is our God, and we are His people.
  
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  Remember His covenant forever And in Psalms: “He remembered His covenant forever.” The meaning is: The covenant that He made with Abraham - He remembered it forever and for His children, and that which He spoke to him and the promise that He promised him, He commanded that it stand to the thousandth generation. Or the meaning of צִוָּה is גָזַר decreed, like (Lam. 3:37): “... unless the Lord ordained it (צִוָּה).” The meaning is that the word that He decreed [in the Covenant] Between the Parts to give the land of Canaan to their children will be to the thousandth generation, and that which He says here: “Remember,” means: His covenant that is with you forever - remember it constantly.
  
  Verse 16
  
  which He had made with Abraham as it is written (Gen. 15:18): “On that day, God made a covenant with Abram, saying: To your seed have I given, etc.” And that covenant and that oath were for Isaac, i.e., for Isaac and not for Ishmael or the sons of Keturah, for that which He said, “To your seed,” in the covenant and in the oath, was for Isaac, as it is written (ibid. 21:12): “... for through Isaac will seed be called for you.” And the oath took place at the binding of Isaac, as it is written (ibid. 22: 16): “By Myself I have sworn,” and He said to Isaac, (ibid. 26:3): “... and I will keep the oath that I swore to your father, Abraham.” And that covenant and oath - He established for the Children of Israel as a statute, a perpetual covenant, because the covenant and oath were for the designated seed, not for Esau, and so Isaac said to Jacob, (ibid. 28:4): “May God give you the blessing of Abraham.”
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And when he said, "You have shed blood abundantly" – for there was innocent blood among the blood that he shed, like the blood of Uriya, and this happened before. Also regarding the blood of the priests, he was the reason, as he said, "I have occasioned the death of all the persons of your father's house" (I Shmuel 22:22). Also among the blood of the nations that he shed, it is possible that there were good and pious people among them. Nevertheless, he was not punished for them because his intention was to destroy the wicked that they not attack Israel and to save himself when he was in the land of the Philistines, and therefore he spared no man or woman. But since he was involved in abundant bloodshed, God barred him from building a Temple, which is for peace and atonement of sin and the crown of prayer, as He forbade the waving of iron over the altar and in the Temple. Since iron is used for the production of tools of death, it should not be used for the production of tools of peace.