1 Chronicles 16:35

(35, 36) See Psa_106:47-48.

(35) And say ye.—Not in Psa_106:47. The compiler or interpolator has added it here in order to connect 1Ch_16:34 (Psa_106:1) with 1Ch_16:35 (Psa_106:47). It was doubtless suggested by Psa_96:10 : “Say ye among the nations, The Lord reigneth.”

O God of our salvation.—The psalm has “Jehovah our God.”

Gather us.—The phrase used in Jer_32:37, and many other places, of Israel’s restoration from exile.

And deliver us.—Not in the psalm, where the words “gather us from among the heathen” certainly refer to the dispersion. This reference is eliminated by the compiler’s insertion.

Glory in thy praise.—“Glory” (hishtabbçah) is a common Aramaic word, found only here (and in Psalms 106) in the Old Testament.

(36) Blessed be the Lord God of Israel.—The Bĕrâchâh or benedictory close of the fourth book of the Psalter. This doxology did not form part of the original psalm, which closed with 1Ch_16:35 (Psa_106:47). After the psalms had been edited in their present arrangement of five books, each concluding with a doxology, these doxologies came in time to be sung in liturgical service as integral parts of the psalms to which they were appended.

And all the people said, Amen.—Psa_106:48 has, “And let all the people say, Amen. Hallelujah.” The chronicler, or rather the interpolator of his work has altered a liturgical direction, or rubric, into a historical statement suitable to the occasion to which his long ode is assigned. Instances of a like free handling of fixed formulas may be seen in 2Ch_5:13 and Ezr_3:11.

Those who hold the chronicler himself responsible for this thanksgiving ode, find in it a weighty indication of the fact that the Psalter already existed in its present shape at his epoch. The historian might, of course, have inserted such a composition in his work, as fairly and freely as such writers as Thucydides and Livy have put ideal speeches into the mouths of their leading-characters; but, for reasons already stated, we do not think that the ode should be ascribed to his pen.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1Ch 16:35 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.

Ver. 35. Save us, O God of our salvation.] Pitch upon fit attributes in prayer: this will both strengthen faith and excite affection.

That we may give thanks.] Which we both pray that we may, and promise that we will do.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch 16:35. Deliver us from the heathen — This might seem an improper and unseasonable prayer for David’s time, when the Israelites were not scattered among the heathen, but indeed it was not so: 1st, Because they had already been sadly divided by a civil war among themselves; and though they were now externally and visibly united under David, yet he might justly think that there were some who yet retained in their hearts their old leaven, their hatred of him, and their affection to Saul, which might hereafter break forth when occasion was offered, as it did, 2Sa 16:8; and therefore he justly prays that they might be gathered and united together in hearty love, as well as in outward show; and, 2d, Because this psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw, by the spirit of prophecy, the Israelites would forsake God, and for their apostacy be dispersed among the heathen. In the midst of our praises, we must not forget to pray for those servants of God that are in distress. When we are rejoicing in God’s favours, we should remember our afflicted brethren, and pray for their deliverance as our own. We are members one of another.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

He esteemeth this to be the chiefest felicity of man.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 35. Save us, O God of our salvation] As he is the saving God, so we may pray to him to save us. To pray to God under the attribute the influence of which we need, serves to inspire much confidence. I am weak; Almighty God, help me! I am ignorant; O thou Father of lights, teach me! I am lost; O merciful God, save me; &c. See the notes on Psa. 96 and 105.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

35. gather us together] From this prayer one would judge that Psalms 106 is not Davidic but post-exilic; and such no doubt is the case.

the heathen] R.V. the nations.

that we may give thanks … And glory] R.V. to give thanks … And to triumph (as Psa_106:47).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The Levites, the brethren of Asaph and Obededom, these were left before the ark to minister there:

Obededom also the son of Jeduthun; or Ethan, which some take to be another Obededom; but the "vau" may be explanative, "even Obededom":

and Hosah to be porters; these he left to be doorkeepers of the ark.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And say, &c., is not in the psalm; and it seems not to agree with the flourishing state of David’s kingdom: yet he might speak with the spirit of prophecy, or with that all his subjects might live in happiness and concord under him. (Calmet) --- Others think that Esdras inserted these verses to be sung in the second temple, (Lyranus; Estius) when many still remained in captivity. Yet them may refer to the time of Christ. (Du Hamel)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Deliver us from the heathen: this might seem an improper and unseasonable prayer for David’s time, when the Israelites were not yet scattered amongst the heathen, but indeed it was not so; partly because they had already been sadly divided by a civil war among themselves; and though they were now externally and visibly united under David, yet he might justly think that there were some who yet retained in their hearts their old leaven, their hatred of him, and their affection to Saul, which might hereafter break forth when occasion was offered, as it did, 2Sa 16:8; and therefore he justly prays that they may be gathered and united together in hearty love, as well as in outward show: and partly because this psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw by the Spirit of prophecy, or by consideration of those ancient and sacred predictions, Deu 31, Deu 32, that the Israelites would one time or other forsake God, and for their apostacy be dispersed among the heathens, when they should have great and particular need of this prayer.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

From the Heathen - This psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw by the spirit of prophecy, the Israelites would forsake God, and for their apostacy be dispersed among the Heathens. In the midst of our praises, we must not forget to pray for those servants of God that are in distress. When we are rejoicing in God's favours, we should remember our afflicted brethren, and pray for their deliverance as our own. We are members one of another.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Levites, the brethren of Asaph and Obededom, these were left before the ark to minister there:

Obededom also the son of Jeduthun; or Ethan, which some take to be another Obededom; but the "vau" may be explanative, "even Obededom":

and Hosah to be porters; these he left to be doorkeepers of the ark.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

And say, “Save us At the end of the Psalm (106:42), which speaks about captivity: “And their foes oppressed them, and they were humbled under their hand,” it is written thereafter, (ibid. verse 46): “And He caused them to be pitied by their captors.” Now, it is appropriate to say, “Save us, O Lord our God, and gather us from the nations,” as You have done to them. In Psalms, it does not say, “And say, save us” but only, “Save us,” because that is the appropriate wording. For the following reason, David recited these two psalms when he brought the Ark: It is explained in Genesis Rabbah (54:4): “since the cows, when they sang, recited these two psalms.” Rabbi Samuel the son of Nahmani said: (I Sam. 6:12): ‘And the cows sang.’ What song did they sing? ‘Give thanks to the Lord, call out in His name.’ Rabbi Eleazar says: ‘Sing to the Lord, all the earth, etc.’” Therefore, David instituted them to recite them before the Ark, one psalm in the morning and one psalm in the evening. Quoted from Rabbi Eleazar the son of Meshullam of blessed memory.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.