Page:03.BCOT.KD.HistoricalBooks.B.vol.3.LaterProphets.djvu/288

 Jeduthun (the master), upon the kinnor (see on 1Ch 15:16), who was inspired to sing praise, i.e., who played inspiredly to bring praise and honour to the Lord; cf. 1Ch 16:4; 1Ch 23:30, etc.

Verses 4-5
Fourteen sons of Heman are enumerated. עזר רממתּי is one name, cf. 31, although עזר is without doubt to be supplied also after גּדּלתּי. Probably also מחזיאות is to be supplied in thought after the names. מלותי, I made full, and הותיר, increased. (Note: On these names Ewald ways, ausf. Lehrb. der Hebr. Sprache, §274, S. 672, der 7 Ausg.: “It is thought that the utterance of a great prophet is to be found cut up into names of near relatives, when the words, עזר רממתּי גּדּלתּי מחזיאות הותיר מלותי 'I have given great and lofty help, I have to fulness spoken oracles,' which manifestly form a verse, and may have been the commencement of a famed ancient oracle, are found transferred to the five musical sons of Heman, Giddalti(ezer), Romamtiezer, Mallothi, Hothir, and Machazioth.”) Heman is called in 1Ch 25:5 the seer of the king in the words of God, because he, along with his gift of song, was endowed also with the prophetic gift, and as seer made known to the king revelations of God. In 2Ch 35:15 the same thing is predicated also of Jeduthun, and in the same sense the prophet Gad is called in 1Ch 21:9 David's seer. קרן להרים the Masoretes have connected with the preceding, by placing Athnach under the קרן, and the phrase has been wholly misunderstood by the Rabbins and Christian commentators. Berth., e.g., connects it with האלהים בּדברי, and translates, “to sound loud upon horns, according to the divine command,” referring to 2Ch 29:15, where, however, both meaning and accentuation forbid us to connect יהוה בּדברי with what follows. This interpretation of the words is thoroughly wrong, not only because the Levites under Heman's direction did not blow horns, the horn not being one of the instruments played by the Levites in connection with the worship, but also because on linguistic grounds it is objectionable. קרן הרים קרן .el never has the signification to blow the horn; for to elevate the horn signifies everywhere to heighten the power of any one, or unfold, show power; cf. 1Sa 2:10; Lam 2:17; Psa 148:14; Psa 89:18; Psa 92:11, etc. That is the meaning of the phrase here, and the words are to be connected, according to their sense, with what follows: “to elevate the horn,” i.e., to give power, God gave Heman fourteen sons and three daughters; i.e., to make Heman's race