I Chronicles 16:3 · Bible study
1 Chronicles 16:3 Commentary: David's Generous Feast and God's Provision
Hebrew · 7 what the commentators say
Meaning in one sentence
Explore the significance of the bread, meat, and raisin cake David gave to all Israel, revealing the joy of worship and God's abundant provision.
Research Summary
- Meaning: David gave every Israelite bread, meat, and a raisin cake after the ark was brought to Jerusalem, celebrating God’s presence with generous provision.
- Key words: H3603 kikkar (round loaf), H0829 eshpar (portion/date-cake), H0809 ashishah (raisin cake).
- Main debate: Whether the second item is “good piece of flesh” (KJV) or “date cake” (BSB), and whether the third is “flagon of wine” (KJV) or “raisin cake” (WEB).
- Theological theme: Worship leads to communal generosity; God’s provision is for all people, regardless of gender or status.
- Best use: Preaching on joyful giving, the inclusiveness of worship, and the connection between sacrifice and shared celebration.
Translation Comparison
BSB Berean Standard Bible 2020
Then he distributed to every man and woman of Israel a loaf of bread, a date cake, and a raisin cake.
WEB World English Bible 2000
He gave to everyone of Israel, both man and woman, to everyone a loaf of bread, a portion of meat, and a cake of raisins.
KJV King James Version 1769
And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine.
ASV American Standard Version 1901
And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a portion of flesh, and a cake of raisins.
YLT Young's Literal Translation 1898
and giveth a portion to every man of Israel, both man and woman: to each a cake of bread, and a measure of wine, and a grape-cake.
Darby Darby Bible 1890
And he dealt to every one of Israel, both man and woman, to every one a loaf of bread and a measure [of wine] and a raisin-cake.
Douay-Rheims Douay-Rheims Bible 1899
And he divided to all and every one, both men and women, a loaf of bread, and a piece of roasted beef, and flour fried with oil.
Translations in other languages (10 available)
Y repartió á todo Israel, así á hombres como á mujeres, á cada uno una torta de pan, y una pieza de carne, y un frasco de vino.
E repartiu a todos em Israel, tanto homens como mulheres, a cada um um bolo de pão, uma boa porção de carne, e um bolo de passas.
Puis il distribua à tous ceux d’ Israël, hommes et femmes, à chacun un pain, une portion de viande et un gâteau de raisins.
und teilte aus jedermann in Israel, Männern und Weibern, einen Laib Brot und ein Stück Fleisch und ein halbes Maß Wein.
En hij deelde een iegelijk in Israel, van den man tot de vrouw, een iegelijk een bol broods, en een schoon stuk vlees, en een fles wijn.
e distribuì a tutti gl’Israeliti, uomini e donne, un pane per uno, una porzione di carne, e un dolce d’uva secca.
I rozdzielił wszystkim mężom Izraelskim, od męża aż do niewiasty, każdemu po bochenku chleba, i po sztuce mięsa, i po łagiewce wina.
и роздал всем Израильтянам, и мужчинам и женщинам, по одному хлебу и по куску мяса и по кружке вина,
並且分 給 以色列 人，無論男 女，每人 一個 餅，一塊肉，一個葡萄餅。
And he gave to everyone, every man and woman of Israel, a cake of bread, some meat, and a cake of dry grapes.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 16:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse records David’s generous distribution of food to every Israelite after bringing the ark to Jerusalem. The gifts, bread, a portion of meat, and a raisin cake, came from the peace offerings described in verse 2. Clarke notes that the Hebrew terms for the food items are uncertain; the KJV reads “good piece of flesh” and “flagon of wine,” while other translations prefer “date cake” and “raisin cake.” The Cambridge Bible observes that the word translated “good piece of flesh” is obscure, and the RV margin lists “of wine” as an alternative. Despite these lexical debates, all sources affirm the central point: David provided for every person, man and woman, as an expression of joyful worship and kingly generosity. Lange, Keil & Delitzsch, and Matthew Henry each emphasize that this distribution marked a celebration of God’s presence among His people, with the entire nation sharing in the feast.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: David provided generously for every Israelite—man and woman—using the peace offerings to create a feast that celebrated God’s presence with the ark.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of the second item (H0829 eshpar) | All traditions agree David gave something to eat, likely a portion of meat from the peace offerings or a sweet cake. | Some translations (KJV, ASV) render it as “a good piece of flesh” or “a portion of flesh.” Others (BSB, Cambridge Bible note) argue it is a date cake, pointing to the same word used in other contexts for a confection. The Hebrew meaning is uncertain. |
| The identity of the third item (H0809 ashishah) | The item is a food or drink associated with feasting, widely understood as a raisin cake. | The KJV translates it as “a flagon of wine,” a reading followed by some older versions. Most modern versions (WEB, BSB, YLT) prefer “raisin cake” or “grape cake,” noting that the same word in Isaiah 16:7 refers to raisin cakes. The Septuagint and Vulgate differ, with the Vulgate having “fried flour with oil.” |
| Inclusivity of men and women | The text explicitly states that David gave to “both man and woman,” emphasizing universal participation in the celebration. | No significant debate; all traditions agree that the inclusion of women is noteworthy but not controversial. Some note that in Ancient Near Eastern feasts, women were often not included in public distributions, making this a sign of Israel’s distinctive community. |
| Source of the food | The food came from the peace offerings (v.2) that David offered before the distribution. | There is agreement that the peace offerings provided the meat; the bread and raisin cakes likely came from the king’s own provisions or were prepared as part of the festival. No major disagreement. |
| Significance of the distribution | The distribution marks the joy of the ark’s arrival and David’s role as a servant-king who provides for his people. | Some emphasize the typology: David as a Christ-like figure providing a feast. Others focus on the historical and liturgical pattern for later festivals (2 Chronicles, Nehemiah). Both views see God’s provision as central. |
Historical & Cultural Context
This verse sits at the climax of a long-awaited event: the return of the ark of the covenant to Jerusalem. In 1 Chronicles 13, David’s first attempt to bring the ark ended in tragedy when Uzzah touched it and died. Now, after three months in the house of Obed-Edom, the ark arrives successfully. David pitches a tent for it (v.1), offers burnt and peace offerings, and blesses the people (v.2). The peace offerings were unique among sacrifices: the offerer, here the king, kept a portion of the meat to share with others in a communal meal. David therefore turns the sacrificial feast into a national celebration, giving a loaf (a flat round cake, as the Cambridge Bible notes), a portion of meat (likely from the peace offering animals), and a raisin cake to every Israelite, men and women alike. This act echoes later royal provisions: Hezekiah gave massive offerings for the Passover (2 Chronicles 30:24), and Josiah supplied lambs and goats from his own flocks (2 Chronicles 35:7-8). Nehemiah also commanded the people to “eat the fat, drink the sweet, and send portions to him for whom nothing is prepared,” grounding joy in God’s strength (Nehemiah 8:10). By giving to every person, David emphasizes that the blessing of God’s presence is for the whole community, not just the priests or the powerful. The celebration is inclusive, generous, and rooted in worship.
Textual Notes
The consulted sources note no significant textual variants for this verse. The main difficulty is lexical: the meanings of the Hebrew terms eshpar (H0829) and ashishah (H0809) are uncertain. The parallel passage in 2 Samuel 6:19 uses the same words, and translations vary accordingly. None of the supplied commentaries mention a variant reading in the manuscript tradition of 1 Chronicles 16:3.
Reception History
Jewish tradition, represented by Jarchi (Rashi) as cited by Clarke, interpreted the “good piece of flesh” as a specific portion from the peace offerings, often linked to sacrificial law. Christian readers, such as Matthew Henry in the early 1700s, saw David’s generosity as a model for worship leaders and a prefiguration of Christ’s abundant provision. Henry notes that the feast followed the sacrifice and blessing, showing that true worship overflows into practical kindness. In more recent scholarship, the Cambridge Bible and Keil & Delitzsch treat the verse as a straightforward historical record, though they wrestle with the obscure Hebrew terms. Across traditions, the verse has been used to teach that the presence of God brings tangible joy and generous sharing.
Preaching This Verse
Three-point outline
- The King’s Generosity Mirrors God’s Provision. David gives freely from the peace offerings, reflecting a God who provides for every need. The gifts are not scarce but abundant, and they come from worship.
- Inclusive Joy for All People. Both men and women receive the same portion. The blessing of God’s presence is for every Israelite, regardless of status. This foreshadows the Gospel invitation to all.
- Worship and Celebration Belong Together. The distribution follows the offerings and David’s blessing. True worship spills over into shared joy, not mere ritual. The feast becomes a response to God’s goodness.
Five-point outline
- The Context of Worship: The ark’s arrival is the climax of worship, with sacrifices and blessings preceding the feast.
- The King as Provider: David stands in for God, giving to every person from what has been offered. This models leadership as service.
- The Specific Gifts: Bread (sustenance), meat (celebration), and raisin cake (sweetness) point to the completeness of God’s provision.
- The Universal Audience: “Both man and woman” underscores that no one is excluded from the joy of God’s presence.
- The Lasting Pattern: Later kings and leaders follow this example, turning national festivals into occasions of shared provision.
Illustration hooks
- A church potluck after a major decision: The peace that comes when a congregation agrees on a sensitive issue often leads to a shared meal, where everyone contributes and everyone eats.
- A family feast after a wedding: The bride and groom provide generously, and no guest leaves without a gift or a full stomach. The celebration is for all ages.
- A community barbecue after a disaster: When a town rebuilds after a fire, the first gathering is often a public meal, where resources are pooled and everyone receives.
Questions your congregation is asking
- Why did David give food instead of money or gifts?
- Does this mean we should always have a meal after worship?
- How can we practice this kind of generous sharing in our own church?
Leading a Discussion
This verse captures a moment of public joy after the ark’s arrival. David doesn’t just worship in private; he gives to every person, turning the sacrifice into a shared feast. Use the questions below to explore what this teaches about worship, generosity, and community.
Discussion questions
- Read 1 Chronicles 16:1, 3. What do we learn about David’s priorities from the order of his actions: sacrifice, blessing, then distribution?
- The Hebrew word for “bread” (kikkar) suggests a round loaf, and “portion of meat” is uncertain. How does the uncertainty about the exact foods affect the main point of the verse?
- Why does the writer emphasize that the gifts went to “both man and woman”? How does this contrast with other ancient feasts that might have excluded certain groups?
- In what ways does David’s generosity here reflect God’s character? Connect this to other Bible passages about God as provider (e.g., Psalm 104, Matthew 6:25, 34).
- The peace offerings were eaten by the offerer and his guests. How does the idea of sharing a sacrificial meal shape our understanding of worship today?
- Later kings (Hezekiah, Josiah) and Nehemiah also provided food for festivals. How does this pattern challenge our own practice of worship, are we generous enough?
- Think of a time when your church or small group shared a meal after a significant spiritual event. What difference did that shared meal make to the community?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Chronicles 30:24 | For Hezekiah king of Judah gave to the assembly for offerings one thousand bulls and seven thousand sheep; and the princes gave to the assembly a thousand bulls and ten thousand sheep; and a great number of priests sanctified themselves. |
| II Chronicles 35:7 | Josiah gave to the children of the people, of the flock, lambs and young goats, all of them for the Passover offerings, to all who were present, to the number of thirty thousand, and three thousand bulls. These were of the king’s substance. |
| II Chronicles 35:8 | His princes gave a free will offering to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jehiel, the rulers of God’s house, gave to the priests for the Passover offerings two thousand six hundred small livestock, and three hundred head of cattle. |
| Nehemiah 8:10 | Then he said to them, “Go your way. Eat the fat, drink the sweet, and send portions to him for whom nothing is prepared, for today is holy to our Lord. Don’t be grieved, for the joy of Yahweh is your strength.” |
| Ezekiel 45:17 | It shall be the prince’s part to give the burnt offerings, the meal offerings, and the drink offerings, in the feasts, and on the new moons, and on the Sabbaths, in all the appointed feasts of the house of Israel. He shall prepare the sin offering, the meal offering, the burnt offering, and the peace offerings, to make atonement for the house of Israel.” |
| I Peter 4:9 | Be hospitable to one another without grumbling. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke specifies the precise portions given to each person: a whole cake rather than a loaf, and a generous cut of meat equal to a sixth of an ox, along with a sixth of a hin of wine. He draws these details from the Targum and the rabbinic commentator Jarchi.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools note that the "loaf of bread" here is a flat round cake, still common in Egypt. The "flagon of wine" is not a drink but a cake of raisins. The phrase "good piece of flesh" is uncertain in Hebrew, so the translators added "flesh" based on a parallel passage.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that David gave a portion to every single person, including women, not just the men present. This shows the king's deliberate and equal generosity toward the whole congregation, leaving no one out of the celebration's provision.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that the phrase "flagon of wine" is a translators' addition, and the original word is better understood as a cake made of flour and honey, as the Septuagint renders it. The meaning shifts from a drink to a food item.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch point out that this entire section describing the religious festival and service before the ark in the city of David has no parallel in 2 Samuel. In Samuel, the narrative jumps directly from the king’s feast to the people’s departure, making the Chronicler’s arrangement a distinctive addition.
Lange's Commentary Reformed 1857
Lange argues the psalm sung at the ark's arrival is not a verbatim transcript but an ideal composition by the Chronicler, compiled from Psalms 105, 96, and 106. He sees this as a legitimate technique, comparable to the canticles in Luke's Gospel, reproducing the spirit of Davidic worship without falsifying history.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry contrasts the ark's earlier obscurity and neglect with its new setting in David's tent, now publicly honored and centrally placed. Yet he notes that even this was much short of the temple Solomon would later build, pointing forward to a greater establishment of worship still to come.