I Chronicles 29:21 · Bible study
1 Chronicles 29:21 Commentary: Abundant Sacrifice after Worship
Hebrew · 8 what the commentators say
Meaning in one sentence
Discover why burnt offerings and peace offerings were offered in abundance after David's prayer, and what this teaches about responding to God's presence.
Research Summary
- Meaning: After prayer and worship, Israel offered both burnt offerings (total dedication) and peace offerings (thanksgiving and fellowship) in great numbers, sealing their covenant response.
- Key words: 'Burnt offerings' (עֹלֹות, olot, whole burnt); 'sacrifices' (זְבָחִים, zevachim, peace/thank offerings); 'drink offerings' (נִסְכֵּיהֶם, niskem, libations per Numbers 15).
- Main debate: No significant debate; the verse is read uniformly as a historical account of Israel's generous and obedient sacrifice after David's final assembly.
- Theological theme: Worship is incomplete without costly offering; God desires both surrender (burnt) and joyful communion (peace); abundance flows from hearts stirred by God.
- Best use: Teaching on the relationship between praise and sacrifice; illustrating corporate generosity; showing how Old Testament worship points to whole-life devotion.
Translation Comparison
BSB Berean Standard Bible 2020
The next day they offered sacrifices and presented burnt offerings to the LORD: a thousand bulls, a thousand rams, and a thousand lambs, along with their drink offerings, and other sacrifices in abundance for all Israel.
WEB World English Bible 2000
They sacrificed sacrifices to Yahweh and offered burnt offerings to Yahweh on the next day after that day, even one thousand bulls, one thousand rams, and one thousand lambs, with their drink offerings and sacrifices in abundance for all Israel,
KJV King James Version 1769
And they sacrificed sacrifices unto the Lord, and offered burnt offerings unto the Lord, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel:
ASV American Standard Version 1901
And they sacrificed sacrifices unto Jehovah, and offered burnt-offerings unto Jehovah, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel,
YLT Young's Literal Translation 1898
And they sacrifice to Jehovah sacrifices, and cause to ascend burnt-offerings to Jehovah on the morrow of that day, bullocks a thousand, rams a thousand, lambs a thousand, and their oblations, even sacrifices in abundance, for all Israel.
Darby Darby Bible 1890
And they sacrificed sacrifices to Jehovah, and offered up burnt-offerings to Jehovah, on the morrow after that day: a thousand bullocks, a thousand rams, a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel.
Douay-Rheims Douay-Rheims Bible 1899
And they sacrificed victims to the Lord: and they offered holocausts the next day, a thousand bullocks, a thousand rams, a thousand lambs, with their libations, and with every thing prescribed most abundantly for all Israel.
Translations in other languages (10 available)
Y sacrificaron víctimas á Jehová, y ofrecieron á Jehová holocaustos el día siguiente, mil becerros, mil carneros, mil corderos con sus libaciones, y muchos sacrificios por todo Israel.
E sacrificaram animais ao SENHOR, e ofereceram ao SENHOR ofertas de queima no dia seguinte, mil bezerros, mil carneiros, mil cordeiros com as suas libações, e muitos sacrifícios por todo Israel.
Le lendemain de ce jour, ils offrirent en sacrifice et en holocauste à l’ Éternel mille taureaux, mille béliers et mille agneaux, avec les libations ordinaires, et d’ autres sacrifices en grand nombre pour tout Israël.
und opferten dem HERRN Opfer. Und des Morgens opferten sie Brandopfer: tausend Farren, tausend Widder, tausend Lämmer mit ihren Trankopfern, und opferten die Menge unter dem ganzen Israel
En zij offerden den HEERE slachtofferen; ook offerden zij den HEERE brandofferen, des anderen morgens van dien dag, duizend varren, duizend rammen, duizend lammeren, met hun drankofferen; en slachtofferen in menigte, voor gans Israel.
E il giorno seguente immolarono delle vittime in onore dell’Eterno, e gli offrirono degli olocausti: mille giovenchi, mille montoni, mille agnelli, con le relative libazioni, e altri sacrifizi in gran numero, per tutto Israele.
I zatem ofiarowali Panu ofiary. Ofiarowali też całopalenia Panu nazajutrz po onym dniu, wołów tysiąc, baranów tysiąc, baranków tysiąc z mokremi ofiarami ich, i inszych ofiar wielkie mnóstwo, za wszystkiego Izraela.
И принесли Господу жертвы, и вознесли всесожжения Господу, на другой после сего день: тысячу тельцов, тысячу овнов, тысячу агнцев с их возлияниями, и множество жертв от всего Израиля.
次 日，他們向耶和華 獻 平安祭 和 燔祭，就是獻公牛 一千隻，公綿羊 一千隻，羊羔 一千隻，並同獻的奠祭；又為以色列 眾人 獻 許多的祭。那 日，他們在耶和華 面前 吃 喝，大大 歡樂。
And they made offerings to the Lord, and gave burned offerings to the Lord, on the day after, a thousand oxen, a thousand sheep, and a thousand lambs, with their drink offerings, and a great wealth of offerings for all Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 29:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree the sacrifices of 1 Chronicles 29:21 were a twofold response of dedication and fellowship. Keil and Delitzsch describe them as a 'great sacrificial feast' sealing the people's confession. Barnes identifies the drink offerings as those required by the Law (Numbers 15:5, 7, 10) and the additional 'sacrifices' as thank offerings or peace offerings, on which the people feasted. Gill notes the sacrifices occurred on the following day because the first day was filled with worship and prayer, leaving no time. Jamieson-Fausset-Brown observe that after the assembly, people remained and engaged in solemn rites and feasting. The triple thousand, bulls, rams, lambs, signals total generosity, representing all Israel in corporate response.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse records a historical event in which the people of Israel, after a day of prayer and worship, offered numerous burnt offerings, peace offerings, and drink offerings to Yahweh as an expression of corporate devotion and thanksgiving.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the sacrifices | Christians across traditions agree the sacrifices were a communal response of dedication and thanksgiving after David's prayer. | Some traditions emphasise the atoning aspect of burnt offerings (foreshadowing Christ), while others focus on the fellowship meal of peace offerings as a type of Eucharistic communion. Neither is exclusive. |
| Manner of offering | All agree the drink offerings followed the prescriptions of Numbers 15, indicating obedience to Torah. | There is no substantive debate on the ritual details; the main interpretive focus is on the scale and motivation rather than mechanics. |
| Significance of abundance | Most commentators agree the triple thousand represents extraordinary generosity and heartfelt devotion. | A minority see the numbers as hyperbolic or schematic (symbolising totality), while most read them as literal historical figures. Both views value the point that the offering was superlative. |
Historical & Cultural Context
The sacrificial system in ancient Israel distinguished burnt offerings from peace offerings. Burnt offerings (עֹלָה olah) were completely consumed on the altar, symbolising total dedication and atonement. Peace offerings (זְבָחִים zevachim, here translated 'sacrifices') were partly burned and partly eaten by the offerer and his guests, expressing thanksgiving and fellowship. The drink offerings (נְסָכִים nesakhim) poured out with each burnt offering were regulated by Numbers 15, a quarter hin of wine for a lamb, a third for a ram, half a hin for a bull. This verse reports three thousand animals: a thousand bulls, a thousand rams, a thousand lambs. Such abundance was extraordinary, likely drawing on the wealth David and the people had given for the temple (1 Chronicles 29:1-9).
The context is the final assembly of David's reign. After the king's prayer (1 Chronicles 29:10-19) and the people's worship (v. 20), the next day was set aside for sacrifice. Gill says the altar used was the one David built on Araunah's threshing floor (1 Chronicles 21:26, 22:1), site of the future temple. The presence of both burnt and peace offerings shows the community's desire first to consecrate themselves wholly to God, then to enjoy table fellowship with Him and each other. This pattern echoes the dedication of Solomon's temple (1 Kings 8:62-65; 2 Chronicles 7:4-9), where similar abundance marked the national celebration.
In the ancient Near East, a king's assembly often culminated in a banquet sealed by sacrifices. Here the sacrifice is not for a secular treaty but for Yahweh's covenant. The phrase 'for all Israel' in the verse stresses that the offerings represented the entire people, not just the leaders. This was a united act of worship at a moment of political and spiritual transition, from David to Solomon, from wandering to permanent temple.
Textual Notes
The consulted sources note no significant textual variants for 1 Chronicles 29:21. The Hebrew text is stable across manuscripts, and the translations agree in sense. The minor differences between English versions (e.g., 'bullocks' vs. 'bulls', 'lambs' vs. 'sheep') reflect translation choices, not textual uncertainty.
Reception History
This verse has been read throughout church history as a model of generous, corporate worship. Early church writers like John Chrysostom referenced the abundance of sacrificial animals to illustrate the Old Testament believer's readiness to give costly offerings, a trait they urged for Christians in almsgiving. Medieval commentators often allegorised the thousand bulls, rams, and lambs as the multitude of virtues or the perfect number of saints. During the Reformation, commentators such as Matthew Henry and John Gill drew practical lessons: the people's worship overflowed into action the next day, proving that true devotion does not end with prayer but leads to tangible sacrifice. Modern preachers regularly use the verse to challenge congregations about the cost of worship and the joy of giving.
Preaching This Verse
Three-point outline
- From worship to sacrifice. The people worshipped, bowed, and prostrated themselves (v. 20); the next day they brought offerings. True worship always leads to concrete action.
- Burnt offerings for dedication. The thousand bulls, rams, and lambs wholly consumed symbolised total surrender, everything belongs to God.
- Peace offerings for fellowship. The additional sacrifices fed the community, showing that God desires not only our devotion but also our shared joy in His presence.
Five-point outline
- Timing matters. The sacrifice happened 'on the next day.' They did not rush; they let the worship settle before offering.
- Abundance expresses the heart. Three thousand animals, with drink offerings and more sacrifices 'in abundance.' The scale matches the generosity God had stirred in them (v. 17).
- Both vertical and horizontal. Burnt offerings were wholly for God; peace offerings were shared with the people. Worship unites love for God and love for neighbour.
- Following the law. Drink offerings followed Numbers 15; the sacrifices were not spontaneous but obedient to Torah. Joyful worship is not lawless.
- Corporate identity. 'For all Israel', individual faith expressed as a nation. No one was left out of the feast.God's presence gathered His people.
Illustration hooks
- A family that, after a day of prayer and thanksgiving for a new home, cooks a large meal for neighbours and shares the best portions.
- A church that, after a season of focused prayer, collects a special offering for missions far exceeding its budget.
- Cooking a favourite meal for friends after a long reunion, the preparation and expense are part of the joy, not a burden.
Questions your congregation is asking
- How do I move from praising God with my lips to offering Him something costly?
- Does God really want my best, or will 'good enough' do?
- How can I celebrate God's presence with others, not just alone?
Leading a Discussion
This verse describes the offering of burnt offerings and peace offerings in abundance the day after David's prayer and the people's worship. The transition from spoken praise to costly sacrifice is significant. As you discuss, consider what kind of response God's presence calls forth from a community.
Discussion questions
- Why did the people wait until 'the next day' to make these sacrifices? What might that say about preparation and patience in worship?
- Burnt offerings were entirely consumed; peace offerings were shared as a meal. What does each sacrifice teach about different aspects of our relationship with God?
- The text says the sacrifices were 'for all Israel.' How does this corporate dimension challenge our tendency toward individualistic faith?
- Read Numbers 15:5, 7, 10. Why do you think God prescribed specific drink offerings to accompany the burnt offerings? What does that attention to detail suggest about worship?
- In what ways can your small group or church 'sacrifice' together as a response to God's goodness, not just with words, but with resources?
- The people had already given generously for the temple (1 Chronicles 29:6-9). Now they give again for sacrifices. How does one act of generosity prepare the heart for another?
- What might 'abundance' in our giving look like today, without requiring literal animal offerings?
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)
| Leviticus 23:13 | The meal offering with it shall be two tenths of an ephah of fine flour mixed with oil, an offering made by fire to Yahweh for a pleasant aroma; and the drink offering with it shall be of wine, the fourth part of a hin. |
| Numbers 15:5 | You shall prepare wine for the drink offering, one fourth of a hin, with the burnt offering or for the sacrifice, for each lamb. |
| Numbers 15:7 | and for the drink offering you shall offer the third part of a hin of wine, of a pleasant aroma to Yahweh. |
| Numbers 15:10 | and you shall offer for the drink offering half a hin of wine, for an offering made by fire, of a pleasant aroma to Yahweh. |
| I Kings 8:62 | The king, and all Israel with him, offered sacrifice before Yahweh. |
| I Kings 8:65 | So Solomon held the feast at that time, and all Israel with him, a great assembly, from the entrance of Hamath to the brook of Egypt, before Yahweh our God, seven days and seven more days, even fourteen days. |
| II Chronicles 7:4 | Then the king and all the people offered sacrifices before Yahweh. |
| II Chronicles 7:9 | On the eighth day, they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days. |
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
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the Targum interprets the drink-offerings as a thousand in number, matching the other offerings. He notes these were peace-offerings, offered for the people, who then feasted on the meat.
Barnes' Notes on the Bible Protestant 1832
Barnes distinguishes the drink offerings here as those required by the Law to accompany burnt offerings. He notes that with peace offerings for thanksgiving, the priest receives only a small part, while the worshiper and his companions feast on the remainder.
Geneva Bible Notes Reformed 1599
The Geneva notes emphasize the extraordinary scale of the sacrifice:
Gill's Exposition of the Bible Baptist 1748
Gill notes that David and the congregation offered sacrifices the next day because there was not enough time on the earlier day. These were burnt offerings of a thousand bulls, rams, and lambs, along with peace offerings for all Israel, presented on the altar at Araunah's threshingfloor, where the temple later stood.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that the people stayed after the assembly, carried along by the thrilling nature of the event. They began with solemn rites and then feasted on the leftovers of the sacrifices. The meal was a natural continuation of their worship, prompted by the occasion's excitement.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the second anointing of Solomon was “to the Lord,” meaning it confirmed God’s already-declared choice, not merely a ceremony before Him. They also note the careful distinction between burnt offerings and thank offerings, and that Zadok’s appointment as high priest had the consent of the nation’s leaders.
Lange's Commentary Reformed 1857
Lange observes that the Chronicler deliberately omits David's youthful struggles, sins, and sufferings, presenting only the glorious king in his prime. His aim is to paint David as a type of Christ, collecting every bright trait to show the theocratic kingdom at its zenith.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights that David's prayer demonstrates the true spirit