דברי הימים א, פרק ט״ו, פסוק כ״ז

Bringing the Ark of God to Jerusalem was a moment of profound spiritual elevation and deep unity. In this setting, David chose to set aside his royal etiquette and official garments. Instead, he dressed in clothing that expressed humility, devotion, and a complete identification with the Levites and those who served in holiness. The primary approach among commentators is that David was entirely wrapped and covered in these garments [רש״י, מצודת ציון, רד״ק], though another view suggests his attire included a cloth hat attached to his coat [רלב״ג].

David wore a long outer coat resembling that of the High Priest [מצודת ציון, חומת אנך]. It was crafted from fine, unadorned white linen [מצודת ציון, ביאור שטיינזלץ]. This clothing was not unique to the king; all the Levites wore the exact same garments. David chose to dress like them because he was joining them in song. He wished to honor God through equal participation with the people, deliberately avoiding the distinct, elevated look of royal clothing [רש״י, רלב״ג, מלבי״ם].

Accompanying the procession was Kenaniah, whose specific leadership role is understood in two ways. He may have been the choirmaster, responsible for directing and elevating the voices of the singers [מצודת דוד]. Alternatively, he was the officer directly in charge of the physical carrying of the Ark [רלב״ג, רד״ק].

David also wore a linen ephod. This garment functioned like a short apron, consisting of front and back panels that reached the waist, tied with a built-in woven belt and possibly held up by shoulder straps [רש״י, ביאור שטיינזלץ]. Such an ephod was specifically reserved for individuals who dedicated and secluded themselves in the service of God [מצודת דוד]. While some explain that David wore the ephod over his linen coat to show greater honor to the Ark [מלבי״ם, חומת אנך], others suggest that the linen coat mentioned here is actually the very same linen ephod described in the parallel account in the Book of Samuel [רד״ק]. By focusing heavily on the details of these sacred garments, the narrative relies on the reader to recall the rest of the event, including the reaction of Michal, from that earlier record [רלב״ג].