David arose, and went with all the people who were with him, from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of Yahweh of Armies who sits above the cherubim. They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart.
Show the surrounding paragraph
2 Samuel 6:2-3 sits inside this longer paragraph.
David again gathered together all the chosen men of Israel, thirty thousand. David arose, and went with all the people who were with him, from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of Yahweh of Armies who sits above the cherubim. They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart. They brought it out of Abinadab’s house, which was in the hill, with God’s ark; and Ahio went before the ark. David and all the house of Israel played before Yahweh with all kinds of instruments made of cypress wood, with harps, with stringed instruments, with tambourines, with castanets, and with cymbals. When they came to the threshing floor of Nacon, Uzzah reached for God’s ark, and took hold of it; for the cattle stumbled. Yahweh’s anger burned against Uzzah; and God struck him there for his error; and he died there by God’s ark. David was displeased, because Yahweh had broken out against Uzzah; and he called that place Perez Uzzah, to this day. David was afraid of Yahweh that day; and he said, “How could Yahweh’s ark come to me?” So David would not move Yahweh’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house. Yahweh’s ark remained in Obed-Edom the Gittite’s house three months; and Yahweh blessed Obed-Edom and all his house. King David was told, “Yahweh has blessed the house of Obed-Edom, and all that belongs to him, because of God’s ark.” So David went and brought up God’s ark from the house of Obed-Edom into David’s city with joy.
Parallel Translations
-
David arose, and went with all the people who were with him, from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of Yahweh of Armies who sits above the cherubim.
They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart.
-
And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.
And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.
Show all 3 translations
-
And David arose, and went with all the people that were with him, from Baale-judah, to bring up from thence the ark of God, whereupon is called the Name, even the name of the LORD of hosts that sitteth upon the cherubim.
And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (14)
- 1 Samuel 4:4 (v2) So the people sent to Shiloh, and they brought from there the ark of the covenant of Yahweh of Armies, who sits above the cherubim; and the…
- 1 Samuel 6:7 (v3) “Now therefore take and prepare yourselves a new cart and two milk cows on which there has come no yoke; and tie the cows to the cart, and…
- Exodus 25:18-22 (v2) You shall make two cherubim of hammered gold. You shall make them at the two ends of the mercy seat. Make one cherub at the one end, and…
- 1 Samuel 7:1 (v2) The men of Kiriath Jearim came and took Yahweh’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to…
- 1 Chronicles 13:5-6 (v2) So David assembled all Israel together, from the Shihor the brook of Egypt even to the entrance of Hamath, to bring God’s ark from Kiriath…
Show all 14 cross-references
- Psalms 80:1 (v2) Hear us, Shepherd of Israel, you who lead Joseph like a flock, you who sit above the cherubim, shine out.
- 1 Peter 1:12 (v2) To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through…
- Leviticus 24:11-16 (v2) The son of the Israelite woman blasphemed the Name, and cursed; and they brought him to Moses. His mother’s name was Shelomith, the…
- Numbers 7:4-9 (v3) Yahweh spoke to Moses, saying, “Accept these from them, that they may be used in doing the service of the Tent of Meeting; and you shall…
- 1 Kings 8:6-7 (v2) The priests brought in the ark of Yahweh’s covenant to its place, into the inner sanctuary of the house, to the most holy place, even under…
- Isaiah 47:4 (v2) Our Redeemer, Yahweh of Armies is his name, is the Holy One of Israel.
- Isaiah 54:5 (v2) For your Maker is your husband; Yahweh of Armies is his name. The Holy One of Israel is your Redeemer. He will be called the God of the…
- Joshua 15:9-10 (v2) The border extended from the top of the mountain to the spring of the waters of Nephtoah, and went out to the cities of Mount Ephron; and…
- Joshua 15:60 (v2) Kiriath Baal (also called Kiriath Jearim), and Rabbah; two cities with their villages.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv2–3 This was a city in Judah called also Kirjath…
This was a city in Judah called also Kirjath Jearim, Josh. 15:9.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–3 2Sa 6:2 And David arose, and went with all…
2Sa 6:2 And David arose, and went with all the people that [were] with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth [between] the cherubims.
Ver. 2. From Baale of Judah.] Called also Kirjathbaal, {Jos 15:60} and Kirjathjearim. {1Ch 13:6}
Read full note →
To bring up from thence the ark of God.] Which in Saul’s days had been slighted; and was now haply less regarded, because in a private house.
That dwelleth between the cherabims.] By the presence not only of his grace, but of his glory also upon earth.
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.
Matthew Poole 1685 · Public Domain On vv2–3 With all the people that were with him; with…
With all the people that were with him; with the whole body of the people; for these seem to be a differing party from the thirty thousand now mentioned. See 1Ch 13:1,2.
From Baale of Judah.
Read full note →
Quest. How from it, when they went to it; as is evident, both from 1Ch 13:6, and because the ark was there, and to be fetched thence?
Answ. Some affirm that the Hebrew preposition mem sometimes signifies to, as Gen 13:11. But there is no need of that; for 1Ch 13:6 mentions their going to Baalah, and this place mentions their going from it; and the one of these doth manifestly suppose the other; for they went thither, that they might return thence. So the sense is plain,
They went from Baale of Judah, to bring (or rather to carry, for the word signifies either)
up from thence the ark; whereby it is supposed that they first went thither, which is related 1Ch 13:6. Moreover, this place is commonly called Kirjath-jearim, 1Sa 7:1; 1Ch 12:5, and formerly Kirjath-baal, Jos 15:60, and Baalah, Jos 15:9, and here Baale of Judah; so called because it was in the tribe of Judah, as is evident from Jos 15:1, &c.
To bring up from thence the ark of God unto Jerusalem, which, in many respects, was fitter for it than Baalah; because this was a more public place, where it would be more observed and regarded; and in the centre of the kingdom, to which they might more easily come from all parts; and the royal city, where it might be always at hand for David to inquire at, as occasion required; and the place which God had allotted for it.
Whose name is called by the name of the Lord of hosts: thus whose belongs not to the ark, but to God; for what follows is not the name of the ark, but of God. The place may well be, and is by some, rendered thus, Upon (or at, or beside, or before) which (ark) the name, even the name of
the Lord of hosts, that dwelleth between the cherubims, is called upon; i. e. by or before which they were to present their prayers to God for counsel and succour upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest treasure which they had, and so the benefit would abundantly recompense the inconvenience.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–3 And they set the ark of God upon a…
And they set the ark of God upon a new cart,.... Which was a great mistake, since it ought not to have been put upon a cart, old or new; it was to be borne upon men's shoulders, and carried by Levites only, and those of the family of Kohath, to whom no wagons were given, when others had them, for the above reason, Num 7:9; it is strange that so many priests and Levites, and of the people of Israel gathered together on that account, and David also, so well versed in the law of God, should not refer to it; perhaps they were led by the example of the Philistines, who put it in a new cart, and set it forward towards Bethshemesh, and were not punished for it; but it should have been considered they were an ignorant Heathen people, and who had no proper persons among them to bear it, and so might be dispensed with. This mistake was afterwards seen by David, and rectified, Ch1 15:2; wherefore there is no reason to charge the text with an error or escape, and that the word "Kirjathjearim" is wanting, and to be supplied, as Spinosa (d) suggests:
and brought it out, or "after they had brought it out" (e):
Read full note →
of the house of Abinadab that was in Gibeah; or which was on the hill in Kirjathjearim, Sa1 7:1,
and Uzzah and Ahio the sons of Abinadab drew the new cart; perhaps not only Abinadab himself was dead, but Eleazar also, his eldest son, who was sanctified to keep the ark, as in Sa1 7:1; and these might be his younger sons who at this time had the care of it, and it may be especially Uzzah.
(d) Tractat. Theol. Politic. c. 9. p. 176. (e) "quum extulissent", Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–3 On which, &c. - That is, by, or before…
On which, &c. - That is, by, or before which, they were to present their prayers to God for counsel and succor upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest treasure which they had.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–3 Verse 2. From Baale of Judah] This is supposed…
Verse 2. From Baale of Judah] This is supposed to be the same city which, in Jos 15:60, is called Kirjah-baal or Kirjath-jearim; (see 1Ch 13:6;) or Baalah, Jos 15:9.
Whose name is called by the name of the Lord] That is, The ark is called the ark of the Lord of hosts. But this is not a literal version; the word שם shem, NAME, occurs twice together; probably one of them should be read שם sham, THERE. There the name of the Lord of hosts was invoked, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2–3 2Sa 6:2. From Baale of Judah — The same…
2Sa 6:2. From Baale of Judah — The same with Kirjath-jearim, 1Ch 13:6, called Baalah, Jos 15:9, and Kirjath-baal, Jos 15:60; Jos 18:14. Some have apprehended a difficulty here, because it is said they went from Baale, whereas, 1Ch 13:6, it is said they went to Baale. But there is no disagreement between these two places. They first went from Jerusalem and other places to Baale, where they assembled, and then from it to Gibeah. To bring up from thence the ark of God — Where it had been a long time in the house of Abinadab, whose son had been sanctified to attend it, 1Sa 7:1. Whose name is called by the name, &c. — This rendering is both obscure and inaccurate. The clause should either be translated, On which (ark) is called the name, even the name of the Lord of hosts; that is, which is named the ark of the Lord of hosts: or, At, by, or before which the name, even the name of the Lord of hosts is called upon; that is, by or before which they were to present their prayers to God for counsel and succour on all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge; it was to fetch up the choicest treasure which they had; it was to convey to its appointed place the ark of the Lord of hosts; the symbol and token of his presence with them, and the medium and principal instrument of their whole worship and service.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–3 From Baale of Judah - See the margin and…
From Baale of Judah - See the margin and 1Sa 6:21 note.
Whose name ... - The literal rendering is, “Upon which is called the Name, the Name of Yahweh of Hosts, who sits upon the cherubim,” i. e. the ark which is called after the Lord of Hosts and bears His Name (see Deu 28:10; 1Ki 8:43; Isa 4:1).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–3 Juda. But why are not the other tribes mentioned?…
Juda. But why are not the other tribes mentioned? and whither did they go? We should probably translate, "from the city of Baalim, in Juda;" which is another name of Cariathiarim, as the Paralipomenon insinuate, [1 Paralipomenon xiii.?] ver. 6. See Josue xv. 9, 60. --- Invoked; or which is called "the ark of the Lord."
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–3 from Baale of Judah--A very large force of picked…
from Baale of Judah--A very large force of picked men were selected for this important work lest the undertaking might be opposed or obstructed by the Philistines. Besides, a great concourse of people accompanied them out of veneration for the sacred article. The journey to Baale, which is related (Ch1 13:6), is here presupposed, and the historian describes the course of the procession from that place to the capital.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–3 2. From Baale of Judah — Another name for…
2. From Baale of Judah — Another name for Kirjath-jearim. See on Jos_15:9. The preposition from (מן) is probably the error of some ancient copyist. In Chronicles it is went up to Baal-ah.
Whose name is called by the name of the Lord — Rather, as De Wette, Keil, and others translate, Over which is called the name, the name of Jehovah of hosts. The repetition of the word name intensifies the thought of the personal Presence of Jehovah over the mercy-seat. “There I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony.” Exo_25:22.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–3 2. from Baale of Judah] Baale of Judah is…
2. from Baale of Judah] Baale of Judah is generally supposed to be another name for Kirjath-jearim, which is called Baalah in Jos_15:9; 1Ch_13:6, and Kirjath-Baal in Jos_15:60. Here the Ark had remained since its return from the country of the Philistines (1Sa_7:1-2). If the preposition “from” is correct, we must assume that the narrator passes over the journey to Kirjath-jearim, and speaks of the return only: but this seems improbable, and most commentators emend the text in accordance with 1Ch_13:6, and read “to.”
The ancient versions however do not take the words as a proper name, but render them “of the rulers” or “of the men, of Judah,” the word being the same as that translated “men” in ch. 2Sa_21:12. If this is right, the name of the place has dropped out from the text and must be restored, so that the verse would read, “And David and all the people that were with him of the rulers of Judah arose and went to Baalah to bring up, &c.” This appears to have been the reading found by the LXX., though partly misunderstood by them, and has strong claims to be considered as the true text.
Read full note →
The usual identification of Kirjath-jearim with Kuryet-el-enab (see note on 1Sa_6:21) has lately been called in question by Lieut. Conder, who proposes to place it at ’Erma, four miles E. of Ain Shems (Beth-shemesh), on the edge of the Wady-es-Surar or Valley of Sorek. The name ’Erma corresponds to the form Arim, which took the place of the original Jearim in later times (Ezr_2:25); the dense brushwood still clothing the hills agrees with the meaning of the name “city of forests;” and the position suits the data much better than the Kuryet-el-enab site. See Pal. Expl. Fund Quart. Paper for Oct. 1881, p. 261.
whose name, &c.] Better, which is called by the Name, the name of Jehovah of Hosts, who sitteth enthroned upon the cherubim. Cp. Deu_28:10; 1Ki_8:43. “The Name” is first written absolutely, as at the end of Lev_24:16, and then more fully defined as “the name of Jehovah of Hosts.” In later Jewish writings “the Name” is commonly used to signify God, and especially as an equivalent for the sacred name Jehovah which might not be pronounced.
The Ark is specially said to be “called by the name of Jehovah of Hosts,” because it was the symbol of the covenant between Jehovah and Israel, and because it was the place where He chiefly chose to manifest Himself by visible tokens to His people. Cp. notes on 1Sa_4:4; 1Sa_4:21; and for the meaning of the title “Jehovah of Hosts” see Additional Note I. to 1 Sam. p. 235.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–3 (2) From Baale of Judah.—There is either a textual…
(2) From Baale of Judah.—There is either a textual error here, so that instead of from should be read to, or else the historian is so occupied with his main subject that he omits the mention of the journey to Baale. In Jos_15:9 and 1Ch_13:6, Baale is said to be another name for Kirjath-jearim. This was the place to which the ark was carried after its removal from Bethshemesh (1Sa_7:2), and it had remained here ever since. It has been generally identified with Kuryet-el-enab, about eight miles a little north of west from Jerusalem. More recent opinion places it at ‘Erma, about eleven miles a little south of west from Jerusalem, and four miles east of Bethshemesh. In either case it was three or four hours’ march from the capital.
Whose name is called.—Neither the text nor the margin of the English represents the original quite accurately. Translate, which is called by the name, the name of Jehovah of hosts. The ark is thus described as being the visible symbol of God’s presence and of His covenant with His people.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–3 From Baale of Judah. We learn from Jos_15:9, 60…
From Baale of Judah. We learn from Jos_15:9, 60 that Baalah, or Kirjath-Baal, "the city of Baal," was the old Canaanite name of Kirjath-jearim, the "city of woods." It lay about eight miles westward from Jerusalem. (see 1Sa_6:21 1Sa_7:1, 1Sa_7:2) The preposition "from" is very startling, as really David went to Baale. Yet all the versions have it, but they put on Baale an incorrect meaning. Baal means "lord," "master," and they render, "David went with all the people that were with him from or, of the citizens of Judah," understanding by "master" a householder, one who was master of a family. The real explanation probably is that the narrator wrote according to the sense, and not according to the grammar. The thought in his mind was the bringing up of the ark from its long resting place, and not the prior physical necessity of going down to the place where it was. With all the people. David had consulted with "the captains of thousands and hundreds, and every leader", (1Ch_13:1) and it was with their good will that he drew the ark of God out of its long concealment. A select body of these nobles, or sheiks, would accompany the king, while the rest, with their attendants, would be posted along the eight miles of road. Whose name is called by the name. In the Hebrew, the word "name" is twice repeated, the words literally being, the ark of Elohim, whereon is called the Name, the Name of Jehovah of Sabaoth. Most of the versions omit the second Name, and the translators of the Authorized Version also felt it to be a difficulty, which they have tried to escape by inserting words between the two. Really it is a most interesting sign of the existence at this early date of a special reverence for the name "with four consonants" which we call "Jehovah." Subsequently it was never pronounced, but the word "Lord" was read instead, in the Revised Version, the importance of the passage is well brought out by the first Name being written with a capital, of the use of which the Revisers are very chary. With their usual inconsecutiveness, they retain Lord for Jehovah, though this is "the Name," and though they have restored the word Jehovah in several less important places.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v3 And they set the Ark of God upon a…
2Sa_6:3
And they set the Ark of God upon a now cart.
Read full note →
Novelties in religion and their end
The ark is taken from its resting place amid the reverent joy of the assembly, and placed upon a vehicle specially manufactured for the transit, while Uzzah and Ahio, the sons of Abinadab, drave the new cart.
I. The fact that the ark was placed upon a new cart shows how, in the desire to serve God, even a good man may err. It is a fact substantiated by experience, and supported by the voice of history, that man at his best is but an erring creature. His folly is often exhibited in his best moments. At his highest point of wisdom--loftiest step of knowledge.
his feebleness of judgment and folly are displayed. The claim to infallibility is but the ambition of the child--the blundering of the blind. Would it not be a wonderful improvement on the old style of things to have a new cart? Will it not harmonise with the new order established? Pay no attention to that worn-out, obsolete plan of carrying the ark; abandon the old poles and have a new cart. It will save the shoulders of the Levites; it will be a new feature in its way; it will be admired for its construction, and commended for the use to which it will be devoted. And so we reason in our work for God. Antiquity gains no reverence from us. The old poles with which our fathers did their work are considered out of date and useless, and we drag out our new cart on every occasion when our labour is required. Starting some fresh thing, inventing some novelty, forgetting all the while that Gods way is best.
II. See the extent to which novelty is tolerated in religion, The old charge against the Athenians is still true of many in modern times. Novelty secures admiration wherever it is found. Have a new cart, and the world will stop and stare. Affect originality, even if it be a spurious thing, and you may speak to listening ears. Stop not to ask questions about propriety; pay no respect to the past; be extravagant and sensational, and you will gather a crowd. We have grown liberal all at once. Gods commandments are without authority in this age; you may be religious in whatever way is most appropriate. By all means have a cart. If you find yourself in doubt as to the Saviours Divinity, you can have an Unitarian cart; if you think the mode of Nonconformist worship too dull, and that more aesthetic beauty is desirable in the service then have a Ritualistic cart; if you have any scruples about the immortality of your soul, then have the Annihilationist cart; if you admire religion being done by attorney, then have a Roman Catholic cart; if you think the Church should be a club, where everything may be believed and everything denied, then have a Broad Church cart. Get rid of the old poles; new carts are the fashion of this novelty-loving age. Let all the old-fashioned things rot. Reform your plans, improve your methods, tax your inventive genius, produce a new cart. Oh! how fond we are of novelties! The last new thing is the best. The last new creed; the latest criticism on supernatural religion; the last utterance of the scientist; the last sceptical theory from, the professor; these are the things that win admiration. But give me religion without these inventions. Let it be pure and simple, without any man-made additions--the old ark borne by the consecrated poles. Take away those mocking substitutes. For other foundation can no man lay, than that is laid, which is Jesus Christ.
III. see the ruinous consequences of novelties in religion. They set out with the cart but soon disasters befel it on the road; and Uzzah, lifting his hand to steady the falling ark, was stricken dead at its wheels. That put an end to the new cart system with David. It taught him a lesson he never forgot. Never after that did he order another. He went back immediately to the forsaken poles. Let us keep to Gods way in religion, and while the spirit of the age is clamorous for something new, let us stand by the old, and revere the ark. (W. J. Hall.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v3 new cart
new cart
The story of David’s new cart and its results is a striking illustration of the spiritual truth that blessing does not follow even the best intentions in the service of God except as that service is rendered in God’s way. It is a constant point of failure. God had given explicit directions how the ark should be borne. Num 4:1-15 but David adopted a Philistine expedient.
Read full note →
1Sa 6:7; 1Sa 6:8. The church is full of Philistine ways of doing service to Christ. Cf.; 1Co 1:17-31; 2Co 10:4; 2Co 10:5. See, also, 1Ch 15:2.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 General Information:
General Information:
David and the army of the nation of Israel move the ark of the covenant.
Read full note →
Abinadab ... Uzzah ... Ahio
These are names of men. (See: How to Translate Names)
all the house of Israel
This metonym represents the people of Israel. AT: "all the other Israelites with him" (See: Metonymy)
tambourines
A tambourine is a musical instrument like the head of a drum with pieces of metal around the side that sound when the instrument is shaken or hit. (See: Translate Unknowns)
rattles
musical instruments with many small, hard objects inside a hard shell, making rhythmic noise when shaken (See: Translate Unknowns)
cymbals
two thin, round metal plates that are hit together to make a loud sound (See: Translate Unknowns)
translationWords
ark of the covenant
house
harp
lute
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2–3 6:2 is enthroned between the cherubim: See also 1…
6:2 is enthroned between the cherubim: See also 1 Sam 4:4; 2 Kgs 19:15; Pss 80:1; 99:1.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.