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extolled and magnified, not only among the the ark of God, at which is invoked the Israelites, but the Philistines. And by this, name of Jehovah of hosts, who dwelleth saith Abarbinel, it was made known, that between the cherubs. And they set theark God dwelt among the Israelites: so that not only the Philistines were affrighted when this ark of God's presence came among them (1 Sam. iv. 7, 8), but the men of Bethshemesh also (vi. 20).

That dwelleth between the cherubims.] The learned Lud. de Dieu thinks the most simple and genuine construction of all these words to be, by referring the word asher (which) not to the ark, but unto God, and translating them thus: "who is called the name, the name of the Lord of hosts, sitting on the cherubims upon it." Which, saith he, is an egregious commendation of the ark, that it is the ark of that God, who, being incomprehensible and unbounded in his essence, is called absolutely the name (see Lev. xxiv. 11, 16), even the name of the Lord of hosts, who sitteth on the cherubims over the ark.

of God upon a new cart, and brought it from the house of Abinadab which was in Gibeah : and Uzzah and his brothers, the sons of Abinadab, drove the new cart. 4 And Uzzah walked by the ark of God; and his brothers went before the ark.

Houb.-2 Deinde surgens cum omni populo qui ei aderat, ex Baal-Judæ profectus est, ut arcam Dei inde transferret, in quâ invocatur nomen Domini exercituum super Cherubim sedentis. 3 Illi arcam Dei sublatam plaustro novo imposuerunt, et domo Abinadab, quæ in colle erat, extulerunt. Oza autem et Ahio frater ejus, filii Abinadab, plaustrum novum ducebant; 4 Ita ut arcam Oza comitaretur, Ahio verò frater ejus ante arcam iret.

2: Vulgatus, de viris Juda. Sed on, inde, quod sequitur, demonstrat esse nomine loci interpretandum. Præterea infra dicta docent adfuisse Davidi, in arca

4 In Gibeah.] Or, on the hill, as we deducenda, non solum viros Juda, sed uniread 1 Sam. vii. 1.

בעל Est

versum Israëlem. Nos, de Baal-Juda, ex Dr. A. Clarke.-2 Whose name is called scriptura, sublato, quod ante by the name of the Lord.] That is, the ark is alterum fuit perperam iteratum. called the ark of the Lord of hosts. But this eadem urbs, quæ Jos. xv. 60, nominatur is not a literal version; the word D, name, n, Carialh-Baal, vel urbs Baal, eadem occurs twice together; probably one of them atque Cariathiarim. Conjiciebat Lud. Capshould be read ow, there [so Dathe, Maurer]. pellus, omissa hic esse aliqua verba, et sic

, מבעלה אל קרית יערים אשר ליהודה There the name of the Lord of hosts was legendum esse

invoked, &c.

ex Baala in Cariathiarim, quæ est Judæ, quia Ged.-2 And David and all the people sic legitur 1 Par. xiii. 6, cui assentitur who were with him, of the chiefs of Judah, Clericus. Nos vero nihil omissum fuisse went to Gibea [Syr., Arab.], of Kirjath- credimus, seu legitur, quæ idem sit ac jearim, to bring thence the ark of the cove-, de qua urbe, Jos. xv. . 60, seu denique nant [Arab. and one MS] of God; at which, de qua ibid. ver. 30. Itaque recta was used to be invoked the name of the negabat Buxtorfius quidquam hic desiderari. Lord, the God of hosts, residing between its Idem tamen cavillabatur, cum vellet ut hæc cherubs. (3) The ark they placed upon a verba, sic converterentur, new cart, and brought it from the house of venit David ex civibus Juda. Nam venire Abinadab in Gibea of Kirjath-jearim: Uzah ex civibus, nec Latinum est, nec Hebraicum and his brothers, the sons of Abinadab, ... in fine versus non negat superfluere conducting the cart. (4) Uzah walked by the ark of God, and his brothers walked before

the ark.

3, 4, This is partly a conjectural reading. The present text is unintelligible, and runs thus-" And they took it up, from the house of Abinadab in Gibea; with the ark; and his brethren, or brother, or Ahio walked," &c. Booth.-2 And David arose, and all the chief people who were with him, of the chiefs of Judah, and went to Gibeah [Syr., Arab.], of Kirjath-jearim to bring up thence

ipse Buxtorfius, Anticrit. p. 997, hoc vy, inquit, nusquam additur, ubi arcæ mentio præcessit. Nos vero non dubitamus, quin istud, sit legendum, et ascenderunt, et cum sequenti verbo 17, et imposuerunt, conjungendum; itaque punctum majus ante

עליו Omisere illud

fuisse collocandum. Syrus et Arabs, quia id viderent ad antedicta necti non posse; quod tamen facere Clericus conatus est hoc modo: insidentis Cherubis arcæ impositis. Sed 1o. cum loci infiniti sunt, in quibus dicitur Deus habitare

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eam de domo Abinadab, quæ erat in colle. Eadem leguntur totidem verbis supra ver. 3, nec otiosa esse Clericus judicabat: est enim, inquit, repetitio frequens linguæ Hebraica. Esse repetitionem Scribæ imperiti, non Hebr. linguæ, probat versio ipsa Clericana, quæ sic habet: sumpserunt eam e domo Abinadabi, quæ erat in colle, una cum arca Dei. Nam quid hæc significant, sumpserunt eam (arcam) una cum arca Dei? Esset igitur Lud. Cappello potius, quam Joanni Clerico, hic auscultandum, ut tollatur hic versus totus, qui quidem non legitur, 1 Paral. xiii. 8. Nos tamen Lud. Cappello assentimur eatenus tantum, ut tollantur hæc quæ leguntur usque ad o, quæque eadem extant ver. 3, non autem cætera usque ad finem versus, quæ quidem versus 3, non enuntiavit, sed ita, ut ante y, addatur

nadabi filii, duxerunt, 4 ita ut Ussa c)
arcam comitaretur, Achjo vero, frater ejus,
eam præcederet.
h. 1. significat
motum ad locum. Cf. observat. ad Jud.

a) Mem ante

vii. 3.

b) In textu quidem est Dy D, sed nullus interpretum antiquiorum bis legit D. Syrus pro eo legit ubi invocabatur nomen Dei, etc. Hunc ego in versione sum secutus.

c) Omitto priora verba: et sustulerunt eam e domo Abinadabi in colle sita, quæ prorsus redundant et ex versu antecedenti sunt repetita. Sed ante y cum Hubigantio puto excidisse Ussa erat cum arca, quæ verba innuunt, cur hic arcam tetigerit, non frater ejus Achjo, qui arcam præcedebat. Cf. Hubigantius.

1

Hic Dathius [וַיֵּלֶךְ מִבַּעֲלֵי יְהוּדָה-.Maurer

iterum persuadere vult lectoribus, Mem ante

significare motum ad locum! Cf. ad Jud. vii. 3. Quid tandem obstat, quo minus vertas: et profectus est Baale Juda?

D ] Prius v sine ulla dubitatione efferendum est : ubi invocabatur nomen Jova. Ita et Syr. cum plur. codd.

,deest articulus חֲדָשָׁה Ante [הָעֲגָלָה חֲדָשָׁה 3 (3) ועזא ואחיו : Oza autem, hoc modo, ועוא -et n facile excidere potuit. Con ה qui inter בני אבינדב נהגים את העגלה חדשה (4) ועזא עם

jna 205 757 Ini 'ba px: Oza et Ahio sentiunt Ewaldus Gr. crit., p. 626; Hitzi-
filii Abinadab, ducebant plaustrum novum, gius Begriff, p. 135. 4 ] Hæc
Oza autem erat cum arca, Ahio autem ibat repetitio, quam Hubigantius, Dathius alii
ante arcam. In iis verbis, Oza autem erat suspectam habent, ex vulgari illo scribendi
arca Dei, præparatur ad id, quod et fusiore genere repetenda est.
sequitur, Ozam tetigisse arcam, non Ahio
ejus fratrem, quoniam Oza comitabatur
arcam, Ahio vero antecedebat; simul
nectitur series orationis, quæ in verbis

cum

Ver. 5.

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יְהוָה בְּכָל עֲצֵי בְרוֹשִׁים manca erat, omisso nomine ejus, qui,ארון לִפְנֵי יְהוָה וּבְכִנּרוֹת וּבִנְבָלִים וּבְתַפִּים וּבִמְנַעַנְעִים arca, Jam vero, cur librarius

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καὶ Δαυὶδ καὶ υἱοὶ Ἰσραὴλ παίζοντες ἐνώπιον Κυρίου ἐν ὀργάνοις ἡρμοσμένοις ἐν ἰσχύϊ, καὶ ἐν ᾠδαῖς, καὶ ἐν κινύραις, καὶ ἐν νάβλαις, καὶ ἐν τυμπάνοις, καὶ ἐν κυμβάλοις, καὶ ἐν avλois.

esset cum
hæc verba, et tulerunt eam de domo Abinadab,
quæ erat in colle, quæ versu 4, superfluunt,
bis descripserit, causam hanc recte auguratus
est Lud. Cappellus, quod, cum Scriba bis
legeret ποπ πω, oculi ejus ex posteriori
plaustro novo, ad prius deerraverint, ut quæ
erant post prius, eadem post posterius iterum
describeret; quo eodem in medio errore Au. Ver.-5 And David and all the house
accidit, ut, quod bis legebatur, semel of Israel played before the LORD on all
tantum scriberet: vide versionem et ipsum

contextum.

Dathe.-2 Et profectus est cum eis Baalem Judæ a) ad transferendam inde arcam Dei, ad quam b) invocabatur Jova omnipotens insidens cherubis. 3 Vecti autem sunt arcam, sublatam ex ædibus Abinadabi in colle sitis, plaustro novo, quod Ussa et Achjo, Abi

manner of instruments made of fir-wood,
even on harps, and on psalteries, and on
timbrels, and on cornets, and on cymbals.

On all manner of instruments made of fir-
wood. So Maurer.

Houb., Ken., Horsley, Dathe, Ged., Booth., "with all their might, and with songs, and with harps," &c. [So the p.p. 1 Chron. xiii. 8.]

Quam insulsam emendationem

Bp. Patrick. Of all manner of instruments | nabliis cet. made of fir-wood.] Where Rasi notes, that these miror placuisse Dathio. words becol atze beroshim, do not signify any particular instrument, but (as we translate

Ver. 6.

וַיָּבֹאוּ עַד־גְרֶן נָכוֹן וַיִּשְׁלַח עָלָה -it) the wood of which the following instru

אֶל־אֲרוֹן הָאֱלֹהִים וַיֹּאחֶז בּוֹ כִּי שָׁמְטוּ

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ments are made; viz., either fir or box.

Au. Ver.-6 And when they came to

his hand to the ark of God, and took hold of it; for the oxen shook it [or, stumbled]. Nachon's threshing-floor.

Ken.-Amongst all the assistances for correcting the Hebrew text, one of the best certainly is a comparison of parallel places; καὶ παραγίνονται ἕως ἅλω Ναχώρ καὶ ἐξέnot with a design of reducing both to a τεινεν Οζὰ τὴν χεῖρα αὐτοῦ ἐπὶ τὴν κιβωτὸν constant agreement in words, but to a con- τοῦ Θεοῦ κατασχεῖν αὐτὴν, καὶ ἐκράτησεν sistency in sense: particularly, where one αὐτὴν, ὅτι περιέσπασεν αὐτὴν ὁ μόσχος. place is clearly corrupted, that we correct it by the other where it is clearly right. The Nachon's threshing-floor, Uzzah put forth utility of this method will be very evident from the following passage; which represents David and the Israelites, when bringing up the ark, as playing on all manner of firwood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. But the words are literally on all the woods (or trees) of the firs, and on harps, &c. Here then it is fair to presume a corruption; especially, as from this account the whole music was instrumental, and nothing was sung at all. If now we consult and apply the parallel place (1 Chron. xiii. 8) we shall find these matters perfectly right: while the true readings in Chronicles are confirmed by the Greek version in Samuel :—

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&c. Chron. Sam. Played on all manner of fir-wood, Chron. Played with all their might, and with Sam. even on harps, &c.

Chron. songs, and with harps, &c.

Dr. A. Clarke.-This place should be corrected from the parallel place, 1 Chron. xiii. 8: "All Israel played before God, with all their might, and with singing, and with harps, and with psalteries," &c. Instead of ", "with all woods' or "trees;" the parallel place is, "with all their strength :" this makes a good sense, the first makes none. The Septuagint, in this place, has the same reading: ev coxvï, with might.

Maurering, Variis lignis abietinis, i. e., instrumentis musicis ex ligno abietino confectis: et citharis et nabliis cet. Chronica xiii. 8 exhibent, omnibus viribus: et canticis et citharis et

Bp. Patrick.-Nachon's threshing-floor.] It is commonly thought that Nachon was the name of a man: but Bochartus thinks it rather the name of a place; so called by anticipation, for the stroke upon Uzzah. For nacha signifies to smite, and Nachon signifies percussion; so this floor was called ever after "the floor of percussion;" because God smote Uzzah in this place. And accordingly in 1 Chron. xiii. 9, it is called the floor of Chidon; which is the very same: for Chid signifies destruction.

Geddes. The threshing-floor of Nachon. Some render Nachon appellatively, the first at hand. I am apt to think, that if it be not a proper name, it should be rendered a threshing-floor, or granary where corn was ready to be threshed. The sight of this made the oxen break loose, or try to break loose; as is seen immediately after.

Gesen.- (prepared, r. 5) Nachon, pr. n. of a threshing-floor, 2 Sam. vi. 6. In the parall. passage 1 Chr. xiii. 9 it is it?. Uzzah put forth his hand.

ut

, עזא 1o. Legendum . וישלח עזה

Houb.lego in codicibus tribus; et ut supra legitur. 20. Addendum 17, (misit Oza) manum suum, quæ verba hic legunt omnes Veteres, quæ ab loco parallelo, 1 Par. xiii. 9 non absunt, quæque Hebr. lingua non solet reticere.

For the oxen shook it.

Bp. Patrick. There is no greater difference among interpreters about the signification of any word, than this word sametu, which we translate shook it. That which is nearest to the truth, Bochartus thinks, is our marginal translation, they stumbled. Yet this is mere guessing, for it hath no foundation either in

הָאֱלֹהִים עַל־הַשֶׁל וַיָּמָת שָׁם עִם .the Hebrew or the neighbouring languages

אֲרוֹן הָאֱלֹהִים:

פתח באתנח

But from the Arabic he takes this to be the sense; that the oxen, coming into a dirty place, stuck in the mire; and could not get out their feet: which Uzzah seeing, and καὶ ἐθυμώθη ὀργῇ Κύριος τῷ Οζα, καὶ fearing the king and the people, by this ac- ἔπαισεν αὐτὸν ἐκεῖ ὁ Θεὸς, καὶ ἀπέθανεν ἐκεῖ cident, might be stopped too long in their παρὰ τὴν κιβωτὸν τοῦ Κυρίου ἐνώπιον τοῦ procession, "took hold of the ark :" intend- eoû. ing, perhaps, to carry it, together with his brethren, to Mount Zion, which was not far off.

Bp. Horsley. For the oxen shook it; perhaps "for they were loosing the oxen," in order to put in fresh oxen. But the whole distance from Kiriath-jearim to Jerusalem seems to have been too short to make a change of cattle necessary.

Ged., Booth.-For the oxen started. Gesen.- 1. pp. i.q. 2, to smite, to strike; also to thrust, to cast, to throw down; comp. Arab., to strike, to smite, also to urge on a beast violently. Corresponding to it are the Germ. vulg. schmeissen, to strike and to cast, Anglo-sax. smitan, Engl. to smite, and dropping the sibilant Lat. mittere. Hence a) 2 Sam. vi. 6 p

, for the oxen kicked, were restive; Vulg., calcitrabant. Other interpretations of this passage see reviewed in Bochart Hieroz., t. i., p. 372. b) To cast or throw down, e. g., a person from a window into the street, 2 K. ix. 33.

Prof. Lee.-ow, v. pret. apoy, pres. p. Constr. immed. it. med. p. Arab.

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baw, conticuit; b, dimisit debitorem;

bs, cœnum tenue. Syr., eduxit, evaginavit; evulsit. Gave up his hold or claim on. (a) Gave up a debt. (b) Left the land to itself. (c) Threw down. (b) Exod. xxiii. 11; Jer. xvii. 4. (c) 2 Kings ix. 33. In 2 Sam. vi. 6, and 1 Chron. xiii. 9, 1, signifies according to Bochart, the oxen stuck fast: comparing the

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Au. Ver.-7 And the anger of the LORD was kindled against Uzzah; and God smote him there for his error [or, rashness], and there he died by the ark of God.

And God smote him there for his error. Bp. Patrick.-God smote him there for his error.] Or, "for his rashness," in touching the ark: some think it was because he was not a Levite, and therefore should not have touched it. But it is pretty plain that he was; being the brother of Eleazar, who was consecrated to look after the ark: which was the office of a Levite (1 Sam. vii. 1). But being a Levite, he was guilty of a double error: first, in not carrying the ark upon his shoulders, together with his brethren; and secondly, in touching it; which he ought not so much as to have seen: but it being covered by the priests, the Levites were to take hold of the staves, and carry it (Numb. iv. 15).

He died by the ark of God.] Or, "before the Lord," as it is expressed 1 Chron. xiii. 10, because the ark was the symbol of God's special presence.

Houb., Ken., Ged., Booth.-7 And the kindled against anger of Jehovah was Uzzah; and God smote him because he put forth his hand to the ark, &c.

Ken. As there has been a mistake then in the words expressing Uzzah's crime [in ver. 6]; so has there been in this verse which expresses his punishment. His crime was, that he put forth his hand to the ark; and we naturally expect to read, that the Lord smote him, because he put forth his hand to the ark. This reason indeed is not expressed in the Hebrew text; but it is in the Syr. and Ar. Versions. The Hebrew text reads; and the noun occurs nowhere else. But, had such a noun been ever found, signifying error or temeritas; it certainly would have had the pronoun here suffixed to it. The Vat. and Ald. editions of the Greek version omit these words; but the Alex. edition has (inserted) ε πроTETEιa: words, which seem to have been adopted into this copy from Theodoret. For

3 Y

Nobilius says, Theodoretus proponens quæs- locum Perez Ussa (h. e., cladem Ussæ) tionem, cur Oza sit a Deo percussus, ac vocavit, quod nomen etiamnum habet. narrans quosdam putasse eum dedisse pœnas τηs πрожEτEιas, videtur indicare hanc dic

Ver. 12-14.

tionem non se habuisse in Scriptura. Pro- of bab 122 12 bably then the Syr. and Ar. versions have

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אֶת־בֵּית עֹבֵד אֱדֹם וְאֶת־כָּל־ preserved the true reading ; according to יְהוָה אֲרוֹן הָאֱלֹהִים וַיֵּלֶךְ which the text will be, And the Lord smote דָּוִד וַיַּעַל אֶת־אֲרוֹן הָאֱלֹהִים מִבֵּית because he put forte, על אשר שלח את ידו ima אֲשֶׁר־לוֹ בַּעֲבוּר אֲרוֹן הָאֱלֹהִים וַיֵּלֶךְ 13 וַיְהִי. שלח for השל ; transposed, and one changed עֹבֵד אֱדֹם עִיר דָּוִד בְּשִׂמְחָה : כִּי צָעֲדוּ נְשְׂאֵי אֲרוֹן יְהוָה שִׁשָּׁה ,10 ,9 .Chron. xiii

his hand. So that we have here two letters

The parallel place, 1 Chron. xiii. 9, 10, strongly confirms both these corrections;

צְעָדִים וַיִּזְבַּח שׁוֹר וּמְרִיא : 14 וְדָוִד -and after, וישלח עזא את ידו for there we read מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר

אֵפוֹד בָּד :

. על אשר שלח ידו wards

Gesen. m. error, fault [so Prof. Lee], 2 Sam. vi. 7. R. No. II. [to go astray].

Ver. 8.

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για μη ip κόρη της γης : ποπ είε τοπος

καὶ ἠθύμησε Δαυὶδ ὑπὲρ οὗ διέκοψε Κύριος διακοπὴν ἐν τῷ Οζᾷ, καὶ ἐκλήθη ὁ τόπος ἐκεῖνος, Διακοπὴ Ὀζά, ἕως τῆς ἡμέρας ταύτης.

Au. Ver.-8 And David was displeased, because the LORD had made a breach upon [Heb., broken] Uzzah: and he called the name of the place Perez-uzzah [that is, the breach of Uzzah] to this day.

Pool.-David was displeased, or grieved [so Ged., Booth.], both for the sin, which he acknowledgeth, 1 Chron. xv. 2, 13, and for God's heavy judgment.

Bp. Patrick.-David was displeased.] He took it very heavily and was angry (as the word signifies), that there was any cause for such a breach; that is, such a destruction. For it detracted much from his authority and esteem, to have such an accident in the beginning of his reign, and at such a solemnity of great joy: which was hereby disturbed and interrupted. Perhaps he was troubled, being afraid that he also might suffer, for taking no better care about the carrying of the ark.

Houb.-Contristatus est.

Ged.-8 David was now grieved, because the Lord had stricken Uzah: and the name of the place is, unto this day, called PherezUzah [the striking of Uzah].

Dathe.-8 David autem hanc cladem, qua Jova Ussam affecerat, ægerrime tulit, et

12 καὶ ἀπηγγέλῃ τῷ βασιλεῖ Δαυίδ, λέγοντες, Εὐλόγησε Κύριος τὸν οἶκον ̓Αβεδδαρὰ, καὶ πάντα τὰ αὐτοῦ ἕνεκα τῆς κιβωτοῦ τοῦ Θεοῦ· καὶ ἐπορεύθη Δαυίδ, καὶ ἀνήγαγε τὴν κιβωτὸν τοῦ Κυρίου ἐκ τοῦ οἴκου ̓Αβεδδαρὰ εἰς τὴν πόλιν Δαυὶδ ἐν εὐφροσύνῃ. 13 καὶ ἦσαν μετ ̓ αὐτοῦ αἴροντες τὴν κιβωτὸν ἑπτὰ χοροὶ, καὶ θύμα μόσχος καὶ ἄρνες, 14 καὶ Δαυίδ ἀνεκρούετο ἐν ὀργάνοις ἡρμοσμένοις ἐνώπιον Κυρίου, καὶ ὁ Δαυὶδ ἐνδεδυκὼς στολὴν ἔξαλλον.

Au. Ver.-12 And it was told king David, saying, The LORD hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness.

13 And it was so, that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings.

14 And David danced before the LORD with all his might; and David was girded with a linen ephod.

12 So David went, &c.

Ged. So David went, and brought up the ark of God from the house of Obededom unto the city of David, with joyful solemnity: for there were with him seven choirs, and victims for sacrifices [LXX, Vulg., and so partly Josephus].

Booth.-12 So David went and brought up the ark of God from the house of Obededom into the city of David with gladness: for there was with David seven choirs, and victims were slaughtered [LXX, Vulg.].

Dr. A. Clarke.-12 So David-brought up the ark.] The Vulgate adds to this verse: And David had seven choirs, and a calf for

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