extolled and magnified, not only among the Israelites, but the Philistines. And by this, saith Abarbinel, it was made known, that 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 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. essence, the ark of God, at which is invoked the name of Jehovah of hosts, who dwelleth between the cherubs. 3 And they set theark 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 quá 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 vn, 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,, Cariath-Baal, vel urbs Baal, eadem occurs twice together; probably one of them atque Cariathiarim. Conjiciebat Lud. Capshould be read, 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 Juda, 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 cover, 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. ipse Buxtorfius, Anticrit. p. 997, hoc vy, inquit, nusquam additur, ubi arca mentio præcessit. Nos vero non dubitamus, quin istud, sit legendum, et ascenderunt, et cum sequenti verbo 7, et imposuerunt, conjungendum; itaque punctum majus ante 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 fuisse collocandum. Omisere illud y his brethren, or brother, or Ahio walked," &c. Syrus et Arabs, quia id viderent ad anteBooth.-2 And David arose, and all the dicta necti non posse; quod tamen facere chief people who were with him, of the Clericus conatus est hoc modo: insidentis chiefs of Judah, and went to Gibeah [Syr., Cherubis arcæ impositis. Sed 1o. cum loci Arab.], of Kirjath-jearim to bring up thence | infiniti sunt, in quibus dicitur Deus habitare in arca super Cherubim, tum nullus est, in nadabi filii, duxerunt, 4 ita ut Ussa c) Cherubim, qui super cam (arcam) non omisso , הכרבים אשר עליו oporteret sic fuisse scriptum ,אשר pronoinine et tulerunt, וישאהו מבית אבינדב אשר בגבעה .4 a) Mem ante b) In textu quidem est, sed nullus interpretum antiquiorum bis legit y. 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. eam de domo Abinadab, quæ erat in colle. Hic Dathius [וַיֵּלֶךְ מִבַּעֲלֵי יְהוּדָה-.Maurer iterum persuadere vult lectoribus, Mem ante Τι ,deest articulus חֲדָשָׁה Ante [הָעֲגָלָה חֲדָשָׁה 3 (3) ועזא ואהיו: Oza autem, hoc modo, ועזא -et n facile excidere potuit. Con ה qui inter בני אבינדב נהגים את העגלה חדשה (4) ועזא עם JIN 205 757 Ini 'D'nino jos: Oza et Ahio filii Abinadab, ducebant plaustrum novum, Oza autem erat cum arca, Ahio autem ibat ante arcam. In iis verbis, Oza autem erat arca Dei, præparatur ad id, quod sequitur, Ozam tetigisse arcam, non Ahio ejus fratrem, quoniam Oza comitabatur arcam, Ahio vero antecedebat; simul nectitur series orationis, quæ in verbis сит sentiunt Ewaldus Gr. crit., p. 626; Hitzi- Ver. 5. יְהוָה בְּכָל עֲצֵי בְרוֹשִׁים manca erat, omisso nonine ejus, qui, ארון לִפְנֵי יְהוָה וּבְכִנּרוֹת וּבִנְבָלִים וּבְתְפִים וּבִמְנַעַנְעִים Jam vero, cur librarius nizbpqa 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 arca. 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, On all manner of instruments made of fir- 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־בְּרֶן נָכוֹן וַיִּשְׁלַח עָלָה -it) the wood of which the following instru אֶל־אֲרוֹן הָאֱלֹהִים וַיֹּאחֶז בּוֹ כִּי שָׁמְטְוּ הַבָּקְר: 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. ments are made; viz., either fir or box. 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 :: Sam. Played on all manner of fir-wood, 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 xvï, with might. 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 loose; as is seen immediately after. made the oxen break loose, or try to break Gesen.- (prepared, r. ) Nachon, pr. n. of a threshing-floor, 2 Sam. vi. 6. In the parall. passage 1 Chr. xiii. 9 it is . Uzzah put forth his hand. Houb.y. 1o. Legendum &, ut 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 Maurer.—ding, Variis lignis any word, than this word sametu, which we abietinis, i.e., instrumentis musicis ex ligno translate shook it. That which is nearest to abietino confectis et citharis et nabliis cet. the truth, Bochartus thinks, is our marginal Chronica xiii. 8 exhibent, translation, they stumbled. Yet this is mere omnibus viribus: et canticis et citharis et guessing, for it hath no foundation either in the Hebrew or the neighbouring languages.y 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. strike; 1. pp. i.q. yy, to smite, to 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 , 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. b, cœnum tenue. Syr. Aš▲, eduxit, ix. 33. καὶ ἐθυμώθη ὀργῇ Κύριος τῷ Οζᾷ, καὶ ἔπαισεν αὐτὸν ἐκεῖ ὁ Θεὸς, καὶ ἀπέθανεν ἐκεῖ παρὰ τὴν κιβωτὸν τοῦ Κυρίου ἐνώπιον τοῦ eoû. 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 anger of Jehovah was kindled against Uzzah; and God smote him because he put forth his hand to the ark, &c. Ken. As there has been a mistake then evaginavit; evulsit. Gave up his hold or in the words expressing Uzzah's crime [in claim on. (a) Gave up a debt. (b) Left ver. 6]; so has there been in this verse the land to itself. (c) Threw down. (b) which expresses his punishment. His crime Exod. xxiii. 11; Jer. xvii. 4. (c) 2 Kings was, that he put forth his hand to the ark; In 2 Sam. vi. 6, and 1 Chron. and we naturally expect to read, that the xiii. 9, 1, signifies according to Lord smote him, because he put forth his Bochart, the oxen stuck fast: comparing the 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) επ πроTETEιa: words, which seem to have been adopted into this copy from Theodoret. For Arab. . LXX, πepiéσmaσev avrny & póoxos, and égékλivev avtηv. Vulg., calcitrabant boves; bos lasciviens paululum in clinaverat eam. Houb.-2 Quia succutiebant eam boves. Ver. 7. VOL. II. 3 Y Nobilius says, Theodoretus proponens quæs- locum Perez Ussa (h. e., cladem Ussa) tionem, cur Oza sit a Deo percussus, ac vocavit, quod nomen etiamnum habet. narrans quosdam putasse eum dedisse pœnas τηs πрoñeteias, videtur indicare hanc dic tionem non se habuisse in Scriptura. Probably then the Syr. and Ar. versions have Ver. 12-14. nin? יְהוָה אֶת-בֵּית עֹבֵד אֱדֹם וְאֶת־כָּל־ preserved the true reading; according to דָּוִד וַיַּעַל אֶת־אֲרוֹן הָאֱלֹהִים מִבֵּית because he put forth, על אשר שלח את ידו hima אֲשֶׁר־לוֹ בַּעֲבוּר אֲרְוֹן הָאֱלֹהִים וַיֵּלֶךְ which the text will be, and the Lord smote by his hand. So that we have here two letters mèp 13 וַיְהִי .שלה for השל ; transposed, and one changed עֹבֵד אֱדֹם עִיר דָּוִד בְּשִׂמְחָה : כִּי צָעֲדוּ נְשְׂאֵי אֲרוֹן יְהוָה שִׁשָּׁה ,10 ,9 .The parallel place, 1 Chron. xiii strongly confirms both these corrections; 14 וְדָוִד -and after, וישלח עזא את ידו for there we read . על אשר שלח ידו wards Gesen.m. error, fault [so Prof. Lee], 2 Sam. vi. 7. R. No. II. [to go astray]. Ver. 8. κόρη τους την : παεπ τοπος καὶ ἠθύμησε Δαυὶδ ὑπὲρ οὗ διέκοψε Κύριος διακοπὴν ἐν τῷ Ὀζᾷ, καὶ ἐκλήθη ὁ τόπος ἐκεῖνος, Διακοπὴ Ὀζᾶ, 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 |