صموئيل الثاني

صموئيل الثاني 6:1

Ver. 1. Again, after he had been anointed. David consulted his officers, &c. (1

Par. xiii. 1.) and called a numerous assembly of the priests and people to meet him at Cariathiarim. --- Thousand, in arms, to protect the rest, (C.) who might probably amount to 300,000. H. --- This number Capel and Grotius would substitute for the one here mentioned. Some copies of the Sept. read 70,000. In the former assembly, there were 340, or 359, (C.) or 60 thousand. C. v. 1. H.

صموئيل الثاني 6:2

Ver. 2. 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 Par. insinuate, v. 6. See Jos. xv. 9, 60. ---

Invoked; or which is called "the ark of the Lord."

صموئيل الثاني 6:3

Ver. 3. Cart, out of respect, as the Philistines had done, 1 K. vi. 7. But God had ordered the Levites to carry it themselves, and the neglect here proved so dreadful; for which reason, David required the priests to attend when he removed the ark from the house of Obededom, 1 Par. xv.

12. --- Gabaa means "the hill of Cariathiarim," where the ark had been in the house of Abinadab, from the time of its being restored back by the Philistines.

Ch. --- Hunnius would multiply the places where the ark was fixed, to show, against Catholics, that the Church is not confined to one place; (Amama) as if Catholic did not maintain the universality of the Church! H.

صموئيل الثاني 6:5

Ver. 5. Wood. Heb. specifies "fir wood," of which the instruments were, perhaps, usually made.

صموئيل الثاني 6:6

Ver. 6. Nachon. 1 Par. Chidon. Heb. may be rendered, "prepared;" (Chal.) as they were almost arrived at the end (C.) of the procession. --- His hand, is wanting in Heb. Kennicott. --- Kicked.

Prot. "shook it." H.

صموئيل الثاني 6:7

Ver. 7. Rashness. Heb. shall, means also "error, ignorance," &c. Syr. and Arab.

better, "because he put forth his hand." Kennicott. --- Oza had touched the ark uncovered, (Serarius) shewing too little confidence in God, as if he could not have hindered it from falling; (Rabbins) or perhaps he was the advisor of the ark's being placed upon a cart, instead of the Levites' shoulders. T. --- It is not certain that he was a Levite; and the privilege belonged to the sons of Caath, who could claim this honour only after the ark had bee folded up with three covers. Moreover, the priests seem to have been always selected to carry the ark, after they came into the promised land, v. 3. 1 K. iv.

4. &c. It is hoped that the fault of Oza would be expiated by his sudden death, (C.) as his intention was laudable. T. --- But God would teach his ministers with what caution they were to treat sacred things, (C.) and how exactly all his injunctions were to be observed. H.

صموئيل الثاني 6:10

Ver. 10. Gethite, a native of Geth-remmon, a Levitical city; (Jos. xxi. 24,) or he might have been born at Geth; (C.) or his father might have resided there a long time, (Serar. T.) unless he was there with David. Salien. --- He was a Levite, 1 Par. xv. 18. and xvi. 5. and xxvi. 4. C.

صموئيل الثاني 6:12

Ver. 12. Choirs. Or companies of musicians. Ch. --- This sentence is not found in Heb. nor in S.

Jerom's version. C. --- The Vat. and Alex. Sept. have, "David brought the ark of the Lord from the house of Obeddara, into the city of David, with joy; (13) and there were seven choirs with him, taking up the ark, and the sacrifice, a calf and lamb; (14) and David played on tuneful organs before the Lord; and David had on a beautiful stole." H.

صموئيل الثاني 6:13

Ver. 13. Paces. So altars of turf (Grot.) were erected at this distance from each other, on each side of the road. The pagans have sometimes treated their emperors and deities with the like respect. Sueton. in Otho and Calig. --- Paris thus addresses Helena in Ovid's Heroic Epistles.

Ibis Dardanias ingens Regina per urbes,

Teque novam vulgus credet adesse Deam,

Quaque feres gressus, adolebunt cynnama flammæ,

Cœsaque sanguineam victima planget humum.

صموئيل الثاني 6:14

Ver. 14. Ephod which ordinarily was the habit of priests. But no law restrained others from using it, (C.) particularly on sacred occasions; as we often see laics in a surplice, when they have to sing Church music, &c. M. --- David had also on a cloak of byssus; (Paral.) and still Michol speaks as if he had been uncovered; because in this solemn ceremony, he was inspired to divest himself of his royal robes, and to act with a degree of enthusiasm; (H.) which would not have been otherwise becoming in a king. David is considered by some of the fathers as a figure of the priests of the new law; as he ate the loaves of proposition, was dressed like priests, &c. Sacerdos scitus erat David. 1 Iræn. iv. S. Amb. v. in Luc. vi. C.

صموئيل الثاني 6:16

Ver. 16. Leaping. Sept. "beating" musical instruments...she counted him as nothing, &c. H. ---

She rather partook of her father's disposition and pride. M.

صموئيل الثاني 6:18

Ver. 18. Blessed. Wishing all sorts of happiness. Only priests and kings perform this function publicly, 3 K. viii. 55. Afterwards David went to his palace, to impart the same blessing to his family, and particularly to the women, who had not been present. This is a vestige of the sacerdotal power, which masters of families formerly enjoyed.

صموئيل الثاني 6:19

Ver. 19. Cake, made very thin, with a mixture of oil. --- Beef, sufficient for a meal. --- Oil. This was much esteemed in those days. Many would translate the Heb. "a bottle of wine."

صموئيل الثاني 6:20

Ver. 20. Fellows. Sept. "dancers." Michol exaggerates, as David had been guilty of no indiscretion, v. 14. C. --- S. Gregory (Mor. xxvii. 27,) styles her "insane."

Yet Abulensis does not sufficiently approve of David's conduct. M.

صموئيل الثاني 6:22

Ver. 22. Eyes. Humility in a king is truly noble. --- Glorious. He accepts the compliment of Michol, though she had spoken ironically. H.

صموئيل الثاني 6:23

Ver. 23. Death. Thus was she punished. The five sons who are attributed to her (C. xxi. 8.) were only adopted; or perhaps we ought to read Merob, in stead of Michol; (C.) as the latter had been connected with Phaltiel, and not with Adriel, who was the former's husband. H.