6<\/strong>. to Baalah<\/em>, that is, to<\/em> Kiriath<\/strong> – jearim<\/em> ] Cp. Jos 15:9<\/span>; in Jos 15:60<\/span> Kiriath-baal<\/em>. Its site has not been certainly identified; cp. Kirkpatrick’s note on 2Sa 6:2<\/span>.<\/p>\n that dwelleth<\/em> between the cherubims<\/em> ] R.V. that sitteth upon the cherubim<\/strong>; cp. Eze 1:26<\/span>.<\/p>\n whose name is called<\/em> on it] R.V. which is called by the Name<\/strong>; the God whose is the ark is here distinguished from the gods of the nations as the God who bears the ineffable Name.<\/p>\n Verse 6<\/span>. Whose name is called<\/B><\/I> on it.<\/B>] “Where his name is invoked.” – T<\/I>.<\/P> And so the Hebrew, asher nikra shem<\/I>, should be understood, his name was not called on it<\/I>, but invoked<\/I> at it<\/I>.<\/P> <\/p>\n That is, to Kirjath-jearim; <\/B>which explication is justified by Jos 15:9<\/span>,60<\/span>, where the same city is called by both names. <\/P> Object.<\/B> They are said to go from this Baale<\/I>, 2Sa 6:2<\/span>. <\/P> Answ.<\/B> 1. Some learned men render that place also to Basle<\/I>, the particle mem<\/I> being sometimes used for to<\/I> amongst the Hebrews, and especially amongst the Arabians. <\/P> 2. Both were true; they first went to Baale<\/I> for the ark, as is here said, and then went from Baale to bring, or to carry<\/I>, (for the word signifies either,) or carrying, from thence the ark of God, as is there related<\/I>. But of this and other difficulties or differences between these two relations, See Poole “2Sa 6:1<\/span>” and following. <\/P> <\/p>\n 6-14. David went up, and all srael,to Baalah<\/B>(See on 2Sa 6:1-11<\/span>).<\/P> whose name is called onit<\/B>rather, “who is worshipped there” (2Sa6:2<\/span>).<\/P><\/p>\n [See comments on 1Ch 13:5]<\/span>.<\/p>\n see note on: 2Sa 6:1<\/span><\/p>\n (6) From this point our narrative coincides with that of 2Sa. 6:2-11<\/span>. The original text was plainly the same, whether the chronicler drew directly from the Book of Samuel, or from another source. Such differences as appear consist of abridgments, paraphrases, and corrections.<\/p>\n All Israel.<\/strong>Samuel, All the people that were with him.<\/p>\n To Baalah.<\/strong>Jos. 15:60<\/span>, Kirjath-baal, which is Kirjath-jearim. Baas town was doubtless the original name. Town of woods describes the position of the place. Our text appears more correct than that of Samuel, which has, And David rose and went, and all the people that were with him, from BaalJudah. The Targum, LXX., and Syriac, translate that which the Authorised Version gives as a proper name, The people that were with him of the cities lords men of Judah. If this be right, perhaps Baalah has fallen out of the text of Samuel owing to its resemblance to the word baal<\/em>. lords. Kirjathjearim is the modern Erma, four miles east of Ain Shems<\/em> (Bethshemesh).Palestine Exploration Fund Quarterly Statement, October,<\/em> 1881.<\/p>\n The Lord, that dwelleth between the cherubims.<\/strong>Rather, Jehovah, who sitteth upon the cherubim<\/em> (comp. Psa. 16:11<\/span>; Psa. 80:2<\/span>; Isa. 37:16<\/span>).<\/p>\n Whose name is called on it.<\/strong>The Hebrew is, who (or which) is called Name. The Israelites in later days avoided all mention of the Divine name of Jehovah<\/em>, and substituted hashshm<\/em> the Name (comp. Lev. 24:16<\/span>, and the Third Commandment). A comparison with 2Sa. 6:2<\/span>, however, suggests that a word meaning upon it (lw<\/em>), has fallen out. In that case the literal rendering will be, upon which<\/em> (i.e., the Ark) the Name<\/em> (of Jehovah) is called=<\/em> which is called by the name (of Jehovah). The Ark was often called the Ark of Jehovah (1Ch. 15:3<\/span>). The Hebrew and Targum of Samuel favour this. Some MSS. of Chron. read there (shm<\/em>) instead of name (shm<\/em>). This, gives the meaning, who is invoked there<\/em> (at the Ark). Comp. the LXX. .<\/p>\n 1Ch 13:6<\/span><\/em><\/strong>. <\/strong>The ark of God the Lord, that dwelleth, <\/em><\/strong>&c.<\/strong> The ark of the Lord<\/em> God, who sitteth upon the cherubim, where his name is invoked. <\/em>Houbigant. <\/p>\n REFLECTIONS.<\/strong>1st, No sooner was David gone up from Hebron, and had secured the fortress of Jerusalem, where he resolved to take up his future abode, than he was solicitous to raise the neglected ark from its obscurity, and to bring it to a more honourable place. <\/p>\n 1. He proposes the matter to his great men and officers for their advice and concurrence. They had neglected the ark in the days of Saul, when religion went greatly to decay. It would be now the stability of the kingdom, and the happiness of the land, to enjoy the divine presence and favour; and therefore, if it seemed good to them, as he doubted not they would approve the motion, they would without delay collect the priests and Levites, and the principal men of the land, to attend the solemnity of bringing up the ark to Jerusalem. Note; <\/em>(1.) To have God with us, should be our first and chief desire, as the foundation of all true felicity. (2.) Respect paid to those whom we might command, engages their consent to our wishes, and is the way to be obeyed with cheerfulness. <\/p>\n 2. The proposal was very much applauded; the congregation assembled from one end of the land to the other, and with great joy began the procession. Note; <\/em>(1.) It is matter of unspeakable joy to true Israelites, to see the drooping cause of God revive. (2.) Widen princes are promoters of godliness, it should stir up ministers and people to correspond with their pious designs. <\/p>\n 2nd, The error they committed in removing the ark, has been already observed, 2 Samuel 6<\/span> as well as the death of Uzza, and the interruption of the solemnity consequent thereupon. It may teach us, 1. Careful attention in the divine prescription, and not to make light of the least commandment. 2. That ignorance in those who minister before the ark, is especially criminal. 3. That in the midst of every earthly joy, we have need to tremble. 4. That discouraging providences are apt to cool our zeal in the way of duty; so that, like David in the present instance, we stop short. 5. The same word of God, like the ark to Uzzah and Obed-edom, is to one man the savour of life unto life, to another the savour of death unto death. <\/p>\n <\/p>\n <\/em><\/p>\n 1Ch 13:6 And David went up, and all Israel, to Baalah, [that is], to Kirjathjearim, which [belonged] to Judah, to bring up thence the ark of God the LORD, that dwelleth [between] the cherubims, whose name is called [on it].<\/p>\n <\/em><\/p>\n Ver. 6. That is, to Kirjathjearim.<\/strong> ] Called also Kirjathbaal. Jos 15:60 For more notes on this and the following verses, see on 2Sa 6:2-10<\/span> . See Trapp on “<\/em> 2Sa 6:2 “<\/em> &c<\/p>\n Kirjath-jearim. Compare 2Sa 6:2, where it is Baale of Judah. <\/p>\n God. Elohim (with Art.) = the [true] God. App-4. <\/p>\n Whose name is called on it = where His Name is invoked. <\/p>\n Baalah: Jos 15:9, Jos 15:60, 2Sa 6:2, Baale <\/p>\n that dwelleth: Exo 25:22, Num 7:89, 1Sa 4:4, 2Ki 19:15, Psa 80:1, Psa 99:1, Isa 37:16 <\/p>\n whose name: Exo 20:24, Exo 23:21, Num 6:27, 1Ki 8:16 <\/p>\n Reciprocal: Jos 9:17 – Kirjathjearim Jos 18:14 – Kirjathbaal Jdg 18:12 – Kirjathjearim 1Sa 6:21 – Kirjathjearim 1Sa 7:1 – Kirjathjearim 1Ch 2:50 – Kirjathjearim 1Ch 13:5 – Kirjathjearim 2Ch 1:4 – the ark Psa 132:6 – we found<\/p>\n 1Ch 13:6. David went up, and all Israel, to Baalah, that is, Kirjath-jearim Which explication is justified by Jos 15:9; Jos 15:60, where the same city is called by both names: see note on 2Sa 6:2. The ark of God the Lord, that dwelleth between the cherubim Showing himself in a singular manner present or visible between the cherubim, before which his name was called upon, 2Sa 6:1. <\/p>\n And David went up, and all Israel, to Baalah, [that is], to Kirjath-jearim, which [belonged] to Judah, to bring up thence the ark of God the LORD, that dwelleth [between] the cherubims, whose name is called [on it]. 6. to Baalah, that is, to Kiriath – jearim ] Cp. Jos 15:9; in Jos 15:60 Kiriath-baal. … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 13:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-10778","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10778","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=10778"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10778\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=10778"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=10778"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=10778"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"