TRV
Translation
King James Version
So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obededom the Gittite.
Complete Jewish Bible
So David would not bring the ark of ADONAI into the City of David; rather, David took it over to the house of 'Oved-Edom the Gitti.
Berean Standard Bible
So he was unwilling to move the ark of the LORD to the City of David; instead, he took it aside to the house of Obed-edom the Gittite.
American Standard Version
So David would not remove the ark of Jehovah unto him into the city of David; but David carried it aside into the house of Obed-edom the Gittite.
World English Bible Messianic
So David would not move the LORD’s ark to be with him in the city of David; but David carried it aside into the house of Obed-Edom the Gittite.
Geneva Bible (1599)
So Dauid would not bring the Arke of the Lord vnto him into the citie of Dauid, but Dauid caried it into ye house of Obed-edom a Gittite.
Young's Literal Translation
And David hath not been willing to turn aside unto himself the ark of Jehovah, to the city of David, and David turneth it aside to the house of Obed-Edom the Gittite,
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In the KJVVerse 8,168 of 31,102
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Commentary on 2 Samuel 6 verses 6–11
6 ¶ And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it.
7 And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.
8 And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perezuzzah to this day.
9 And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me?
10 So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obededom the Gittite.
11 And the ark of the LORD continued in the house of Obededom the Gittite three months: and the LORD blessed Obededom, and all his household.
We have here Uzzah struck dead for touching the ark, when it was upon its journey towards the city of David, a sad providence, which damped their mirth, stopped the progress of the ark, and for the present, dispersed this great assembly, which had come together to attend it, and sent them home in a fright.
I. Uzzah's offence seems very small. He and his brother Ahio, the sons of Abinadab, in whose house the ark had long been lodged, having been used to attend it, to show their willingness to prefer the public benefit to their own private honour and advantage, undertook to drive the cart in which the ark was carried, this being perhaps the last service they were likely to do it; for others would be employed about it when it came to the city of David. Ahio went before, to clear the way, and, if need were, to lead the oxen. Uzzah followed close to the side of the cart. It happened that the oxen shook it, Sa2 6:6. The critics are not agreed about the signification of the original word: They stumbled (so our margin); they kicked (so some), perhaps against the goad with which Uzzah drove them; they stuck in the mire, by some. By some accident or other the ark was in danger of being overthrown. Uzzah thereupon laid hold of it, to save it from falling, we have reason to think with a very good intention, to preserve the reputation of the ark and to prevent a bad omen. Yet this was his crime. Uzzah was a Levite, but priests only might touch the ark. The law was express concerning the Kohathites, that, though they were to carry the ark by the staves, yet they must not touch any holy thing, lest they die, Num 4:15. Uzzah's long familiarity with the ark, and the constant attendance he had given to it, might occasion his presumption, but would not excuse it.
II. His punishment for this offence seems very great (Sa2 6:7): The anger of the Lord was kindled against him (for in sacred things he is a jealous God) and he smote him there for his rashness, as the word is, and struck him dead upon the spot. There he sinned, and there he died, by the ark of God; even the mercy-seat would not save him. Why was God thus severe with him? 1. The touching of the ark was forbidden to the Levites expressly under pain of death - lest they die; and God, by this instance of severity, would show how he might justly have dealt with our first parents, when they had eaten that which was forbidden under the same penalty - lest you die. 2. God saw the presumption and irreverence of Uzzah's heart. Perhaps he affected to show, before this great assembly, how bold he could make with the ark, having been so long acquainted with it. Familiarity, even with that which is most awful, is apt to breed contempt. 3. David afterwards owned that Uzzah died for an error they were all guilty of, which was carrying the ark in a cart. Because it was not carried on the Levites' shoulders, the Lord made that breach upon us, Ch1 15:13. But Uzzah was singled out to be made an example, perhaps because he had been most forward in advising that way of conveyance; however he had fallen into another error, which was occasioned by that. Perhaps the ark was not covered, as it should have been, with the covering of badgers' skins (Num 4:6), and that was a further provocation. 4. God would hereby strike an awe upon the thousands of Israel, would convince them that the ark was never the less venerable for its having been so long in mean circumstances, and thus he would teach them to rejoice with trembling, and always to treat holy things with reverence and holy fear. 5. God would hereby teach us that a good intention will not justify a bad action; it will not suffice to say of that which is ill done that it was well meant. He will let us know that he can and will secure his ark, and needs not any man's sin to help him to do it. 6. If it was so great a crime for one to lay hold on the ark of the covenant that had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? To the wicked God says, What hast thou to do to take my covenant in thy mouth? Psa 50:16. Friend, how camest thou in hither? If the ark was so sacred, and not to be touched irreverently, what is the blood of the covenant? Heb 10:29.
III. David's feelings on the infliction of this stroke were keen, and perhaps not altogether as they should have been. He should have humbled himself under God's hand, confessed his error, acknowledged God's righteousness, and deprecated the further tokens of his displeasure, and then have gone on with the good work he had in hand. But we find, 1. He was displeased. It is not said because Uzzah had affronted God, but because God had made a breach upon Uzzah (Sa2 6:8): David's anger was kindled. It is the same word that is used for God's displeasure, Sa2 6:7. Because God was angry, David was angry and out of humour. As if God might not assert the honour of his ark, and frown upon one that touched it rudely, without asking David leave. Shall mortal man pretend to be more just than God, arraign his proceedings, or charge him with iniquity? David did not now act like himself, like a man after God's own heart. It is not for us to be displeased at any thing that God does, how unpleasing soever it is to us. The death of Uzzah was indeed an eclipse to the glory of a solemnity which David valued himself upon more than any thing else, and might give birth to some speculations among those that were disaffected to him, as if God were departing from him too; but he ought nevertheless to have subscribed to the righteousness and wisdom of God in it, and not to have been displeased at it. When we lie under God's anger we must keep under our own. 2. He was afraid, Sa2 6:9. It should seem he was afraid with amazement; for he said, How shall the ark of the Lord come to me? As if God sought advantages against all that were about him, and was so extremely tender of his ark that there was no dealing with it; and therefore better for him to keep it at a distance. Que procul a Jove, procul a fulmine - To retire from Jove is to retire from the thunder-bolt. He should rather have said, "Let the ark come to me, and I will take warning by this to treat it with more reverence." Provoke me not (says God, Jer 25:6) and I will do you no hurt. Or this may be looked upon as a good use which David made of this tremendous judgment. He did not say, "Surely Uzzah was a sinner above all men, because he suffered such things," but is concerned for himself, as one conscious, not only of his own unworthiness of God's favour, but his obnoxiousness to God's displeasure. "God might justly strike me dead as he did Uzzah. My flesh trembles for fear of thee," Psa 119:120. This God intends in his judgments, that others may hear and fear. David therefore will not bring the ark into his own city (Sa2 6:10) till he is better prepared for its reception. 3. He took care to perpetuate the remembrance of this stroke by a new name he gave to the place: Perez-uzzah, the breach of Uzzah, Sa2 6:8. He had been lately triumphing in the breach made upon his enemies, and called the place Baal-perazim, a place of breaches. But here is a breach upon his friends. When we see one breach, we should consider that we know not where the next will be. The memorial of this stroke would be a warning to posterity to take heed of all rashness and irreverence in dealing about holy things; for God will be sanctified in those that come nigh unto him. 4. He lodged the ark in a good house, the house of Obed-edom a Levite, which happened to be near the place where this disaster happened, and there, (1.) It was kindly entertained and welcomed, and continued there three months, Sa2 6:10, Sa2 6:11. Obed-edom knew what slaughter the ark had made among the Philistines that imprisoned it and the Bethshemites that looked into it. He saw Uzzah struck dead for touching it, and perceived that David himself was afraid of meddling with it; yet he cheerfully invites it to his own house, and opens his doors to it without fear, knowing it was a savour of death unto death only to those that treated it ill. "O the courage," says bishop Hall, "of an honest and faithful heart! nothing can make God otherwise than amiable to his own people: even his very justice is lovely." (2.) It paid well for its entertainment: The Lord blessed Obed-edom and all his household. The same hand that punished Uzzah's proud presumption rewarded Obed-edom's humble boldness, and made the ark to him a savour of life unto life. Let none think the worse of the gospel for the judgements inflicted on those that reject it, but set in opposition to them the blessings it brings to those that duly receive it. None ever had, nor ever shall have, reason to say that it is in vain to serve God. Let masters of families be encouraged to keep up religion in their families, and to serve God and the interests of his kingdom with their houses and estates, for that is the way to bring a blessing upon all they have. The ark is a guest which none shall lose by that bid it welcome. Josephus says that, whereas before Obed-edom was poor, on a sudden, in these three months, his estate increased, to the envy of his neighbours. Piety is the best friend to prosperity. In wisdom's left hand are riches and honour. His household shared in the blessing. It is good living in a family that entertains the ark, for all about it will fare the better for it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Following the devastating judgment on Uzzah for improperly touching the Ark of the Covenant, 2 Samuel 6:10 marks a pivotal moment in David's attempt to bring the sacred Ark to Jerusalem. Overwhelmed by a profound fear and reverence for God's holiness, David abruptly halted the procession, choosing instead to divert the Ark to the nearby residence of Obed-Edom the Gittite. This immediate change of plans underscores David's newfound understanding of divine protocol and the severe consequences of approaching God's holy presence without proper reverence and obedience, setting the stage for a period of divine blessing and a subsequent, correctly executed, transfer of the Ark.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Contrast is powerfully evident in David's initial eager determination to bring the Ark into Jerusalem versus his sudden, overwhelming fear and reluctance after Uzzah's death. This highlights the stark difference between human presumption and divine holiness. Foreshadowing is also present, as the decision to place the Ark in Obed-Edom's house sets the stage for the subsequent narrative of blessing (2 Samuel 6:11-12), indicating that while God judges disobedience, His presence also abundantly blesses those who honor Him and approach His holiness correctly. There is a subtle irony in the Ark, which represents the presence of the God of Israel, being housed by a "Gittite," a term often associated with the Philistines, Israel's enemies. However, this irony is resolved by the understanding that Obed-Edom was a Levite from Gath-Rimmon, transforming potential irony into a demonstration of God's blessing extending even to those on the fringes of the community, provided they are obedient. Finally, the Ark itself serves as potent symbolism, representing God's tangible presence, His throne, and the covenant relationship, demanding utmost reverence and adherence to divine law.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 6:10 stands as a profound theological statement on the nature of God's holiness and the necessity of approaching Him on His terms. The preceding judgment on Uzzah, and David's subsequent fear and diversion of the Ark, underscore that God is not a tame deity to be manipulated or approached casually. His holiness is consuming, and His commands are not arbitrary but are given for the well-being and protection of His people, and to uphold His own glory. This event serves as a crucial lesson for David and for Israel: true worship and service must be rooted in reverence and obedience, not merely good intentions or human innovation. The temporary placement of the Ark in Obed-Edom's house, and the subsequent blessing, further illustrate that while God's holiness demands respect and can bring judgment, His presence also brings immense blessing to those who host it according to His will. This passage emphasizes a tension between the awesome, unapproachable nature of God and His desire to dwell among His people, a tension that is ultimately resolved in the person of Christ.
REFLECTION AND APPLICATION
2 Samuel 6:10 offers timeless lessons for believers today concerning our approach to God and His sacred things. David's initial presumptuousness and subsequent fear serve as a powerful reminder that God's holiness demands our utmost reverence and obedience to His revealed will, not just our good intentions or emotional fervor. We are called to learn from David's pause, to reflect on our own spiritual practices, and to ensure that our worship, service, and daily lives are aligned with God's Word. This means not taking God's presence for granted, nor treating His commands lightly. Just as the Ark brought both judgment and blessing, God's presence in our lives can be a source of profound blessing when honored correctly, or a source of discipline when disregarded. The experience of Obed-Edom, who received abundant blessing for hosting the Ark reverently, encourages us to embrace God's presence in our homes and communities with a spirit of humble obedience, trusting that His ways lead to life and flourishing. It prompts us to ask: Are we approaching God on our terms, or on His? Are we willing to pause, learn, and adjust our ways when confronted with His truth?
Questions for Reflection
FAQ
Why was Uzzah struck down for touching the Ark, and how does this relate to David's decision in 2 Samuel 6:10?
Answer: Uzzah was struck down because he violated a clear divine command regarding the Ark of the Covenant. According to Mosaic Law, specifically Numbers 4:15 and Exodus 25:14, the Ark was to be carried only by Levites using poles inserted through rings on its sides, ensuring no one touched the sacred object directly. Furthermore, it was not to be transported on a cart, a method used by the Philistines (1 Samuel 6:7-8). Uzzah's act, though seemingly well-intentioned to prevent the Ark from falling, was an act of presumptuousness and disobedience to God's explicit instructions. God's holiness is absolute, and His commands are not arbitrary; they are given to protect His people and uphold His glory. Uzzah's death served as a stark, immediate lesson to David and all Israel about the immense reverence and strict obedience required when dealing with God's presence. Consequently, 2 Samuel 6:10 shows David's profound fear and decision to halt the procession, recognizing that the Ark could not be treated casually or transported by human innovation, but only according to divine protocol.
Who was Obed-Edom the Gittite, and why was the Ark placed in his house?
Answer: Obed-Edom is described as "the Gittite," which initially might suggest he was from the Philistine city of Gath. However, biblical scholars widely agree, based on parallel accounts in 1 Chronicles, that he was a Levite from the town of Gath-Rimmon, a Levitical city in the territory of Dan (Joshua 21:24-25). This is crucial because only Levites were authorized to handle and care for the Ark. His family is later mentioned as gatekeepers and musicians in the temple service (1 Chronicles 15:18, 1 Chronicles 26:4-5). David placed the Ark in Obed-Edom's house because, after Uzzah's death, David was filled with fear and realized the need for proper protocol. Obed-Edom's Levitical lineage made his household a suitable, temporary, and divinely sanctioned place for the Ark to reside. The subsequent blessing upon Obed-Edom's house (2 Samuel 6:11) demonstrated God's favor on those who honored His presence correctly, providing David with the confidence to properly transport the Ark to Jerusalem later.
CHRIST-CENTERED FULFILLMENT
The Ark of the Covenant, central to 2 Samuel 6:10, was the preeminent symbol of God's presence among His people, a tangible representation of His holiness and the covenant relationship. In Christ, we find the ultimate fulfillment of what the Ark foreshadowed. Jesus is not merely a symbol but the very embodiment of God's dwelling among humanity, the Word made flesh who dwelt among us. He is the true and perfect Ark, in whom all the fullness of the Deity lives in bodily form. The fear and reverence David felt for the Ark, stemming from God's holiness, are rightly directed toward Christ, who perfectly reveals the Father. Through His atoning sacrifice on the cross, Jesus has opened a new and living way for us to draw near to God with a sincere heart in full assurance of faith, a privilege Uzzah and even David, in his initial error, did not fully comprehend. While the Old Covenant demanded strict adherence to ritual for access to God's presence, the New Covenant, established through Christ's blood, grants us access by grace through faith, transforming the "fear of the Lord" from terror of judgment into a reverent awe and worship of the One who has reconciled us to God. Now, through the indwelling Holy Spirit, believers themselves become temples of the Holy Spirit, embodying God's presence in the world, a profound fulfillment of the Ark's purpose to dwell among His people.