TRV
Translation
King James Version
And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.
KJV (with Strong's)
And David H1732 arose H6965, and went H3212 with all the people H5971 that were with him from Baale of Judah H1184, to bring up H5927 from thence the ark H727 of God H430, whose name H8034 is called H7121 by the name H8034 of the LORD H3068 of hosts H6635 that dwelleth H3427 between the cherubims H3742.
Complete Jewish Bible
Then David, taking along the entire force he had with him then, set out for Ba'alei-Y'hudah to bring up from there the ark of God, which bears the Name, the name of ADONAITzva'ot enthroned above the k'ruvim.
Berean Standard Bible
And he and all his troops set out for Baale of Judah to bring up from there the ark of God, which is called by the Name— the name of the LORD of Hosts, who is enthroned between the cherubim that are on it.
American Standard Version
And David arose, and went with all the people that were with him, from Baale-judah, to bring up from thence the ark of God, which is called by the Name, even the name of Jehovah of hosts that sitteth above the cherubim.
World English Bible Messianic
David arose, and went with all the people who were with him, from Baale Judah, to bring up from there the ark of God, which is called by the Name, even the name of the LORD of Hosts who sits above the cherubim.
Geneva Bible (1599)
And Dauid arose and went with all the people that were with him from Baale of Iudah to bring vp from thence the Arke of God, whose name is called by the Name of the Lord, of hostes, that dwelleth vpon it betweene the Cherubims.
Young's Literal Translation
and David riseth and goeth, and all the people who are with him, from Baale-Judah, to bring up thence the ark of God, whose name hath been called--the name of Jehovah of Hosts, inhabiting the cherubs--upon it.
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In the KJVVerse 8,160 of 31,102
Study This Verse
Commentary on 2 Samuel 6 verses 1–5
1 ¶ Again, David gathered together all the chosen men of Israel, thirty thousand.
2 And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.
3 And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.
4 And they brought it out of the house of Abinadab which was at Gibeah, accompanying the ark of God: and Ahio went before the ark.
5 And David and all the house of Israel played before the LORD on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals.
We have not heard a word of the ark since it was lodged in Kirjath-jearim, immediately after its return out of its captivity among the Philistines (Sa1 7:1, Sa1 7:2), except that, once, Saul called for it, Sa1 14:18. That which in former days had made so great a figure is now thrown aside, as a neglected thing, for many years. And, if now the ark was for so many years in a house, let it not seem strange that we find the church so long in the wilderness, Rev 12:14. Perpetual visibility is no mark of the true church. God is graciously present with the souls of his people even when they want the external tokens of his presence. But now that David is settled in the throne the honour of the ark begins to revive, and Israel's care of it to flourish again, wherein also, no doubt, the good people among them had been careful, but they lacked opportunity. See Phi 4:10.
I. Here is honourable mention made of the ark. Because it had not been spoken of a great while, now that it is spoken of observe how it is described (Sa2 6:2): it is the ark of God whose name is called by the name of the Lord of hosts that dwelleth between the cherubim, or at which the name, even the name of the Lord of hosts, was called upon, or upon which the name of the Lord of hosts was called, or because of which the name is proclaimed, the name of the Lord of hosts (that is, God was greatly magnified in the miracles done before the ark), or the ark of God, who is called the name (Lev 24:11, Lev 24:16), the name of the Lord of hosts, sitting on the cherubim upon it. Let us learn hence, 1. To think and speak highly of God. He is the name above every name, the Lord of hosts, that has all the creatures in heaven and earth at his command, and receives homage from them all, and yet is pleased to dwell between the cherubim, over the propitiatory or mercy-seat, graciously manifesting himself to his people, reconciled in a Mediator, and ready to do them good. 2. To think and speak honourably of holy ordinances, which are to us, as the ark was to Israel, the tokens of God's presence (Mat 28:2), and the means of our communion with him, Psa 27:4. It is the honour of the ark that it is the ark of God; he is jealous for it, is magnified in it, his name is called upon it. The divine institution puts a beauty and grandeur upon holy ordinances, which otherwise have no form nor comeliness. Christ is our ark. In and by him God manifests his favour and communicates his grace to us, and accepts our adoration and addresses.
II. Here is an honourable attendance given to the ark upon the removal of it. Now, at length, it is enquired after, David made the motion (Ch1 13:1-3), and the heads of the congregation agreed to it, Sa2 6:4. All the chosen men of Israel are called together to grace the solemnity, to pay their respect to the ark, and to testify their joy in its restoration. The nobility and gentry, elders and officers, came to the number of 30,000 (Sa2 6:1), and the generality of the common people besides (Ch1 13:5); for, some think, it was done at one of the three great festivals. This would make a noble cavalcade, and would help to inspire the young people of the nation, who perhaps had scarcely heard of the ark, with a great veneration for it, for this was certainly a treasure of inestimable value which the king himself and all the great men waited upon, and were a guard to.
III. Here are great expressions of joy upon the removal of the ark, Sa2 6:5. David himself, and all that were with him that were musically inclined, made use of such instruments as they had to excite and express their rejoicing upon this occasion. It might well put them into a transport of joy to see the ark rise out of obscurity and move towards a public station. It is better to have the ark in a house than not at all, better in a house than a captive in Dagon's temple; but it is very desirable to have it in a tent pitched on purpose for it, where the resort to it may be more free and open. As secret worship is better the more secret it is, so public worship is better the more public it is; and we have reason to rejoice when restraints are taken off, and the ark of God finds welcome in the city of David, and has not only the protection and support, but the countenance and encouragement, of the civil powers; for joy of this they played before the Lord. Note, Public joy must always be as before the Lord, with an eye to him and terminating in him, and must not degenerate into that which is carnal and sensual. Dr. Lightfoot supposes that, upon this occasion, David penned the 68th Psalm, because it begins with that ancient prayer of Moses at the removing of the ark, Let God arise, and let his enemies be scattered; and notice is taken there (v. 25) of the singers and players on instruments that attended, and (v. 27) of the princes of several of the tribes; and perhaps those words in the last verse, O God, thou art terrible out of thy holy places, were added upon occasion of the death of Uzzah.
IV. Here is an error that they were guilty of in this matter, that they carried the ark in a cart or carriage, whereas the priests should have carried it upon their shoulders, Sa2 6:3. The Kohathites that had the charge of the ark had no wagons assigned them, because their service was to bear it upon their shoulders, Num 7:9. The ark was no such heavy burden but that they might, among them, have carried it as far as Mount Sion upon their shoulders, they needed not to put it in a cart like a common thing. It was no excuse for them that the Philistines had done so and were not punished for it; they knew no better, nor had they any priests or Levites with them to undertake the carrying of it; better carry it in a cart than that any of Dagon's priests should carry it. Philistines may cart the ark with impunity; but, if Israelites do so, they do it at their peril. And it mended the matter very little that it was a new cart; old or new, it was not what God had appointed. I wonder how so wise and good a man as David was, that conversed so much with the law of God, came to be guilty of such an oversight. We will charitably hope that it was because he was so extremely intent upon the substance of the service that he forgot to take care of this circumstance.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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SUMMARY
Second Samuel 6:2 initiates the momentous account of King David's attempt to bring the Ark of the Covenant, the tangible symbol of God's presence, from Baale of Judah (Kiriath-jearim) to Jerusalem. This act underscores David's fervent desire to centralize worship and establish Jerusalem not only as the political capital but also as the spiritual heart of Israel, emphasizing the profound reverence due to the Ark as the dwelling place of the "LORD of hosts" between the cherubim.
CONTEXT
Literary Context: This verse opens a pivotal narrative in the book of 2 Samuel, immediately following David's consolidation of power over all Israel after the defeat of the Philistines and the establishment of Jerusalem as his capital in 2 Samuel 5. Having secured his political reign, David now turns his attention to the spiritual well-being of the nation, recognizing that God's presence, symbolized by the Ark, is essential for true national stability and blessing. The subsequent verses detail the ill-fated first attempt to move the Ark, resulting in Uzzah's death (2 Samuel 6:6-7), and the successful second attempt after a period of reflection and learning (2 Samuel 6:12-15). This chapter marks a significant transition from military and political establishment to the spiritual ordering of the kingdom under David.
Historical & Cultural Context: For many years, the Ark of the Covenant had been separated from the tabernacle and the central place of worship. After its capture by the Philistines and subsequent return, it had resided in the house of Abinadab in Kiriath-jearim (Baale of Judah) for approximately 20 years (1 Samuel 7:1-2). David's decision to bring the Ark to Jerusalem was a deliberate move to restore proper worship and to signify that God's presence was central to the life of the nation and its king. In ancient Near Eastern cultures, the presence of a deity's cultic image or symbol within the capital city was common, believed to ensure the deity's favor and protection over the kingdom. David, however, was not bringing an idol, but the Ark, which represented the invisible God's covenant presence among His people, emphasizing a unique relationship distinct from surrounding pagan practices.
Key Themes: This verse introduces several crucial themes that permeate 2 Samuel and the broader Deuteronomistic History. First, it highlights the Centrality of God's Presence, as David's primary motivation is to bring God's tangible manifestation, symbolized by the Ark, into the heart of his kingdom. The Ark was considered the earthly throne of God among His people, where He communed with Moses (Exodus 25:22). Second, it showcases David's Devotion and Leadership, demonstrating his fervent desire to honor God and establish proper, centralized worship for the nation, thereby fulfilling his role as a king after God's own heart (1 Samuel 13:14). Finally, the description of the Ark underscores the Sacredness of the Ark and God's Holiness, emphasizing the profound reverence due to it as the unique place where Yahweh manifested His presence, a reverence that would be tragically underscored by the events immediately following this verse.
EXPOSITION AND ANALYSIS
Key Word Analysis
Baale of Judah (Hebrew, _Baʻălêy _Yᵉhûwdâh'__, H1184): Derived from "masters of Judah," this name refers to Kiriath-jearim, a town situated on the border between Judah and Benjamin. Its mention here precisely locates the Ark's long-term dwelling place prior to David's attempt to move it, highlighting the Ark's decades of obscurity since its return from Philistine captivity and setting the geographical stage for its relocation.
LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, covenantal name of God, often rendered as "Yahweh" or "Jehovah." As the "self-Existent or Eternal" one, this name emphasizes God's unchanging, sovereign nature and His personal relationship with His people, Israel. Its presence here underscores the personal, relational aspect of the divine being whose presence the Ark represents.
dwelleth (Hebrew, yâshab', H3427): This verb primarily means "to sit down" or "to dwell," implying a settled, abiding presence. In the context of the Ark, it signifies God's immanent presence, specifically His enthronement upon the mercy seat between the cherubim. This word conveys the profound theological truth that the transcendent God chooses to make His dwelling place among His people, offering a tangible point of communion and revelation.
Verse Breakdown
"And David arose, and went with all the people that [were] with him from Baale of Judah": This clause establishes David's initiative and the collective effort involved in this momentous undertaking. "All the people that were with him" likely refers to a significant contingent, including his household, military, and perhaps a large number of Israelite representatives, indicating the national importance of the event. The journey from Baale of Judah (Kiriath-jearim) marks the starting point of the Ark's relocation.
"to bring up from thence the ark of God": This states the clear purpose of the expedition: to retrieve and transport the Ark. The phrase "ark of God" emphasizes its divine ownership and sacred nature, distinguishing it from any ordinary object. The act of "bringing up" implies a movement towards a higher, more significant location, namely Jerusalem, which was situated on a hill.
"whose name is called by the name of the LORD of hosts that dwelleth [between] the cherubims": This lengthy descriptive phrase profoundly emphasizes the Ark's immense theological significance. It is not merely a box, but the very symbol of God's personal, covenantal presence. The repetition of "name" highlights the Ark's direct association with God's revealed character and authority. God's title "LORD of hosts" underscores His omnipotence, while "dwelleth between the cherubims" specifically identifies the mercy seat as His earthly throne, the focal point of His immanent presence among His people. This description serves to elevate the Ark's status and foreshadow the holiness required in handling it.
Literary Devices
The verse employs several significant literary devices. Emphasis is achieved through the detailed description of the Ark, particularly the extended phrase "whose name is called by the name of the LORD of hosts that dwelleth [between] the cherubims." This serves to highlight the profound sacredness and divine authority associated with the Ark, setting the stage for the reverence (or lack thereof) that will be shown in the subsequent narrative. Metonymy is present in the use of "the ark of God" to represent God's presence itself; the physical object stands in for the divine reality it embodies. The phrase "LORD of hosts" functions as a powerful epithet, a descriptive title that encapsulates God's character as the sovereign, all-powerful commander. The entire verse also serves as a crucial piece of foreshadowing, hinting at the immense spiritual weight of the Ark's movement and the potential consequences of treating it improperly, which will soon be tragically illustrated by Uzzah's death.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse underscores the foundational Old Testament truth that God desires to dwell among His people. David's fervent desire to bring the Ark, the tangible symbol of God's presence, to Jerusalem reflects a deep theological understanding of the necessity of God's centrality in the life of the nation. The Ark was not merely a relic but the very throne of the invisible God, signifying His covenant faithfulness, His holiness, and His active rule over Israel. The detailed description of God as "the LORD of hosts that dwelleth between the cherubims" elevates the Ark's status to the highest degree of sanctity, reminding both David and the reader that approaching God's presence requires utmost reverence and adherence to His prescribed ways, a lesson that will be tragically learned in the immediate aftermath of this verse.
REFLECTION AND APPLICATION
David's earnest endeavor to bring the Ark of God to Jerusalem serves as a powerful reminder of the human longing for divine presence and the importance of prioritizing God in our lives. Just as the Ark symbolized God's dwelling among Israel, believers today are called to recognize that God's Spirit dwells within us, making our bodies temples of the Holy Spirit. This truth calls us to live lives of reverence, holiness, and intentional pursuit of God's presence in our daily routines, our relationships, and our communities. It challenges us to examine what we truly prioritize and centralize in our personal "Jerusalem"—our inner lives and external actions. Do we treat God's presence with the awe and respect it deserves, seeking to align our lives with His will, or do we approach Him casually, without due regard for His holiness? The narrative following this verse, with its tragic outcome for Uzzah, further impresses upon us the serious nature of God's holiness and the necessity of approaching Him on His terms, not our own.
Questions for Reflection
FAQ
What was the significance of the Ark of the Covenant?
Answer: The Ark of the Covenant was the most sacred object in ancient Israel, serving as the tangible symbol of God's covenant presence among His people. It housed the tablets of the Ten Commandments, a pot of manna, and Aaron's staff that budded, all representing key aspects of God's relationship with Israel. More importantly, the mercy seat on top of the Ark, flanked by two cherubim, was considered God's earthly throne, the place from which He communed with Moses (Exodus 25:22) and where His glory (the Shekinah) manifested. It represented God's holiness, His faithfulness to His promises, and His active rule over His chosen nation.
CHRIST-CENTERED FULFILLMENT
While the Ark of the Covenant served as the physical manifestation of God's presence among His people in the Old Testament, its ultimate fulfillment and the true dwelling of God among humanity is found in Jesus Christ. The description of the Ark as the place where the "LORD of hosts that dwelleth between the cherubims" points forward to the Incarnation, where God truly "tabernacled" among us in the person of Jesus. John 1:14 declares, "And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth." Jesus is the ultimate "Ark of God," the very embodiment of God's presence, holiness, and covenant faithfulness. Through Him, God no longer dwells between cherubim in a physical box, but in human flesh, making Himself fully accessible. Furthermore, through Christ's atoning work, the Holy Spirit is given to believers, making them "temples of the Holy Spirit" (1 Corinthians 6:19), a profound spiritual fulfillment of God's desire to dwell within His people. Ultimately, the vision of God dwelling with humanity culminates in the New Heavens and New Earth, where "the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God" (Revelation 21:3).