2 Samuel 6:2

2Sa 6:2 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.

Ver. 2. From Baale of Judah.] Called also Kirjathbaal, {Jos 15:60} and Kirjathjearim. {1Ch 13:6}

To bring up from thence the ark of God.] Which in Saul’s days had been slighted; and was now haply less regarded, because in a private house.

That dwelleth between the cherabims.] By the presence not only of his grace, but of his glory also upon earth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 6:2. From Baale of Judah — The same with Kirjath-jearim, 1Ch 13:6, called Baalah, Jos 15:9, and Kirjath-baal, Jos 15:60; Jos 18:14. Some have apprehended a difficulty here, because it is said they went from Baale, whereas, 1Ch 13:6, it is said they went to Baale. But there is no disagreement between these two places. They first went from Jerusalem and other places to Baale, where they assembled, and then from it to Gibeah. To bring up from thence the ark of God — Where it had been a long time in the house of Abinadab, whose son had been sanctified to attend it, 1Sa 7:1. Whose name is called by the name, &c. — This rendering is both obscure and inaccurate. The clause should either be translated, On which (ark) is called the name, even the name of the Lord of hosts; that is, which is named the ark of the Lord of hosts: or, At, by, or before which the name, even the name of the Lord of hosts is called upon; that is, by or before which they were to present their prayers to God for counsel and succour on all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge; it was to fetch up the choicest treasure which they had; it was to convey to its appointed place the ark of the Lord of hosts; the symbol and token of his presence with them, and the medium and principal instrument of their whole worship and service.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:2 is enthroned between the cherubim: See also 1 Sam 4:4; 2 Kgs 19:15; Pss 80:1; 99:1.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

This was a city in Judah called also Kirjath Jearim, Josh. 15:9.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

from Baale of Judah--A very large force of picked men were selected for this important work lest the undertaking might be opposed or obstructed by the Philistines. Besides, a great concourse of people accompanied them out of veneration for the sacred article. The journey to Baale, which is related (Ch1 13:6), is here presupposed, and the historian describes the course of the procession from that place to the capital.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. From Baale of Judah] This is supposed to be the same city which, in Jos 15:60, is called Kirjah-baal or Kirjath-jearim; (see 1Ch 13:6;) or Baalah, Jos 15:9.

Whose name is called by the name of the Lord] That is, The ark is called the ark of the Lord of hosts. But this is not a literal version; the word שם shem, NAME, occurs twice together; probably one of them should be read שם sham, THERE. There the name of the Lord of hosts was invoked, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) From Baale of Judah.—There is either a textual error here, so that instead of from should be read to, or else the historian is so occupied with his main subject that he omits the mention of the journey to Baale. In Jos_15:9 and 1Ch_13:6, Baale is said to be another name for Kirjath-jearim. This was the place to which the ark was carried after its removal from Bethshemesh (1Sa_7:2), and it had remained here ever since. It has been generally identified with Kuryet-el-enab, about eight miles a little north of west from Jerusalem. More recent opinion places it at ‘Erma, about eleven miles a little south of west from Jerusalem, and four miles east of Bethshemesh. In either case it was three or four hours’ march from the capital.

Whose name is called.—Neither the text nor the margin of the English represents the original quite accurately. Translate, which is called by the name, the name of Jehovah of hosts. The ark is thus described as being the visible symbol of God’s presence and of His covenant with His people.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. from Baale of Judah] Baale of Judah is generally supposed to be another name for Kirjath-jearim, which is called Baalah in Jos_15:9; 1Ch_13:6, and Kirjath-Baal in Jos_15:60. Here the Ark had remained since its return from the country of the Philistines (1Sa_7:1-2). If the preposition “from” is correct, we must assume that the narrator passes over the journey to Kirjath-jearim, and speaks of the return only: but this seems improbable, and most commentators emend the text in accordance with 1Ch_13:6, and read “to.”

The ancient versions however do not take the words as a proper name, but render them “of the rulers” or “of the men, of Judah,” the word being the same as that translated “men” in ch. 2Sa_21:12. If this is right, the name of the place has dropped out from the text and must be restored, so that the verse would read, “And David and all the people that were with him of the rulers of Judah arose and went to Baalah to bring up, &c.” This appears to have been the reading found by the LXX., though partly misunderstood by them, and has strong claims to be considered as the true text.

The usual identification of Kirjath-jearim with Kuryet-el-enab (see note on 1Sa_6:21) has lately been called in question by Lieut. Conder, who proposes to place it at ’Erma, four miles E. of Ain Shems (Beth-shemesh), on the edge of the Wady-es-Surar or Valley of Sorek. The name ’Erma corresponds to the form Arim, which took the place of the original Jearim in later times (Ezr_2:25); the dense brushwood still clothing the hills agrees with the meaning of the name “city of forests;” and the position suits the data much better than the Kuryet-el-enab site. See Pal. Expl. Fund Quart. Paper for Oct. 1881, p. 261.

whose name, &c.] Better, which is called by the Name, the name of Jehovah of Hosts, who sitteth enthroned upon the cherubim. Cp. Deu_28:10; 1Ki_8:43. “The Name” is first written absolutely, as at the end of Lev_24:16, and then more fully defined as “the name of Jehovah of Hosts.” In later Jewish writings “the Name” is commonly used to signify God, and especially as an equivalent for the sacred name Jehovah which might not be pronounced.

The Ark is specially said to be “called by the name of Jehovah of Hosts,” because it was the symbol of the covenant between Jehovah and Israel, and because it was the place where He chiefly chose to manifest Himself by visible tokens to His people. Cp. notes on 1Sa_4:4; 1Sa_4:21; and for the meaning of the title “Jehovah of Hosts” see Additional Note I. to 1 Sam. p. 235.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they set the ark of God upon a new cart,.... Which was a great mistake, since it ought not to have been put upon a cart, old or new; it was to be borne upon men's shoulders, and carried by Levites only, and those of the family of Kohath, to whom no wagons were given, when others had them, for the above reason, Num 7:9; it is strange that so many priests and Levites, and of the people of Israel gathered together on that account, and David also, so well versed in the law of God, should not refer to it; perhaps they were led by the example of the Philistines, who put it in a new cart, and set it forward towards Bethshemesh, and were not punished for it; but it should have been considered they were an ignorant Heathen people, and who had no proper persons among them to bear it, and so might be dispensed with. This mistake was afterwards seen by David, and rectified, Ch1 15:2; wherefore there is no reason to charge the text with an error or escape, and that the word "Kirjathjearim" is wanting, and to be supplied, as Spinosa (d) suggests:

and brought it out, or "after they had brought it out" (e):

of the house of Abinadab that was in Gibeah; or which was on the hill in Kirjathjearim, Sa1 7:1,

and Uzzah and Ahio the sons of Abinadab drew the new cart; perhaps not only Abinadab himself was dead, but Eleazar also, his eldest son, who was sanctified to keep the ark, as in Sa1 7:1; and these might be his younger sons who at this time had the care of it, and it may be especially Uzzah.

(d) Tractat. Theol. Politic. c. 9. p. 176. (e) "quum extulissent", Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

From Baale of Judah - See the margin and 1Sa 6:21 note.

Whose name ... - The literal rendering is, “Upon which is called the Name, the Name of Yahweh of Hosts, who sits upon the cherubim,” i. e. the ark which is called after the Lord of Hosts and bears His Name (see Deu 28:10; 1Ki 8:43; Isa 4:1).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 Paralipomenon insinuate, [1 Paralipomenon xiii.?] ver. 6. See Josue xv. 9, 60. --- Invoked; or which is called "the ark of the Lord."

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

With all the people that were with him; with the whole body of the people; for these seem to be a differing party from the thirty thousand now mentioned. See 1Ch 13:1,2.

From Baale of Judah.

Quest. How from it, when they went to it; as is evident, both from 1Ch 13:6, and because the ark was there, and to be fetched thence?

Answ. Some affirm that the Hebrew preposition mem sometimes signifies to, as Gen 13:11. But there is no need of that; for 1Ch 13:6 mentions their going to Baalah, and this place mentions their going from it; and the one of these doth manifestly suppose the other; for they went thither, that they might return thence. So the sense is plain,

They went from Baale of Judah, to bring (or rather to carry, for the word signifies either)

up from thence the ark; whereby it is supposed that they first went thither, which is related 1Ch 13:6. Moreover, this place is commonly called Kirjath-jearim, 1Sa 7:1; 1Ch 12:5, and formerly Kirjath-baal, Jos 15:60, and Baalah, Jos 15:9, and here Baale of Judah; so called because it was in the tribe of Judah, as is evident from Jos 15:1, &c.

To bring up from thence the ark of God unto Jerusalem, which, in many respects, was fitter for it than Baalah; because this was a more public place, where it would be more observed and regarded; and in the centre of the kingdom, to which they might more easily come from all parts; and the royal city, where it might be always at hand for David to inquire at, as occasion required; and the place which God had allotted for it.

Whose name is called by the name of the Lord of hosts: thus whose belongs not to the ark, but to God; for what follows is not the name of the ark, but of God. The place may well be, and is by some, rendered thus, Upon (or at, or beside, or before) which (ark) the name, even the name of

the Lord of hosts, that dwelleth between the cherubims, is called upon; i. e. by or before which they were to present their prayers to God for counsel and succour upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest treasure which they had, and so the benefit would abundantly recompense the inconvenience.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. From Baale of Judah — Another name for Kirjath-jearim. See on Jos_15:9. The preposition from (מן) is probably the error of some ancient copyist. In Chronicles it is went up to Baal-ah.

Whose name is called by the name of the Lord — Rather, as De Wette, Keil, and others translate, Over which is called the name, the name of Jehovah of hosts. The repetition of the word name intensifies the thought of the personal Presence of Jehovah over the mercy-seat. “There I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony.” Exo_25:22.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

From Baale of Judah. We learn from Jos_15:9, 60 that Baalah, or Kirjath-Baal, "the city of Baal," was the old Canaanite name of Kirjath-jearim, the "city of woods." It lay about eight miles westward from Jerusalem. (see 1Sa_6:21 1Sa_7:1, 1Sa_7:2) The preposition "from" is very startling, as really David went to Baale. Yet all the versions have it, but they put on Baale an incorrect meaning. Baal means "lord," "master," and they render, "David went with all the people that were with him from or, of the citizens of Judah," understanding by "master" a householder, one who was master of a family. The real explanation probably is that the narrator wrote according to the sense, and not according to the grammar. The thought in his mind was the bringing up of the ark from its long resting place, and not the prior physical necessity of going down to the place where it was. With all the people. David had consulted with "the captains of thousands and hundreds, and every leader", (1Ch_13:1) and it was with their good will that he drew the ark of God out of its long concealment. A select body of these nobles, or sheiks, would accompany the king, while the rest, with their attendants, would be posted along the eight miles of road. Whose name is called by the name. In the Hebrew, the word "name" is twice repeated, the words literally being, the ark of Elohim, whereon is called the Name, the Name of Jehovah of Sabaoth. Most of the versions omit the second Name, and the translators of the Authorized Version also felt it to be a difficulty, which they have tried to escape by inserting words between the two. Really it is a most interesting sign of the existence at this early date of a special reverence for the name "with four consonants" which we call "Jehovah." Subsequently it was never pronounced, but the word "Lord" was read instead, in the Revised Version, the importance of the passage is well brought out by the first Name being written with a capital, of the use of which the Revisers are very chary. With their usual inconsecutiveness, they retain Lord for Jehovah, though this is "the Name," and though they have restored the word Jehovah in several less important places.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

On which, &c. - That is, by, or before which, they were to present their prayers to God for counsel and succor upon all occasions. And this is mentioned here as the reason why David put himself and his people to so great trouble and charge, because it was to fetch up the choicest treasure which they had.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

From Baalei Yehuda. This is [the city of] Kiryas Yearim as it is said in Yehoshua, "and the boundary circled" and went up "to Baaloh, which is Kiryas Yearim" (Yehoshua 15:9). This also [can be found] in Divrei Hayomim, "Dovid and all Yisroel went up to Baaloh, which is Kiryas Yearim" (Divrei Hayomim I, 13:6). [The word] Baal means a plain.

Dovid arose and went from Baalei Yehuda. That gathered there to bring up the Ark from there…

Whose name is called, the name. The Ark is called a name, and what is the name? The name of Adonoy of Hosts was upon it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.