Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

6:1-2 Baale-judah. In 1 Sam. 7:1, the name of the city where the ark was kept is given as Kiriath-jearim; the fact that the name by David's time was Baale-judah suggests that 1 Sam. 4:1-7:2 existed as an earlier set of narratives and was carefully fit to the larger context of the books. the Lord of hosts who sits enthroned on the cherubim. See note on 1 Sam. 4:3-4.

6:3-4 They carried the ark on a new cart. Presumably this refers to a ritually clean cart, as the Philistines had done when returning the ark (1 Sam. 6:7). But that was not the method that the Lord had commanded his people to use. Rather, God's command was that the ark should be carried by the Levites, using poles placed through rings on the sides of the ark (see Ex. 25:14-15; Num. 4:15; 7:9; Deut. 10:8; 31:9, 25; cf. Josh. 3:15). Uzzah and Ahio were probably brothers of Eleazar (cf. 1 Sam. 7:1), though they may have been sons, since it is phonetically possible that "Uzzah" is a variation of "Eleazar," similar to the variants "Uzziel" in 1 Chron. 25:4 and "Azarel" in 1 Chron. 25:18 or King Uzziah (2 Kings 15:32-34; 2 Chron. 26:1) and Azariah (2 Kings 15:1-7).

6:5 Before the Lord, as in Ex. 28:29, means that the Lord himself was present above the ark (see note on 1 Sam. 4:3-4). Both this passage and 1 Sam. 4:1-7:2 show that the ark was not just an arbitrary symbol of God's presence, but God himself manifested his presence in a special way where the ark was, so the ark should not be treated lightly. with songs and lyres. Music is part of worship in most societies, and it was an important part of Israelite worship. The prophets in 1 Sam. 10:5 were accompanied by harp, tambourine, flute, and lyre. David sings God's praises in 2 Sam. 22:50, and in his old age he organized musicians to praise the Lord in the temple (1 Chron. 15:16; 23:1-5). The Psalms contain many references to using music in worship, as in Psalms 32; 71; 92; 149; and 150. For descriptions of lyres, harps, and tambourines, see note on 1 Sam. 10:5. The word translated castanets appears only here in the Bible. Since it means "shaking," "castanets" is a reasonable guess. It might also be a "sistrum," an instrument consisting of metal rings or disks shaken on rods. There were various types of cymbals in the ancient Near East; some were several inches in diameter. Some were held upright while playing, like the modern orchestral cymbal; in other cases, the two cymbals of the pair were held horizontally with rods, one above the other. If one follows the alternative translation in the ESV footnote (reading "fir trees" for "songs") the meaning may be "branches of fir trees" (cf. Matt. 21:8), or "instruments made of fir wood."

6:6-11 and God struck him down (v. 7). The death of Uzzah resembles the outbreak against Beth-shemesh in 1 Sam. 6:19. Touching the ark was a direct violation of God's law (Num. 4:15). Even though Uzzah's motive was clearly to prevent desecration, his fault was occasioned by the earlier mistake in the mode of transporting the ark (see note on 2 Sam. 6:3-4). afraid of the Lord. This incident was a dramatic reminder to David of God's holiness and of the necessity of approaching God only according to his revealed instruction, so much so that David was afraid even to bring the ark back to Jerusalem.

6:11 and the Lord blessed Obed-edom. The presence of the Lord brings much blessing to the household where the Lord is honored.

6:12-15 those who bore the ark. This time the ark is carried, as is proper (v. 13; 1 Chron. 15:12-15; see also 2 Sam. 15:24). The text may indicate that only one sacrifice was offered at the beginning of the journey, when they had gone six steps. But some interpreters think it means that David sacrificed every six steps. There are other references to repeated sacrifices in relation to processions in Near Eastern literature. Solomon also sacrificed a huge number of animals when he dedicated the temple (1 Kings 8:63). he sacrificed. Here and in 2 Sam. 6:17 it is doubtful that David himself killed all the animals, but it was done at his direction, and this emphasizes that he was the central figure in the retrieval of the ark. David's ephod was the simple linen robe worn by priests (cf. 1 Sam. 2:18). The ram's horn was an instrument used especially for signaling. with rejoicing. David is filled with joy because the ark coming to Jerusalem means that God himself is bringing the blessing of his presence to David and his kingdom.

6:14 David danced before the Lord. The term for "dancing" in vv. 14 and 16 does not appear elsewhere in Scripture and seems to describe a whirling dance. Dancing expresses joy (cf. Ex. 15:20-21; Ps. 30:11) and can be a part of jubilant worship (cf. Ps. 149:3; 150:4).

6:16-19 Michal . . . despised him in her heart. Michal is identified not as David's wife but as the daughter of Saul, and she shares in Saul's lack of spiritual discernment. She should have been rejoicing with David "and all the house of Israel" (v. 5) at this great occasion, for the Lord himself was coming to dwell in the midst of his people in Jerusalem. The motif of a royal woman looking out a palace window is common in the Bible (see Judg. 5:28; 2 Kings 9:30), as well as on ivories discovered in Syria, Phoenicia, and Israel. The tent corresponds to the tabernacle of Exodus 26. These gift items are mentioned in a list formula, as in 1 Sam. 6:17 and 25:18.

6:20-23 Although David returns to the members of his household for the purpose of blessing them, he is greeted by his wife Michal's sarcastic comment, "How the king of Israel honored himself today." No doubt she felt he should have worn his royal robes as would befit a king, but David stresses that he was dressed simply before the Lord. Michal accuses David of uncovering himself, which seems to be a reflection more of Michal's bitterness and contempt for David than a true statement of fact. The "linen ephod" worn by David (v. 14) was a simple white garment worn by priests in the fulfillment of their duties (1 Sam. 22:18). had no child. The text does not say what caused her childlessness, leaving the reader to reflect on whether it was a natural result of the rift between Michal and David, or whether it was due to God's judgment of Michal (as would seem to be the case) for her contempt toward David in his divinely appointed role as king of Israel.