Wednesday, September 28, 2011

The Origin Of Music and the Influence of Lucifer in the Rebellion of Angels and Man


The Origin Of Music and the Influence of Lucifer in the Rebellion of Angels and Man
1. Music is not an earthly invention.

a. Music was created by God.

1). Colossians 1:16  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

b. There is music in heaven.

1). Revelation 15:2, 3 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.
15:3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.

c. Angels sing and praise God.

1). Job 38:4-7 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.
38:5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?
38:6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;
38:7 When the morning stars sang together, and all the sons of God shouted for joy?

2). Luke 2:8-14 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
2:9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
2:10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
2:11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
2:12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
2:13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
2:14 Glory to God in the highest, and on earth peace, good will toward men.

2. There are millions of angels, but there are only three that are named in Scripture.

a. Gabriel: messenger angel.

1). Luke 1:19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.

b. Michael: warring angel.

2). Revelation 12:7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

c. Lucifer: anointed covering cherub, minister of music.

3. There are two important passages of Scripture that shed light on Lucifer and his status in heaven. Both of the passages discuss his fall and both involve music.

a. Ezekiel 28:11-19 Moreover the word of the LORD came unto me, saying,
28:12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty.
28:13 Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.
28:14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
28:15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.
28:16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.
28:17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.
28:18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.
28:19 All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.

1). Although it is addressed to the king of Tyrus, it is clear God is speaking to the being behind the king, a cherub or cherubim. Notice here the phrase “the workmanship of thy pipes and tabrets” in Ezekiel 28:13.

a). workmanship [Strong: 4399 mla'kah mel-aw-kaw'; from the same as 4397; properly, deputyship, i.e. ministry; generally, employment (never servile) or work (abstractly or concretely); also property (as the result of labor):--business, + cattle, + industrious, occupation, (+ -pied), + officer, thing (made), use, (manner of) work((-man), -manship).]

b). tabrets [Strong: 8596 toph tofe; from 8608 contracted; a tambourine:--tabret, timbrel.]

c). pipes [Strong: 5345 neqeb neh'keb; a bezel (for a gem):--pipe] [Gesenius: a socket for setting a gem, others understand it to be a “pipe” from the root word meaning ‘to bore through’ but this is not suitable to the context.]

(1) Because of the different Hebrew meanings of  “pipes” or “settings” there are two different schools of thought in various translations which are listed below. Because both are used perhaps both are correct.

2). One school of thought on Ezekiel 28:13 leans toward “settings and mountings” in respect to precious stones of Lucifer’s covering. The following translations are cited.

a). Ezekiel 28:13 [NASB] "You were in Eden, the garden of God; Every precious stone was your covering: The ruby, the topaz and the diamond; The beryl, the onyx and the jasper; The lapis lazuli, the turquoise and the emerald; And the gold, the workmanship of your *settings and *sockets, Was in you. On the day that you were created They were prepared.

c). Ezekiel 28:13 [RSV] You were in Eden, the garden of God; every precious stone was your covering, carnelian, topaz, and jasper, chrysolite, beryl, and onyx, sapphire, carbuncle, and emerald; and wrought in gold were your settings and your engravings. On the day that you were created they were prepared.

3). The other school of thought leans toward “tabrets and pipes”, being musical instruments or families of musical instruments such as, percussion and wind.  

a). Ezekiel 28:13 [ASV] Thou wast in Eden, the garden of God; every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was in thee; in the day that thou wast created they were prepared.

b). Ezekiel 28:13 [Young’s Literal Concordance]  In Eden, the garden of God, thou hast been, Every precious stone thy covering, Ruby, topaz, and diamond, beryl, onyx, and jasper, Sapphire, emerald, and carbuncle, and gold, The workmanship of thy tabrets, and of thy pipes, In thee in the day of thy being produced, have been prepared.

c). Ezekiel 28:13 [Darby] thou wast in Eden, the garden of God. Every precious stone was thy covering: the sardius, the topaz, and the diamond, the chrysolite, the onyx, and the jasper, the sapphire, the carbuncle, and the emerald, and gold. The workmanship of thy tambours and of thy pipes was in thee: in the day that thou wast created were they prepared.

4). If both schools of thought are revealed in the in Hebrew words then perhaps both are meant, the craftsmanship of the musical instruments and the settings of the stones.

5). One of the verses in our passage from Ezekiel 28 gives us a some information concerning how Lucifer/Satan used his anointing and position to deceive one third of the angels into rebelling against God.

a). Ezekiel 28:18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.

(1) thou hast defiled [Strong: 2490 chalal khaw-lal'; a primitive root (Compare 2470); properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute):--begin (X men began), defile, X break, defile, X eat (as common things), X first, X gather the grape thereof, X take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.]
(2) thy sanctuary [Strong: 4720 miqdash mik-dawsh' or miqqdash (Exod. 15:17) {mik-ked-awsh'}; sacred place, sanctuary, holy place, sanctuary, of the temple, of the tabernacle, of Ezekiel's temple, of Jehovah.]
(a) Similar wording is used by Ezekiel in describing Jews coming into the Temple after they had just sacrificed children. These Jews defiled the temple by their presence because they were in rebellion by participating in unrepentant sin and then coming into the temple.
(b) Ezekiel 23:37-39 That they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, and have also caused their sons, whom they bare unto me, to pass for them through the fire, to devour them.
23:38 Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my sabbaths.
23:39 For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, lo, thus have they done in the midst of mine house.
b). Here in Ezekiel 28:18 Lucifer defiled his sanctuaries by the multitude of his iniquities. Looking at the comparative text in Ezekiel 23 it may be that while he was carrying out his sacred duties for the Lord God he was also participating in a multitude of iniquity and as other verses from Isaiah reveal, spreading his rebellion by his music.
(1) by the multitude [Strong: 7230 rob robe; from 7231; abundance (in any respect):--abundance(- antly), all, X common (sort), excellent, great(-ly, -ness, number), huge, be increased, long, many, more in number, most, much, multitude, plenty(-ifully), X very (age).]
(2) of thine iniquities [Strong: 5771 `avon aw-vone' or oavown; from 5753; perversity, i.e. (moral) evil:--fault, iniquity, mischeif, punishment (of iniquity), sin.]
(a) All of the translations are in agreement that “sanctuaries” is plural. This could refer to the places his ministry took him or where he carried out or administered his responsibilities. There is a passage in Hebrews that I believe possibly touches on this. Notice the wording carefully.
(b) Hebrews 9:22, 23 And almost all things are by the law purged with blood; and without shedding of blood is no remission.
9:23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
(c) The patterns of the things in the heavens were purified with the blood of bulls and goats, but the heavenly things themselves were purified with the blood of Christ.

c). Ezekiel 28:18 mentions “…by the iniquity of thy traffic…”  

(1) by the iniquity [Strong: 5766 `evel eh'-vel or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah {o-law'}; or .olah {o-law'}; from 5765; (moral) evil:--iniquity, perverseness, unjust(-ly), unrighteousness(-ly); wicked(-ness).]
(2) of thy traffic [Strong: 7404 rkullah rek-ool-law'; feminine passive participle of 7402; trade (as peddled):--merchandise, traffic.]
(a) The Word says Lucifer defiled his sanctuaries by two things, “the multitude of thine iniquities” and by “the iniquity of thy traffic”.
(b) The RSV reads, “in the unrighteousness of your trade “; while the NIV reads, “dishonest trade”; The NKJV reads, “the iniquity of your trading”; In the word “traffic” I can’t help but call to mind the use of the word in present day America when someone is arrested for selling drugs, it is referred to as “drug trafficking”. In the companion passage below giving us information on the rebellion and fall of Lucifer, Isaiah 14:9-15 we find that one of the ways Lucifer spread his iniquity and rebellion was through his music.

b. Isaiah 14:9-15 Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
14:10 All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?
14:11 Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.
14:12 How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!
14:13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
14:14 I will ascend above the heights of the clouds; I will be like the most High.
14:15 Yet thou shalt be brought down to hell, to the sides of the pit.

1). Isaiah 14:11 not only ties music to Lucifer, it ties music to the fall of Lucifer and the rebellion he spread among the angelic hosts. The Hebrew definitions reveal that music was used by Lucifer in deceiving one third of the angels.

a). noise [Strong: 1998 hemyah hem-yaw'; from 1993; sound:--noise.] [Gesenius: sound of musical instruments.]

b). viols [5035 nebel neh'-bel, or nebel {nay'-bel};  from 5034; a skin-bag for liquids (from collapsing when empty); hence, a vase (as similar in shape when full); also a lyre (as having a body of like form):--bottle, pitcher, psaltery, vessel, viol.]

2). In the school of thought that believes “tabrets and pipes” are musical instruments, we can see in the Ezekiel 28:11-19 and Isaiah 14:9-15 passages, all three musical instrument families represented, percussion-tabrets, stringed-viols, and wind-pipes. Even in the school of thought that believes “pipes” are settings for stones, we still have with no doubt two musical families with “tabrets” and “viols”. The conclusion is music was included into Lucifer’s creation, to be a part of his ministry, and music was used by Lucifer perhaps in his own deception, but no doubt, music was used by Lucifer to spread his rebellion among the angels.

4. The first secular song listed in the Bible is a song about murder and rebellion It is a song about taking another life and Lamech is singing it to his wives. According to some the song is possibly about remorse on Lamech’s part. In which case it is the birth of the blues and is rooted in the fall of man. According to others the song is prideful rebellion celebrating what he has done and warning that he will inflict ten times the vengeance that God would inflict. Also rooted in the fall of mankind. In which case it fits in with examples of classic 60’s or 70’s music that I know. Because I quit listening to every kind of music except Christian/Gospel I am ignorant of any examples in any decade after the mid 70's up to the present.

a. Genesis 4:23, 24 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.
4:24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

1). I attempted to search out as many sources as I could but these are some of the commentaries I found.

a). Pulpit Commentary: The words have an archaic simplicity which bespeak a high antiquity (vide Havernick's 'Introd.,' p. 105), naturally fall into that peculiar form of parallelism which is a well-known characteristic of Hebrew poetry, and on this account, as well as from the subject, have been aptly denominated The Song of the Sword (Ewald, p. 267).

b). Bible Hub: This is the most antique song or poem in the world, the only poem which dates from before the Flood, the sole literary relic of the antediluvian race. Of course, it has been read in many different senses, and its meaning has at times been darkened by those who assumed to explain it. According to some, Lamech is a murderer stung by remorse into a public confession of his guilt. According to others, he, the polygamist, acknowledges that his sin will bear a more fruitful progeny of ills than that of Cain, that polygamy will prove more fatal to human peace than murder. But the interpretation which the ablest critics are rapidly adopting, and which I hold to be incomparably the best, is that which names it "the Song of the Sword." Whatever else may be doubtful, this seems certain, that Lamech is in a vaunting humour as he sings: that he is boasting of an immunity from vengeance superior to that of Cain; and that, because of some special advantage which he possesses, he is encouraging himself to deeds of violence and resentment. Now, just before the song of Lamech we have the verse which narrates that Tubal-Cain had learned to hammer out edge-tools in brass and iron. Suppose this great smith to have invented a sword or a spear, to have shown his father how effective and mortal a weapon it was, would not that have been likely to put Lamech into the vainglorious mood which inspires his poem? May we not rationally conclude that his song is "the Song of the Sword"; that, as he wields this new product of Tubal-Cain's anvil, Lamech feels that he has a new strength and defence put into his hand, a weapon which will make him even more secure than the mark of God made Cain?

c). Unger’s Bible Dictionary: Many views have been entertained as to the meaning of these words. Keil (Com., in loc.) says that “in the form of pride and arrogance Lamech celebrates the inventions of Tubalcain;” and the idea of the song is, “Whoever inflicts a wound on me, whether man or youth, I will put to death; and for every injury done to my person I will take ten times more vengeance that that with which God promised to avenge the murder of my ancestor Cain.” Turner (Companion to Genesis, p. 209) says “that he had slain a young man, not in cold blood, but in consequence of a wound or bruise he had himself received; and on the ground, apparently, of a difference between his case and that of Cain’s—viz., that he had done under provocation what Cain had done without it—he assures himself of an interest in the divine guardianship greater than that granted to Cain.”

5. Even today we can see Lucifer/ Satan’s influence in music and to those who are Biblically and spiritually aware, it is very obvious. The works of the flesh are listed in Galatians 5:19-21. These same works are inspired in man by the devil, Lucifer/Satan, Ephesians 2:2, 3.

a. Galatians 5:19-21  Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
5:20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
5:21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

b. Ephesians 2:2, 3 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

6. If music celebrates one of these works of the flesh or more than one, they are celebrating rebellion against God. It is basically Satan worship.

2 Samuel 6:7

2 Samuel 6:7

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.

a. NLT: Then the LORD’s anger was aroused against Uzzah, and God struck him dead because of this. So Uzzah died right there beside the Ark of God.

b. NIV: The LORD’s anger burned against Uzzah because of his irreverent act; therefore God struck him down, and he died there beside the ark of God.

c. YLT: and the anger of Jehovah burneth against Uzzah, and God smiteth him there for the error, and he dieth there by the ark of God.

d. Amplified Bible Classic: And the anger of the Lord was kindled against Uzzah; and God smote him there for touching the ark, and he died there by the ark of God.

e. Septuagint: And the Lord was very angry with Oza; and God smote him there: and he died there by the ark of the Lord before God.

f. Stone Edition Torah/Prophets/Writings: HASHEM became  angry at Uzzah and God struck him there for the blunder; and Uzzah died there by the Ark of God.

1. “And the anger of the LORD was kindled against Uzzah…”

a. the anger [639 * ‘aph] [Gesenius: nostril, nose, face, anger.] [Strong: properly, the nose or nostril; hence, the face, and occasionally a person; also (from the rapid breathing in passion) ire:--anger(-gry), + before, countenance, face, + forebearing, forehead, + (long-)suffering, nose, nostril, snout, X worthy, wrath.]

b. the LORD [3068 * Yhovah] [Strong: from 1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of God:--Jehovah, the Lord.]

c. was kindled [2734 * charah] [Strong: a primitive root (Compare 2787); to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy:--be angry, burn, be displeased, X earnestly, fret self, grieve, be (wax) hot, be incensed, kindle, X very, be wroth.]

d. against Uzzah [5798 * `Uzza'; or Uzzah] [Strong: feminine of 5797; strength; Uzza or Uzzah, the name of five Israelites:--Uzza, Uzzah.]

1). Our natural minds wonder why God would be angry at Uzzah. The oxen transporting the Ark stumbled and it appeared the Ark was going to fall so Uzzah put his hand on the Ark to steady it. The truth is this whole thing would have been avoided if they had just searched the Scriptures about how the Ark was to be transported. More on that later.

2. “…and God smote him there for his error; and there he died by the ark of God.”

a. and God [430 * 'elohiym] [Strong: plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:--angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.]

b. smote him [5221 * nakah] [Strong: a primitive root; to strike (lightly or severely, literally or figuratively):--beat, cast forth, clap, give (wounds), X go forward, X indeed, kill, make (slaughter), murderer, punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike, be stricken, (give) stripes, X surely, wound.]

c. for his error [7944 * shal] [Strong: from 7952 abbrev.; a fault:--error.] [AMG: sin, error. It is used only once in the OT, 2 Samuel 6:7, but from its usage, we can gain insight that the error is a great one. The context is that of Uzzah, whom God struck down because he touched the ark: this error cost him his life. This word has strong connotations of a great sin or error deserving of death.] [Gesenius: error, fault meaning uncertain.]

d. there he died [4191 * muwth] [Strong: a primitive root: to die (literally or figuratively); causatively, to kill:--X at all, X crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), X must needs, slay, X surely, X very suddenly, X in (no) wise.]

e. by the ark [727 * 'arown; or laron] [Strong: from 717 (in the sense of gathering); a box:--ark, chest, coffin.]

f. of God [430 * 'elohiym] [Strong: plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:--angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.]

1). As we shall see in the various comments below, it is assumed by some that Uzzah was a Levite but some do not hold that assumption.  

a). Geneva Bible Notes: Here we see the danger it is to follow good intentions, or to do anything in God's service without his express word.

b). Annodated Bible Notes: If, as seems probable, Uzzah was a Levite, he ought to have remembered that he was forbidden to touch anything but the staves by which the ark was carried. The neglect of express Divine directions is sinful, and therefore dangerous.

c). The reference is to the directions given in Numbers, how that the Priests are to disassemble the Tabernacle and cover the articles of furniture so that no one can see them. Then the articles of furniture were to be carried with staves by specific families of Levites, but the Levites themselves were not allowed to see or touch the articles of furniture.

(1) Numbers 4:15 And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation.

d). British Family Bible: [Stackhouse] Or, for his rashness, in touching the ark: his error consisted, 1st, in not carrying the ark upon his shoulders, together with his brethren. 2nd, in touching it, which he ought not so much as to have seen: the priests were to cover it, and the Levites to take hold of the staves, for the purpose of carrying it, Nu 4:15. (Uzzah was a Levite, being the brother of Eleazar, who was consecrated to the office of a Levite, 1Sa 7:1,)…]

e). British Family Bible: [Dr. John Ward] Although it was the office of the Kohathites of the tribe of Levi to carry the ark upon their shoulders, Nu 7:9; 2Ch 35:3; yet it was death for them to touch it, Nu 4:15. Uzzah therefore, although he was probably a Levite, acted contrary to an express law in touching the ark.

f). Matthew Poole’s Commentary: For his touching the ark, when he was no Levite, as Josephus reports; nor indeed was Kirjath-jearim a Levitical city; or, that being but a Levite, he touched the bare ark, which only the priests might do, Nu 4:15; 18:3.

2). My opinion is we don’t know for sure if this family was from the lineage of Aaron, i.e., a priestly lineage or not, but I believe it was. I have to believe that the men of Israel would have the spiritual sense to know this. This is the reason I assume that in the text of 1 Samuel 7:1 that the men of Kirjath-jearim had the spiritual sense to choose a Levitical family.

a). 1 Samuel 7:1 And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD.

3). Comparative passage.

a). 1 Chronicles 13:10 And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God.


2 Samuel 6:6

2 Samuel 6:6

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.

a. NLT: But when they arrived at the threshing floor of Nacon, the oxen stumbled, and Uzzah reached out his hand and steadied the Ark of God.

b. NIV: When they came to the threshing floor of Nakon, Uzzah reached out and took hold of the ark of God, because the oxen stumbled.

c. YLT: And they come unto the threshing-floor of Nachon, and Uzzah putteth forth his hand unto the ark of God, and layeth hold on it, for they released the oxen;

d. Amplified Bible Classic: And when they came to Nacon’s threshing floor, Uzzah put out his hand to the ark of God and took hold of it, for the oxen stumbled and shook it.

e. Septuagint: And they come as far as the threshing floor of Nachor: and Oza reached forth his hand to the ark of God to keep it steady, and took hold of it; for the ox shook it out of its place.

f. Stone Edition Torah/Prophets/Writings: And they came to the threshing-floor of Nacon, and Uzzah reached out to the Ark of God and grasped it, for the oxen had dislodged it.

1. “And when they came to Nachon's threshingfloor…”

a. when they came [935 * bow’] [Strong: a primitive root; to go or come (in a wide variety of applications):--abide, apply, attain, X be, befall, + besiege, bring (forth, in, into, to pass), call, carry, X certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, X doubtless again, + eat, + employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, + follow, get, give, go (down, in, to war), grant, + have, X indeed, (in-)vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, X (well) stricken (in age), X surely, take (in), way.]

b. Nachon’s [5225 * Nakown] [Strong: from 3559; prepared; Nakon, probably an Israelite:--Nachon.]

c. threshing-floor [1637 *  goren] [Strong: from an unused root meaning to smooth; a threshing- floor (as made even); by analogy, any open area:--(barn, corn, threshing- )floor, (threshing-, void) place.]

2. “…Uzzah put forth his hand to the ark of God, and took hold of it, for the oxen shook it.”

a. Uzzah [5798 * `Uzza'; or Uzzah] [Strong: feminine of 5797; strength; Uzza or Uzzah, the name of five Israelites:--Uzza, Uzzah.]

b. put forth [7971 * shalach] [Strong: a primitive root; to send away, for, or out (in a great variety of applications):--X any wise, appoint, bring (on the way), cast (away, out), conduct, X earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out).]

c. his hand [No Hebrew]

d. the ark [727 * 'arown; or laron] [Strong: from 717 (in the sense of gathering); a box:--ark, chest, coffin.]

e. and took hold of it [270 * 'achaz] [Strong: a primitive root; to seize (often with the accessory idea of holding in possession):--+ be affrighted, bar, (catch, lay, take) hold (back), come upon, fasten, handle, portion, (get, have or take) possess(-ion).]

f. for the oxen [1241 * baqar] [Strong: from 1239; beef cattle or an animal of the ox family of either gender (as used for plowing); collectively, a herd:-- beeve, bull (+ -ock), + calf, + cow, great (cattle), + heifer, herd, kine, ox.]

g. shook it [8058 * shamat] [Strong: a primitive root; to fling down; incipiently to jostle; figuratively, to let alone, desist, remit:--discontinue, overthrow, release, let rest, shake, stumble, throw down.]

1). Comparative passage.

a). 1 Chronicles 13:9 And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled.

2). According to the law in Numbers 4:15 even the sons of the Kohathites, who God ordained to carry the Ark were not allowed to touch any holy thing, and if they did they died, so it is no surprise that Uzzah was killed.


2 Samuel 6:4

2 Samuel 6:4

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.

a. NLT: carrying the Ark of God. Ahio walked in front of the Ark.

b. NIV: with the ark of God on it, and Ahio was walking in front of it.

c. YLT: and they lift it up from the house of Abinadab, which is in the height, with the ark of God, and Ahio is going before the ark,

d. Amplified Bible Classic: And they brought it out of the house of Abinadab, which was on the hill, with the ark of God; and Ahio went before the ark.

e. Septuagint: And they brought it out of the house of Abinadab, which was on the hill, with the ark of God; and Ahio went before the ark.

f. Stone Edition Torah/Prophets/Writings: They carried it from Abinadab’s house which was in Gibeah, with the Ark of God, and Ahio walked in front of Ark.

1. “And they brought it out of the house of Abinadab which was at Gibeah…”

a. And they brought it [5375 * nasa' naw-saw' or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to lift, in a great variety of applications, literal and figurative, absol. and rel. (as follows):--accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable (+ man), lade, lay, lift (self) up, lofty, marry, magnify, X needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, + swear, take (away, up), X utterly, wear, yield.]

b. out of the house [1004 * bayith] [Strong: probably from 1129 abbreviated; a house (in the greatest variation of applications, especially family, etc.):--court, daughter, door, + dungeon, family, + forth of, X great as would contain, hangings, home(born), (winter)house(-hold), inside(-ward), palace, place, + prison, + steward, + tablet, temple, web, + within(-out).]

c. of Abinadab [41 *  'Abiynadab] [Strong: from 1 and 5068; father of generosity (i.e. liberal); Abinadab, the name of four Israelites:--Abinadab.]

d. which was at Gibeah [1390 * Gib`ah] [Strong: the same as 1389; Gibah; the name of three places in Palestine:--Gibeah, the hill.]

1). Only the KJV and the Jewish Stone Edition, have “Gibeah” here. All the others either have “the hill” . Looking at a map. Kirjath-Jearim was about 5 miles from the city of Gibeah. Also when the ark was removed from the Philistines by the inhabitants of  Kirjath-Jearim there is mention of a “hill” not Gibeah. It seems reasonable that the citizens of Kirjath-Jearim would bring the ark to their own area not to Gibeah.

a). 1 Samuel 7:1 And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD.

2. “…accompanying the ark of God: and Ahio went before the ark.”

a. accompanying [5973 * `im] [Strong: from 6004; adverb or preposition, with (i.e. in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then usually unrepresented in English):--accompanying, against, and, as (X long as), before, beside, by (reason of), for all, from (among, between), in, like, more than, of, (un-)to, with(-al).]

b. the ark [727 * 'arown; or laron] [Strong: from 717 (in the sense of gathering); a box:--ark, chest, coffin.]

c. of God [430 * 'elohiym] [Strong: plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:--angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.]

d. and Ahio [283 * 'Achyow] [Strong: prolonged from 251; brotherly; Achio, the name of three Israelites:--Ahio.]

e. went [1980 * halak] [Strong: akin to 3212; a primitive root; to walk (in a great variety of applications, literally and figuratively):--(all) along, apace, behave (self), come, (on) continually, be conversant, depart, + be eased, enter, exercise (self), + follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), + greater, grow, be wont to haunt, lead, march, X more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), + send, speedily, spread, still, surely, + tale-bearer, + travel(-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, (way-)faring man, X be weak, whirl.]

f. before [6440 * paniym] [Strong:  plural (but always as singular) of an unused noun (paneh {paw-neh'}; from 6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.):--+ accept, a-(be- )fore(-time), against, anger, X as (long as), at, + battle, + because (of), + beseech, countenance, edge, + employ, endure, + enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, X him(-self), + honourable, + impudent, + in, it, look(-eth) (- s), X me, + meet, X more than, mouth, of, off, (of) old (time), X on, open, + out of, over against, the partial, person, + please, presence, propect, was purposed, by reason of, + regard, right forth, + serve, X shewbread, sight, state, straight, + street, X thee, X them(-selves), through (+ - out), till, time(-s) past, (un-)to(-ward), + upon, upside (+ down), with(- in, + -stand), X ye, X you.]
g. the ark [727 * 'arown; or laron] [Strong: from 717 (in the sense of gathering); a box:--ark, chest, coffin.]

1). The comparative verse is found in 1 Chronicles 13.

a). 1 Chronicles 13:7 And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart.


2 Samuel 6:2

2 Samuel 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.

a. NLT: He led them to Baalah of Judah to bring back the Ark of God, which bears the name of the LORD of Heaven’s Armies, who is enthroned between the cherubim.

b. NIV: He and all his men went to Baalah in Judah to bring up from there the ark of God, which is called by the Name, the name of the LORDAlmighty, who is enthroned between the cherubim on the ark.

c. YLT: 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.

d. Amplified Bible Classic: And [he] arose and went with all the people who were with him to Baale-judah [Kiriath-jearim] to bring up from there the ark of God, which is called by the name of the Lord of hosts, Who sits enthroned above the cherubim.

e. Septuagint: And David arose, and went, he and all the people that were with him, and some of the rulers of Juda, on an expedition [to a distant place], to bring back thence the ark of God, on which the name of the Lord of Host who dwells between the cherubs upon it is called.

f. Stone Edition Torah/Prophets/Writings: David and all the people that were with him arose and went forth from Baale-judah to bring up from there the Ark of God, which is called by [its] name: “The Name of HASHEM, Master of Legions, Who is enthroned upon the Cherubim, is upon it.”

1. “And David arose, and went with all the people that were with him from Baale of Judah…”

a. And David [1732 * David; rarely (fully); Daviyd] [Strong: from the same as 1730; loving; David, the youngest son of Jesse:--David.]

b. arose [6965 * quwm] [Strong: a primitive root; to rise (in various applications, literal, figurative, intensive and causative):--abide, accomplish, X be clearer, confirm, continue, decree, X be dim, endure, X enemy, enjoin, get up, make good, help, hold, (help to) lift up (again), make, X but newly, ordain, perform, pitch, raise (up), rear (up), remain, (a-)rise (up) (again, against), rouse up, set (up), (e-)stablish, (make to) stand (up), stir up, strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, - rising).]

c. and went with [3212 * yalak] [Strong: a primitive root (Compare 1980); to walk (literally or figuratively); causatively, to carry (in various senses):--X again, away, bear, bring, carry (away), come (away), depart, flow, + follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, + pursue, cause to run, spread, take away ((-journey)), vanish, (cause to) walk(-ing), wax, X be weak.

d. all the people [5971 * `am] [Strong: from 6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:--folk, men, nation, people.]

e. that were with him [No Hebrew]

f. from Baale of Judah [1184 * Ba`aley Yhuwdah] [Strong: from the plural of 1167 and 3063; masters of Judah; Baale-Jehudah, a place in Palestine:--Baale of Judah.] [Outline of Biblical Usage: a place in Judah named for the Baalim, also known as Kirjath-jearim, Kirjath-baal; modern Kuriet el Enab]

2. “…to bring up from thence the ark of God…”

a. to bring up [5927 * `alah] [Strong: a primitive root; to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative (as follow):--arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, + shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, X mention, mount up, offer, make to pay, + perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work.]

b. from thence [No Hebrew]

c. the ark [727 * 'arown; or laron] [Strong: from 717 (in the sense of gathering); a box:--ark, chest, coffin.]

d. of God [430 * 'elohiym] [Strong: plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:--angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.]

3. “…whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.”

a. whose name [8034 * shem] [Strong: a primitive word (perhaps rather from 7760 through the idea of definite and conspicuous position; Compare 8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character:--+ base, (in-)fame(-ous), named(-d), renown, report.]

b. is called [7121 * qara'] [Strong: a primitive root (rather identical with 7122 through the idea of accosting a person met); to call out to (i.e. properly, address by name, but used in a wide variety of applications):--bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(- ation), pronounce, publish, read, renowned, say.]

c. by the name [8034 * shem] [Strong: a primitive word (perhaps rather from 7760 through the idea of definite and conspicuous position; Compare 8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character:--+ base, (in-)fame(-ous), named(-d), renown, report.]

d. of the LORD [3068 * Yhovah] [Strong: from 1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of God:--Jehovah, the Lord.]

e. of hosts [6635 * tsaba'; or (feminine) tsbadah] [Strong: from 6633; a mass of persons (or figuratively, things), especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship):--appointed time, (+) army, (+) battle, company, host, service, soldiers, waiting upon, war(-fare).]

f. that dwelleth [3427 * yashab] [Strong: a primitive root; properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry:--(make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, X fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, X marry(-ing), (bring again to) place, remain, return, seat, set(- tle), (down-)sit(-down, still, -ting down, -ting (place) -uate), take, tarry.]

g. between the cherubims [3742 * kruwb] [Strong: of uncertain derivation; a cherub or imaginary figure:--cherub, (plural) cherubims.]

1). The following comparative passage from 1 Chronicles sheds a little more light on this passage.

a). 1 Chronicles 13:1-5 And David consulted with the captains of thousands and hundreds, and with every leader.
13:2 And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the LORD our God, let us send abroad unto our brethren everywhere, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us:
13:3 And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul.
13:4 And all the congregation said that they would do so: for the thing was right in the eyes of all the people.
13:5 So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjathjearim.

a). From this passage in 1 Chronicles 13 we can see that David consulted with every leader. It clearly says the priests and Levites were also invited and probably consulted. As we shall see in later verses, everyone was consulted except God. They failed to see what God’s word said in the matter, they failed to be obedient to what God had ordained should be the proper way to transport the Ark.

2). The Ark had been in Kirjathjearim for a long time. How long we don’t exactly know. We do know that it was taken by the Philistines while Samuel was a young man and already had a teaching ministry over all Israel that required him to travel over the nation (1 Samuel 4:1-11). The ark was in the possession of the Philistines for 7 months (1 Samuel 6:1), after the Philistines got rid of it, it was brought by the Israelites to Kirjiath-jearim (1 Samuel 7:1). Samuel was already an old man when Israel began demanding a king (1 Samuel 8:1-5), how old we don’t know. Samuel at this time already had a family and his sons were grown and were appointed judges in Israel. They were probably in their thirties. It was then Saul was made king (1 Samuel 9, 10), and Saul reigned 40 years (Acts 13:21). David reigned 7 years in Hebron and then reigned 33 years in Jerusalem (2 Samuel 5:5) and it was only after David was ruling from Jerusalem the the first attempt to move the Ark was done. When all the unexact chronology is considered we are probably looking at over 70 years, but again no one knows exactly.

3). There is not agreement whether or not Abinadad was a Levite, some say he was and others say he was not. What is interesting is that Eleazar, the son of Abinadab who was charged with taking care of the Ark for the time the Ark was in his father’s house, was not involved with transporting the Ark. Abinadab’s two other sons, Uzzah and Ahio were there. The text does not say if he died or anything. My opinion is that the men of Kirjath-jearim had the sense to make sure the Ark was brought to the house of a priest. More later.