After the explication of the idea “all Israel” thus inappropriately interpolated, the narrative proceeds to reproduce the contents of 2 Samuel v.-vii.  David’s first deed, after the conquest of the stronghold of Jebus, is in Chronicles to make it the holy city by transferring the ark of Jehovah thither (xiii. 1 seq.).  It seems as if the building of a palace and the Philistine war (2Samuel v. 11-25) were to be omitted; but after the narrative in 2Samuel vi. 1 seq. has been given down to the place “and the ark of Jehovah abode in the house of Obed-edom three months " (1Chronicles xiii. 14 = 2Samuel vi. 11), the pause of a quarter of a year is utilised for the purpose of overtaking what had been left out (xiv. 1-17 = 2Samuel v. 11-25), and then the history of the ark is completed.  This indeed is to separate things mutually connected, but at the same time the secular business which, according to the older narrative, is the nearest and most pressing, is reduced to the level of a mere episode in the midst of the sacred.  That there is no room for the building of a house and a Philistine war within the three months which offer themselves so conveniently for the interpolation is a subordinate affair.

As regards the sacred business, the transference of the ark to Zion, almost everything that is said in 2Samuel vi. is repeated word for word in Chronicles also (xiii., xv., xvi., xvii. 1).  Two traits only are absent in Chronicles, and in neither case is the omission helpful to the connection David’s wife Michal, it is said in 2Samuel vi. 16, 20-23, when she saw the king dancing and leaping in the procession, despised him in her heart; afterwards when he came home she told him what she thought of his unworthy conduct.  The first of these two statements is found in Chronicles also (xv. 29), but the second is (all but the introductory notice, xvi. 43 = 2Samuel vi. 20, here torn from its connection) omitted, although it contains the principal fact, for the historical event was the expression of her contempt, not its psychological origin; a woman—­such is the idea—­must not say a thing like that to David.  The other case is quite similar.  On account of the calamity by which those who were bringing up the ark were overtaken, David does not at first venture to receive it into his citadel, but deposits it in the house of Obed-edom, one of his captains; but when Jehovah blesses the house of Obed-edom, he takes courage to bring the ark to his own home (2Samuel vi. 10-12).  Chronicles also tells that Jehovah blessed the house of Obed-edom (xiii. 14), but mentions no consequent result; again the cause is given without the effect.  Another explanation is substituted; David perceived that the disaster connected with the removal of the ark was due to the fact of its not having been carried by the Levites in accordance with the Law; the Levites accordingly were made to bear it and no harm ensued (xv. 2, 13-15).  This is in complete and manifest contradiction to the older