Poole on 2 Samuel 6:1, 2: David's Intention to Bring the Ark to Zion

[1042 BC]  Verse 1:[1]  Again, David gathered together all the chosen men of Israel, thirty thousand.

[He gathered again, ‎וַיֹּ֙סֶף ע֥וֹד]  He assembled, or gathered, yet (Septuagint, Montanus, Piscator), in turn or again (Munster, Tigurinus, Junius and Tremellius, Syriac), secondly (Malvenda).  A concise manner of speaking, in the place of לִקְבוֹץ ‎וַיֹּסֶף עוֹד, and David proceeded in addition to gather.  Thus Rabbi Isaiah.[2]  Kimchi here notes, that וַיֹּסֶף is the same as וַיֶּאֱסוֹף, and he gathered; as ‎וַיּוֹחֶר, and he tarried, 2 Samuel 20:5,[3] from אָחַר, to tarry; likewise ‎תֹּסֵף, thou takest away their spirit, etc., Psalm 104:29, in the place of תֶּאֱסוֹף.  Nevertheless, it is able to be from יָסַף, to add, and to be translated, he yet added to gather; thus Jonathan.  These things in Kimchi (Buxtorf’s[4] Vindication[5] 1011).  David is said twice to have gathered them for the same reason, 1 Chronicles 13:1-6 (Malvenda out of Junius).  But this is rather to be referred to the prior gathering of the Israelites to fight with the Philistines; which indeed is not expressly narrated, but is gathered from the narration, 1 Samuel 5:17, etc. (Piscator).

[All the chosen men[6]]  I might prefer, young men (Piscator, thus the Septuagint).  ‎בָּחוּר signifies this (Piscator).  Every choice soldier (Tigurinus), excelling in strength and fortitude, either so that they might dance before the ark; or, so that the Philistines might not come, and snatch the ark from them, just as they had done in the time of Saul (Abarbanel[7] in Buxtorf).

Gathered together all the chosen men of Israel:  The stoutest and valiantest in his army and land, lest the Philistines should attempt to disturb them in this work.

[Thirty thousand (thus all interpreters)]  Now, the Greeks posit seventy thousand (Grotius).  But in the Complutensian edition[8] they have thirty thousand (Nobilius).  The true reading appear to be three hundred thousand, to which we are drawn by a comparison of 1 Chronicles 12 with 1 Chronicles 13:1 (Grotius, thus Cappel’s[9] Sacred Criticism[10]).  But this conjecture is reckless and rash, because all the books thus read it.  And from those words ‎וַיֹּ֙סֶף ע֥וֹד, and again he gathered, Interpreters gather, that two (or several [Kimchi in Buxtorf]) gatherings of the people were made, 1.  In Hebron, for David’s inauguration as King, which preceded, and is that greater sum of three hundred and forty thousand, 1 Chronicles 12:  2.  To attend and escort the ark, which is treated in 1 Chronicles 13 and 2 Samuel 6.  He had previously gathered for war with the Philistines, but now to escort the ark, as Kimchi and Abarbanel say (Buxtorf’s Vindication 1010).  In Chronicles, the history appears somewhat disturbed.  For, in that place is narrated a war undertaken after the return of the ark:  but here, with the war concluded, the ark is returned.  When he stormed the citadel of Zion, there is not time for idleness and luxuries, but he applies himself to the pursuits of piety (Martyr).

Verse 2:[11]  And (1 Chron. 13:5, 6) David arose, and went with all the people that were with him from Baale (or, Baalah,[12] that is, Kirjath-Jearim, Joshua 15:9, 60) of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD (or, at which the name, even the name of the LORD[13]) of hosts (1 Sam. 4:4; Ps. 80:1) that dwelleth between the cherubims.

[And David arose, and departed, and all the people that was with him of the men of Judah[14] (thus Munster, Syriac, similarly Castalio, Strigelius, Osiander, Mariana)]  From the Lords of Judah (Montanus); of the princes of Judah (Septuagint, similarly Osiander); with all the troops of Judah (Castalio).  The people of Judah (Arabic).  [Thus these translate ‎מִֽבַּעֲלֵ֖י יְהוּדָ֑ה.]  The Hebrew accents favor this interpretation.[15]  בַּעַל/Baal likewise signifies a man and prince (Mariana).  Now, to others it is the proper name of a place, or of a city (thus Vatablus, Grotius, Glassius); which a comparison with the other passage [namely, 1 Chronicles 13:6] shows, and the relative ‎מִשָּׁם, from there, which has regard to a certain place preceding (Vatablus, Grotius, thus Munster).  It is called by another name, Kirjath-jearim, as you see in Joshua 15:9 (Glassius’ “Grammar” 662), and in 1 Chronicles 13:6 (Grotius); and Kirjath-baal in Joshua 15:60; and Baalah in 1 Chronicles 13:6 (Bochart’s A Sacred Catalogue of Animals).  The name here is plural, from Baals of Judah (Malvenda out of Junius and Tremellius), because the city was bipartite and double.  See on 1 Samuel 7:1 (Malvenda).  The ark was in this place unto this time, 1 Samuel 6:21; 7:1 (Grotius).  From Baale (Baals [Junius and Tremellius]) of Judah (Vatablus, Pagnine, Grotius, Tigurinus, English, Dutch, Malvenda).  But this appears to be at variance with 1 Chronicles 13:6, where David is read to have traveled ‎בַּעֲלָתָה, to Baalah, so that he might carry the ark away from there; but here he is read to depart ‎מִבַּעֲלֵי, from Baale, so that they might carry the ark away (Bochart’s A Sacred Catalogue of Animals 1:2:37:371).  What is to be said?  Response 1:  This strikes the Most Illustrious Fuller in this way, that he also translates מִבַּעֲלֵי, from Baale, as to Baalah (Bochart’s A Sacred Catalogue of Animals 1:2:37:371).  מ, among many other things, sometimes signifies to, or motion toward a place, as in Genesis 13:11, he journeyed ‎מִקֶּדֶם, that is, eastward.  [See there the things noted at length concerning this matter.]  To this pertain that in Isaiah 17:13, and he shall flee ‎מִמֶּרְחָק, to a distant place; that is, far off, or as far as possible (Glassius’ “Grammar” 662).  Response 2:  It is not necessary to fix a new signification to מ/from.  For, both are true:  David first went to Baalah, 1 Chronicles 13; then he departed from there, so that he might lead the ark away, 2 Samuel 6.  Thus the spies sent by Moses both came into the valley of Eshcol, and departed from it[16] (Bochart’s A Sacred Catalogue of Animals 1:2:37:371).  They departed Baals [or from Baale, etc.], where they had proceeded with the people, 1 Chronicles 13 (Piscator, similarly Vatablus).  He speaks [in this place] or the return (Vatablus).  Response 3:  The sense here is able to be, David went, etc., and the people that were with him from Baale-judah; so that it might indicate that the citizens of that place went up from their city to David, so that they might then accompany him and the ark:  thus there is nothing unsuitable, except that the name of the place is passed over in silence, unto which the ark was to be removed (Buxtorf’s Vindication 395).

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 1 Chronicles 13:1, 2.  From Baale of Judah.  Question:  How from it, when they went to it; as is evident, both from 1 Chronicles 13:6, and because the ark was there, and to be fetched thence?  Answer:  Some affirm that the Hebrew preposition מ/mem sometimes signifies to, as Genesis 13:11.  But there is no need of that; for 1 Chronicles 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 1 Chronicles 13:6.  Moreover, this place is commonly called Kirjath-jearim, 1 Samuel 7:1; 1 Chronicles 13:5, and formerly Kirjath-baal, Joshua 15:60, and Baalah, Joshua 15:9, and here Baale of Judah; so called because it was in the tribe of Judah, as is evident from Joshua 15:1, etc.

[So that they might bring up the ark of God]  Both so that David might have the ark by him, and worship God before it; and so that he might honor the ark, by locating it in the royal city; and so that he might avoid the calamities that God had sent on account of the negligently handled ark in Gibeah[17] (Lapide).

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.

[Upon which was called, etc.,אֲשֶׁר־נִקְרָ֣א שֵׁ֗ם שֵׁ֣ם יְהוָ֧ה צְבָא֛וֹת יֹשֵׁ֥ב הַכְּרֻבִ֖ים עָלָֽיו׃]  ‎שֵׁם/name is found twice here in Hebrew (Grotius).  [Likewise אֲשֶׁר/which and ‎עָלָיו, upon it, they render variously.  Hence the variety of versions.]  1.  Perhaps in the former place שָׁם is to be read (Grotius out of Cappel):  there, or in that place; where (that is, upon which) is called the name of the Lord, etc.:  or the second שֵׁם/name is to be blotted out, and the former is to be pointed שָׁם, in that place, in this way, where (that is, upon which) God is invoked (Cappel’s Sacred Criticism).  2.  Some take שֵׁם/name, not for the proper name of God, as in Leviticus 24:11, 16 (as Pagnine, and Junius and Tremellius, take it), but appellatively (thus Rabbi Salomon and Kimchi), in this way, the name of which is called, the name (I write, Name [Dieu]) of Jehovah of hosts [hitherto with those agree Dieu, Munster, Tigurinus, Osiander, and Strigelius], sitting upon (dwelling between [Munster, Tigurinus]) the Cherubims (here I supply, He is [Dieu]) above it (Dieu, Munster, Tigurinus).  He dwelleth above the Cherubims on it (Osiander).  [But this sense does not satisfy Cappel, that the ark might be called the name of the Lord, etc., or ‎יְהוָה/Jehovah; for thus the name of Jehovah will not be proper to God; which the Socinians argue.]  But it does not at all appear necessary (Dieu).  1.  If we should render it verbatim, the name יְהוָה/Jehovah will still not be attributed to the ark, but this will be the sense:  Which (the ark) is called; the Name, the Name, I say, of the Lord, etc., that is, which for this reason is celebrated, that God shows Himself present there (Buxtorf’s Vindication 2:13:999).  2.  It is the simplest, that the אֲשֶׁר/which/who be referred, not to ‎אֲרוֹן, the ark, but to ‎אֱלֹהִים/God, and we translate it, who is called the Name, the Name of Jehovah, etc. (or whose [that is, God’s] name is called the Name of the God of hosts, etc [certain interpreters in Buxtorf]).  It is an eminent commendation of the Ark, because it is the ark of that God, who, since He is incomprehensible, is called absolutely the Name, even indeed the Name of Jehovah, etc. (Dieu).  3.  To others there is an ellipsis of ב/in/by before שֵׁם/ name (Buxtorf’s Vindication 2:13:874), which (Ark) is called בְּשֵׁם, by the name, the name of the Lord, etc. (Buxtorf).  Compare the similar expression in Isaiah 4:1[18] and elsewhere (Dieu); more specifically because it is called the Ark of God, who bears that great and adorable Name.  Whose name is called by the name of the Lord of hosts, who dwelleth between the Cherubims (English).  4.  Or thus, upon which is invoked the name, the name, I say, of God, etc., in the same sense.  Thus in 2 Chronicles 6:33, that thy name is invoked upon this house;[19] that is, that it is called thy house.  In Isaiah 63:19, thy name was not called upon them;[20] that is, they were not called by thy name.  See also Deuteronomy 28:10;[21] Jeremiah 7:11;[22] etc.  That construction of קָרָא, to call, with עַל/upon is quite common (Buxtorf’s Vindication 998).  5.  [All the Ancients refer this to God, not to the Ark.]  On which (upon which [Septuagint], where [Syriac]) was invoked the name of God, or of the Lord, etc. (Jonathan, Septuagint, Syriac).  Because of which the name of the almighty Lord was called, the Lord of the Cherubim (Arabic, similarly the Dutch).  By means of which (that is, the ark) the name is invoked; the name of the Lord of hosts.  Compare Leviticus 24:11; Deuteronomy 28:58 (Dutch).  But how is the name invoked?  Responses:  1.  Inasmuch as the ark is called the ark of the Lord.  2.  Inasmuch as before the ark they were pouring out their prayers to God, sitting above the Cherubim; and thus what follows, sitting upon the Cherubim, is a rendering of the reason on account of which the name of the Lord is invoked upon the ark (Mariana).  6.  [Others observe that of the ark here is not predicated the name of Jehovah, but the whole sentence; concerning which it has already been discussed in part, and is to be additionally treated.  Therefore, thus they translate it:]  Upon which is invoked the name, the name, I say, of Jehovah of hosts sitting among the Cherubims, which are upon it (thus Pagnine, nearly the Septuagint and Vulgate).  But it is not to be translated upon which, etc., unless to the אֲשֶׁר/which you add the ‎עָלָיו, upon it, at the end of the verse, which they incorrectly render again at the end.  Therefore, Junius rightly omitted that, but he took עַל/upon as at or near (Dieu), at or before which (Hebrew:  where [Mariana]) was invoked (that is, was worshipped; a common Synecdoche, as in Genesis 4:26[23] [Junius]) the name, the name of Jehovah sitting on the Cherubims (Junius and Tremellius, thus Mariana, Glassius, English, Buxtorf).  עָלָיו, upon it, is construed with אֲשֶׁר/which by a very common pleonasm (Buxtorf’s Vindication 872).  אֲשֶׁר/which is also often conjoined with other relatives, as in Genesis 1:11, ‎אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ, in which its own seed is in it;[24] that is, in which is its seed:  in Exodus 25:29, …and bowls thereof ‎אֲשֶׁ֥ר יֻסַּ֖ךְ בָּהֵ֑ן, wherewith it shall be covered on them; that is, wherewith it shall be covered:  in Jeremiah 1:2, ‎אֲשֶׁר, to whom, was the word of the Lord ‎אֵלָיו, to him;[25] that is, to whom was the word, etc.  So also in Exodus 6:4;[26] Psalm 1:4;[27] Mark 7:25;[28] Acts 15:17[29] (Glassius’ “Grammar” 3:2:221).  This is the most agreeable sense of the passage.  קָרָא, to call, is often found thus constructed with אֲשֶׁר/which and עַל/ upon, as in 2 Chronicles 7:14;[30] Jeremiah 7:10, 11;[31] 34:15;[32] Daniel 9:18.[33]  The doubling of שֵׁם/name is for emphasis and elegance.  See Gramatical Thesaurus[34] 2:2.  The Rebia accent ( ֗ ), imposed upon the prior שֵׁם/name, is merely a note of a small breath to be taken here.  In addition, God is often called ‎יֹשֵׁב הַכְּרֻבִים, the one dwelling between the Cherubims, nor is it anywhere added, which are above the ark, not even where mention of the ark precedes, as in 1 Samuel 4:4 (Buxtorf’s Vindication 873), and in the passage parallel to ours in 1 Chronicles 13:6.  See also 2 Kings 19:15; Psalm 80:1; 99:1 (Buxtorf’s Vindication 997).  Abarbanel approved this construction, but in a somewhat different sense.  עָלָיו, upon it, he took as by, or because of, which, and קָרָא, to call, in the sense of proclaiming or preaching, as in Jonah 3:2.[35]  By, or because of, which was promulgated and marvelously published the name, the Name of the Lord, etc., in the land of the Philistines, as in the midst of Israel.  That is, because of the miracles that the arek did.  An elegant exposition.  In 1 Chronicles 13:6 is found, the ark of God…‎אֲשֶׁר־נִקְרָ֥א שֵֽׁם׃, which apparently should be rendered, which is called שֵׁם/SHEM, the name.  But this concise passage is to be completed by this fuller and plainer passage in Samuel, שְׁמוֹ נִקְרָא עָלָיו אֲשֶׁר, upon which His name is called (Buxtorf’s Vindication 874).  Upon which is invoked, etc.  A Hebraism:  which is called, or is named, the ark of God (Vatablus).  Upon which was invoked the name of the Lord, etc.; that is, the Ark, which the Hebrews were figuratively calling the Lord of hosts (Grotius).  It was called by the name of the Lord.  Such was the dignity and majesty of the Ark.  Neither was this rare, or new.  For Sacraments often bear the names of the very things that they signify (Martyr), toward or before which, etc.; that is to say, upon which is the majesty of the Lord, which is invoked there.  Of the one sitting among the Cherubims above it.  Above the wings of the Cherubims, which were casting a shadow over the propitiatory (Menochius).

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; that is, 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.

[1] Hebrew:  ‎וַיֹּ֙סֶף ע֥וֹד דָּוִ֛ד אֶת־כָּל־בָּח֥וּר בְּיִשְׂרָאֵ֖ל שְׁלֹשִׁ֥ים אָֽלֶף׃

[2] Isaiah ben Elijah di Trani the Younger was a thirteenth century Italian Rabbi, grandson of the great Talmudist, Isaiah ben Mali di Trani the Elder.  Rabbi Isaiah the Younger wrote commentaries on Joshua, Judges, Samuel, Kings, and perhaps others.  His commentaries are characterized by sober, literal exegesis.

[3] 2 Samuel 20:5:  “So Amasa went to assemble the men of Judah:  but he tarried (‎וַיּוֹחֶר, Qere) longer than the set time which he had appointed him.”

[4] John Buxtorf, Jr. (1599-1664) succeeded his father as Professor of Hebrew at Basel (1629-1664), and was perhaps the equal of his father in learning.

[5] Anticritica:  seu Vindiciæ Veritatis Hebraicæ Adversus Ludovici Cappelli Criticam quam Vocat Sacram.

[6] Hebrew:  ‎כָּל־בָּחוּר.

[7] Isaac Abarbanel (1437-1508) was one of the great Spanish rabbis of his age and a stalwart opponent of Christianity, in spite of the danger.  He held fast to a literal interpretation of the Scripture, over against Maimonides’ philosophical allegorizing.  He commented on all of the Law and the Prophets.

[8] The Complutensian Polyglot (taking its name from the university in Alcalá [Complutum, in Latin]; 1514) contained the first printed edition of the Septuagint, Jerome’s Vulgate, the Hebrew Text, Targum Onkelos with a Latin translation, and the first printed edition of the Greek New Testament.  The labor of the scholars was superintended by Cardinal Francisco Ximénez de Cisneros.

[9] Louis Cappel (1585-1658) was a Huguenot divine of broad and profound learning.  He served as a minister of the gospel and Professor of Hebrew and Theology at Saumur.  Although his expertise in the Hebrew language was beyond question, his denial of the authority of the vowel points and of the absolute integrity of the Hebrew texts was hotly contested.

[10] Critica Sacra.

[11] Hebrew: ‎וַיָּ֣קָם׀ וַיֵּ֣לֶךְ דָּוִ֗ד וְכָל־הָעָם֙ אֲשֶׁ֣ר אִתּ֔וֹ מִֽבַּעֲלֵ֖י יְהוּדָ֑ה לְהַעֲל֣וֹת מִשָּׁ֗ם אֵ֚ת אֲר֣וֹן הָאֱלֹהִ֔ים אֲשֶׁר־נִקְרָ֣א שֵׁ֗ם שֵׁ֣ם יְהוָ֧ה צְבָא֛וֹת יֹשֵׁ֥ב הַכְּרֻבִ֖ים עָלָֽיו׃

[12] Hebrew:  ‎מִבַּעֲלֵי.

[13] Hebrew:  ‎אֲשֶׁר־נִקְרָ֣א שֵׁ֗ם שֵׁ֣ם יְהוָ֧ה.

[14] Hebrew:  ‎וַיָּ֣קָם׀ וַיֵּ֣לֶךְ דָּוִ֗ד וְכָל־הָעָם֙ אֲשֶׁ֣ר אִתּ֔וֹ מִֽבַּעֲלֵ֖י יְהוּדָ֑ה.

[15] Note the Tipha ( ֖ ), a disjunctive accent.

[16] Numbers 13:23-25.

[17] 2 Samuel 6:3.

[18] Isaiah 4:1:  “And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel:  only let us be called by thy name (‎רַ֗ק יִקָּרֵ֤א שִׁמְךָ֙ עָלֵ֔ינוּ), to take away our reproach.”

[19] 2 Chronicles 6:33:  “Then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name (‎כִּי־שִׁמְךָ֣ נִקְרָ֔א עַל־הַבַּ֥יִת הַזֶּ֖ה אֲשֶׁ֥ר בָּנִֽיתִי׃, that thy name is called upon this house which I have built).”

[20] Isaiah 63:19:  “We are thine: thou never barest rule over them; they were not called by thy name (‎לֹֽא־נִקְרָ֥א שִׁמְךָ֖ עֲלֵיהֶ֑ם, thy name was not called upon them).”

[21] Deuteronomy 28:10:  “And all people of the earth shall see that thou art called by the name of the Lord (‎כִּ֛י שֵׁ֥ם יְהוָ֖ה נִקְרָ֣א עָלֶ֑יךָ, that the name of Jehovah is called upon thee); and they shall be afraid of thee.”

[22] Jeremiah 7:11:  “Is this house, which is called by my name (‎אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י עָלָ֖יו, upon which my name is called), become a den of robbers in your eyes?  Behold, even I have seen it, saith the Lord.”

[23] Genesis 4:26:  “And to Seth, to him also there was born a son; and he called his name Enos:  then began men to call upon the name of the Lord (‎אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהוָֽה׃).”

[24] A woodenly literalistic rendering.

[25] Jeremiah 1:2:  “To whom the word of the Lord came (‎אֲשֶׁ֙ר הָיָ֤ה דְבַר־יְהוָה֙ אֵלָ֔יו) in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign.”

[26] Exodus 6:4:  “And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers (‎אֲשֶׁר־גָּ֥רוּ בָֽהּ׃).”

[27] Psalm 1:4:  “The ungodly are not so:  but are like the chaff which the wind driveth away (‎אֲֽשֶׁר־תִּדְּפֶ֥נּוּ רֽוּחַ׃).”

[28] Mark 7:25:  “For a certain woman, whose young daughter had an unclean spirit (ἧς εἶχε τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον), heard of him, and came and fell at his feet…”

[29] Acts 15:17:  “That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called (ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς), saith the Lord, who doeth all these things.”  Amos 9:12:  “That they may possess the remnant of Edom, and of all the heathen, which are called by my name (‎אֲשֶׁר־נִקְרָ֥א שְׁמִ֖י עֲלֵיהֶ֑ם), saith the Lord that doeth this.”

[30] 2 Chronicles 7:14:  “If my people, which are called by my name (‎אֲשֶׁ֧ר נִֽקְרָא־שְׁמִ֣י עֲלֵיהֶ֗ם), shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.”

[31] Jeremiah 7:10, 11:  “And come and stand before me in this house, which is called by my name (‎אֲשֶׁ֣ר נִקְרָא־שְׁמִ֣י עָלָ֔יו), and say, We are delivered to do all these abominations?  Is this house, which is called by my name (‎אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י עָלָ֖יו), become a den of robbers in your eyes?  Behold, even I have seen it, saith the Lord.”

[32] Jeremiah 34:15:  “And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name (‎אֲשֶׁר־נִקְרָ֥א שְׁמִ֖י עָלָֽיו׃)…”

[33] Daniel 9:18:  “O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name (‎אֲשֶׁר־נִקְרָ֥א שִׁמְךָ֖ עָלֶ֑יהָ):  for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.”

[34] Thesaurus Grammaticus Linguæ Sanctæ Hebrææ, by John Buxtorf Sr.

[35] Jonah 3:2:  “Arise, go unto Nineveh, that great city, and preach unto it the preaching (‎וִּקְרָ֤א אֵלֶ֙יהָ֙ אֶת־הַקְּרִיאָ֔ה) that I bid thee.”