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 monarch of that kingdom, towards Jehovah the God-king, that there is no necessity whatever to seek for even a partial explanation in the fact that David felt it desirable to have the high priest with the Urim and Thummim always close at hand. But why did not David remove the Mosaic tabernacle to Mount Zion at Jerusalem at the same time as the ark of the covenant, and so restore the divinely established sanctuary in its integrity? This question can only be answered by conjectures. One of the principal motives for allowing the existing separation of the ark from the tabernacle to continue, may have been that, during the time the two sanctuaries had been separated, two high priests had arisen, one of whom officiated at the tabernacle at Gibeon, whilst the other, namely Abiathar, who escaped the massacre of the priests at Nob and fled at once to David, had been the channel of all divine communications to David during the time of his persecution by Saul, and had also officiated as high priest in his camp; so that he could no more think of deposing him from the office which he had hitherto filled, in consequence of the reorganization of the legal worship, than he could of deposing Zadok, of the line of Eleazar, the officiating high priest at Gibeon. Moreover, David may from the very first have regarded the service which he instituted in connection with the ark upon Zion as merely a provisional arrangement, which was to continue till his kingdom was more thoroughly consolidated, and the way had been thereby prepared for erecting a fixed house of God, and so establishing the worship of the nation of Jehovah upon a more durable foundation. David may also have cherished the firm belief that in the meantime the Lord would put an end to the double priesthood which had grown out of the necessities of the times, or at any rate give him some direct revelation as to the arrangements which he ought to make. We have a parallel account of the removal of the ark of the covenant to Zion in 1Ch 13:5 and 1Ch 13:6, which agrees for the most part verbatim, at all events in all essential points, with the account before us; but the liturgical side of this solemn act is very elaborately described, especially the part taken by the Levites, whereas the account given here is very condensed, and is restricted in fact to an account of the work of removing the ark from Kirjath-jearim to Jerusalem as carried out by