2 Chronicles 4
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2 Chronicles 4
The Altar of Brass
1Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof.
Jamieson-Fausset-Brown
CHAPTER 4
2Ch 4:1. Altar of Brass.
1. he made an altar of brass--Steps must have been necessary for ascending so elevated an altar, but the use of these could be no longer forbidden (Ex 20:26) after the introduction of an official costume for the priests (Ex 28:42). It measured thirty-five feet by thirty-five, and in height seventeen and a half feet. The thickness of the metal used for this altar is nowhere given; but supposing it to have been three inches, the whole weight of the metal would not be under two hundred tons [Napier].
2Ch 4:2-5. Molten Sea.
CHAPTER 4
2Ch 4:1. Altar of Brass.
1. he made an altar of brass--Steps must have been necessary for ascending so elevated an altar, but the use of these could be no longer forbidden (Ex 20:26) after the introduction of an official costume for the priests (Ex 28:42). It measured thirty-five feet by thirty-five, and in height seventeen and a half feet. The thickness of the metal used for this altar is nowhere given; but supposing it to have been three inches, the whole weight of the metal would not be under two hundred tons [Napier].
2Ch 4:2-5. Molten Sea.
The Pulpit Commentary
An altar of brass. This in worthier material superseded the temporary altar of the tabernacle (Exo_27:1, Exo_27:2), made of shittim wood, and its dimensions five cubits long and broad and three cubits high. Large as was the present altar of brass as compared with the altar that preceded, it fell far short of the requirements of the grand day of dedication (1Ki_8:64). No statement of the making of this altar occurs in the parallel. The place of it would be between 2Ch_4:22 and 23 of 1Ki_7:1-51. But that Solomon made it is stated in 1Ki_9:25, and other references to its presence are found in 1Ki_8:22, 1Ki_8:54, 1Ki_8:64, etc. The position given to the altar is referred to alike in 1Ki_8:22 and 2Ch_6:12, 2Ch_6:13, as in the court of the temple. It may be well to note that the altar, sacrifice, comes first, and is first spoken of.
An altar of brass. This in worthier material superseded the temporary altar of the tabernacle (Exo_27:1, Exo_27:2), made of shittim wood, and its dimensions five cubits long and broad and three cubits high. Large as was the present altar of brass as compared with the altar that preceded, it fell far short of the requirements of the grand day of dedication (1Ki_8:64). No statement of the making of this altar occurs in the parallel. The place of it would be between 2Ch_4:22 and 23 of 1Ki_7:1-51. But that Solomon made it is stated in 1Ki_9:25, and other references to its presence are found in 1Ki_8:22, 1Ki_8:54, 1Ki_8:64, etc. The position given to the altar is referred to alike in 1Ki_8:22 and 2Ch_6:12, 2Ch_6:13, as in the court of the temple. It may be well to note that the altar, sacrifice, comes first, and is first spoken of.
The Molten Sea and the Lavers
2Also he made a molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about.
Jamieson-Fausset-Brown
2. he made a molten sea--(See on 1Ki 7:23), as in that passage "knops" occur instead of "oxen." It is generally supposed that the rows of ornamental knops were in the form of ox heads.
2. he made a molten sea--(See on 1Ki 7:23), as in that passage "knops" occur instead of "oxen." It is generally supposed that the rows of ornamental knops were in the form of ox heads.
The Pulpit Commentary
A molten sea. The Hebrew of this verse and of 1Ki_7:23 are facsimiles of one author, except that here קָו stands, where the parallel shows קוֹה, probably the fruit merely of some error in transcription. Verses like these point not to the derivation of Chronicles from Kings, but rather of both from some older common source. This sea of brass superseded the laver of the tabernacle (Exo_30:18, Exo_30:28; Exo_31:9; Exo_35:16; Exo_39:39). It was called a sea on account of its size. We are told in 1Ch_18:8 whence David had drawn the supplies of metal necessary for this work. The size of the diameter measured from upper rim to rim (ten cubits) harmonizes, of course, to all practical purposes, with that of the circumference (thirty cubits); it would assist questions connected with the contents of this large vessel, however, if we had been told whether the circumference were measured at the rim, or, as the form of language here used might slightly favour, round the girth. (For these questions, see 1Ch_18:5 below.) This sea for the washing of the priests significantly follows the altar. Beside the general suggestion of the need of purification or sanctification, it here reminds of the fact that the earthly priest and high priest must need the purification, which their great Antitype would not need.
A molten sea. The Hebrew of this verse and of 1Ki_7:23 are facsimiles of one author, except that here קָו stands, where the parallel shows קוֹה, probably the fruit merely of some error in transcription. Verses like these point not to the derivation of Chronicles from Kings, but rather of both from some older common source. This sea of brass superseded the laver of the tabernacle (Exo_30:18, Exo_30:28; Exo_31:9; Exo_35:16; Exo_39:39). It was called a sea on account of its size. We are told in 1Ch_18:8 whence David had drawn the supplies of metal necessary for this work. The size of the diameter measured from upper rim to rim (ten cubits) harmonizes, of course, to all practical purposes, with that of the circumference (thirty cubits); it would assist questions connected with the contents of this large vessel, however, if we had been told whether the circumference were measured at the rim, or, as the form of language here used might slightly favour, round the girth. (For these questions, see 1Ch_18:5 below.) This sea for the washing of the priests significantly follows the altar. Beside the general suggestion of the need of purification or sanctification, it here reminds of the fact that the earthly priest and high priest must need the purification, which their great Antitype would not need.
3And under it was the similitude of oxen, which did compass it round about: ten in a cubit, compassing the sea round about. Two rows of oxen were cast, when it was cast.
Jamieson-Fausset-Brown
3. Two rows of oxen were cast, when it was cast--The meaning is, that the circular basin and the brazen oxen which supported it were all of one piece, being cast in one and the same mould. There is a difference in the accounts given of the capacity of this basin, for while in 1Ki 7:26 it is said that two thousand baths of water could be contained in it, in this passage no less than three thousand are stated. It has been suggested that there is here a statement not merely of the quantity of water which the basin held, but that also which was necessary to work it, to keep it flowing as a fountain; that which was required to fill both it and its accompaniments. In support of this view, it may be remarked that different words are employed: the one in 1Ki 7:26 rendered contained; the two here rendered, received and held. There was a difference between receiving and holding. When the basin played as a fountain, and all its parts were filled for that purpose, the latter, together with the sea itself, received three thousand baths; but the sea exclusively held only two thousand baths, when its contents were restricted to those of the circular basin. It received and held three thousand baths [Calmet, Fragments].
2Ch 4:6-18. The Ten Lavers, Candlesticks, and Tables.
3. Two rows of oxen were cast, when it was cast--The meaning is, that the circular basin and the brazen oxen which supported it were all of one piece, being cast in one and the same mould. There is a difference in the accounts given of the capacity of this basin, for while in 1Ki 7:26 it is said that two thousand baths of water could be contained in it, in this passage no less than three thousand are stated. It has been suggested that there is here a statement not merely of the quantity of water which the basin held, but that also which was necessary to work it, to keep it flowing as a fountain; that which was required to fill both it and its accompaniments. In support of this view, it may be remarked that different words are employed: the one in 1Ki 7:26 rendered contained; the two here rendered, received and held. There was a difference between receiving and holding. When the basin played as a fountain, and all its parts were filled for that purpose, the latter, together with the sea itself, received three thousand baths; but the sea exclusively held only two thousand baths, when its contents were restricted to those of the circular basin. It received and held three thousand baths [Calmet, Fragments].
2Ch 4:6-18. The Ten Lavers, Candlesticks, and Tables.
The Pulpit Commentary
The similitude of oxen. The parallel gives simply "knops" (i.e. flower-buds) in the room of this expression, and no word "similitude" at all, the characters spelling the word for "knops" being פְּקָעִים, and those for "oxen" being בְּקָרִים. The presence of the word "similitude" strongly suggests that the circles of decoration under description showed the likenesses of oxen, not necessarily (as Patrick) "stamped" on the so-called knops, but possibly constituting them. For the ambiguous under it of our present verse the parallel says with definiteness, "under the brim of it." There is intelligibility, at all events, in the ornamentation being of these miniature oxen, presumably three hundred in the circle of the thirty cubits. The symbolism would harmonize with that which dictated the superposition of the enormous vase on twelve probably life-size oxen. There is a general preference, however, accorded to the opinion that the present text has probably been the result of some copyist's corruption, and that the text of the parallel should be followed.
The similitude of oxen. The parallel gives simply "knops" (i.e. flower-buds) in the room of this expression, and no word "similitude" at all, the characters spelling the word for "knops" being פְּקָעִים, and those for "oxen" being בְּקָרִים. The presence of the word "similitude" strongly suggests that the circles of decoration under description showed the likenesses of oxen, not necessarily (as Patrick) "stamped" on the so-called knops, but possibly constituting them. For the ambiguous under it of our present verse the parallel says with definiteness, "under the brim of it." There is intelligibility, at all events, in the ornamentation being of these miniature oxen, presumably three hundred in the circle of the thirty cubits. The symbolism would harmonize with that which dictated the superposition of the enormous vase on twelve probably life-size oxen. There is a general preference, however, accorded to the opinion that the present text has probably been the result of some copyist's corruption, and that the text of the parallel should be followed.
4It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward.
The Pulpit Commentary
The words of the Hebrew text of this verse and the parallel (1Ki_7:25) are facsimiles.
The words of the Hebrew text of this verse and the parallel (1Ki_7:25) are facsimiles.
5And the thickness of it was an handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths.
The Pulpit Commentary
An handbreadth. Not זֶרֶת, "a span", but טֶפַח, "the palm of the open hand," the breadth of the four fingers, which Thenius puts at 3.1752 inches, but Conder's table at 2.66 inches. It received and held should be translated, it was able to hold. Three thousand baths. The parallel has two thousand baths, and this latter is the likelier reading. It is, however, conceivable that the statement of Kings may purport to give the quantity of water used, and that of Chronicles the quantity which the vessel at its fullest could accommodate. As to the real capacity of the bath, we are hopelessly at sea. Josephus's estimate of it is about eight gallons and a half, that of the rabbinists about four gallons and a half, and Conder, in the 'Handbook to the Bible,' p. 80, a fractional quantity above six gallons. The largest bowls on the Assyrian bas-reliefs, the silver bowl of Croesus, and the bronze bowl in Scythia (Herodotus, 1.51; 4.81), did not, under the lowest estimate of the bath, hold as much as one-half of the contents of this vast sea of brass of Solomon. The use of this vessel was, as we read in the next verse, for the priests to wash in, or, as some would read, to wash at (Exo_30:18-20).
An handbreadth. Not זֶרֶת, "a span", but טֶפַח, "the palm of the open hand," the breadth of the four fingers, which Thenius puts at 3.1752 inches, but Conder's table at 2.66 inches. It received and held should be translated, it was able to hold. Three thousand baths. The parallel has two thousand baths, and this latter is the likelier reading. It is, however, conceivable that the statement of Kings may purport to give the quantity of water used, and that of Chronicles the quantity which the vessel at its fullest could accommodate. As to the real capacity of the bath, we are hopelessly at sea. Josephus's estimate of it is about eight gallons and a half, that of the rabbinists about four gallons and a half, and Conder, in the 'Handbook to the Bible,' p. 80, a fractional quantity above six gallons. The largest bowls on the Assyrian bas-reliefs, the silver bowl of Croesus, and the bronze bowl in Scythia (Herodotus, 1.51; 4.81), did not, under the lowest estimate of the bath, hold as much as one-half of the contents of this vast sea of brass of Solomon. The use of this vessel was, as we read in the next verse, for the priests to wash in, or, as some would read, to wash at (Exo_30:18-20).
6He made also ten lavers, and put five on the right hand, and five on the left, to wash in them: such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash in.
Jamieson-Fausset-Brown
6. ten lavers--(See on 1Ki 7:27). The laver of the tabernacle had probably been destroyed. The ten new ones were placed between the porch and the altar, and while the molten sea was for the priests to cleanse their hands and feet, these were intended for washing the sacrifices.
6. ten lavers--(See on 1Ki 7:27). The laver of the tabernacle had probably been destroyed. The ten new ones were placed between the porch and the altar, and while the molten sea was for the priests to cleanse their hands and feet, these were intended for washing the sacrifices.
The Pulpit Commentary
This verse, with 2Ch_4:14, 2Ch_4:15, are all here that represent the lengthy account of bases rather than layers, occupying in the parallel verses 27-39 of 1Ki_7:1-51, which, however, omits to state the use of either sea or layers.
This verse, with 2Ch_4:14, 2Ch_4:15, are all here that represent the lengthy account of bases rather than layers, occupying in the parallel verses 27-39 of 1Ki_7:1-51, which, however, omits to state the use of either sea or layers.
The Candlesticks and Tables
7And he made ten candlesticks of gold according to their form, and set them in the temple, five on the right hand, and five on the left.
Jamieson-Fausset-Brown
7. ten candlesticks--(See on 1Ki 7:49). The increased number was not only in conformity with the characteristic splendor of the edifice, but also a standing emblem to the Hebrews, that the growing light of the word was necessary to counteract the growing darkness in the world [Lightfoot].
7. ten candlesticks--(See on 1Ki 7:49). The increased number was not only in conformity with the characteristic splendor of the edifice, but also a standing emblem to the Hebrews, that the growing light of the word was necessary to counteract the growing darkness in the world [Lightfoot].
The Pulpit Commentary
Ten candlesticks of gold. The only allusion to these in the parallel is found later on in part of the forty-ninth verse of 1Ki_7:1-51. According to their form. This expression, though so vague, might point to the fact that the form of the old candlestick of the tabernacle was adhered to (Exo_25:31). But considering the recurrence of the same words (1Ki_7:20), there can be no doubt that the phrase is identical in its meaning with the use found in such passages as Le 1Ki_5:10; 1Ki_9:16, and means "according to the prescribed ordinance,"
Ten candlesticks of gold. The only allusion to these in the parallel is found later on in part of the forty-ninth verse of 1Ki_7:1-51. According to their form. This expression, though so vague, might point to the fact that the form of the old candlestick of the tabernacle was adhered to (Exo_25:31). But considering the recurrence of the same words (1Ki_7:20), there can be no doubt that the phrase is identical in its meaning with the use found in such passages as Le 1Ki_5:10; 1Ki_9:16, and means "according to the prescribed ordinance,"
8He made also ten tables, and placed them in the temple, five on the right side, and five on the left. And he made an hundred basons of gold.
The Pulpit Commentary
Ten tables. These tables also (the use of which is given in 2Ch_4:19) are not mentioned, so far as their making is concerned, in the parallel, except in its summary, verse 48 (cf. 1Ki_7:1-51.), where furthermore only one table, called "the table" (Exo_25:23), is specified, with which agrees our 2Ch_29:18. It is hard to explain this variation of statement. It is at least an arbitrary and forced explanation to suppose that ten tables constituted the furniture in question, while only one was used at a time. Keil and Bertheau think that the analogy of the ten candlesticks points to the existence of ten tables. The question, however, is, where is the call for, or where are the indications of any analogy? An hundred basins of gold. The Hebrew word employed here, and translated "basins," is מִזְרְקֵי, as also 2Ch_29:11, 2Ch_29:22, infra; and 1Ki_7:40, 1Ki_7:45, 1Ki_7:50; Exo_27:3; Exo_38:3; Num_4:14; but it is represented as well by the English translation "bowls" in 1Ch_28:17; 2Ki_25:15; Num_7:13, Num_7:19, etc. The "pots," however, of our Num_7:11, Num_7:16 has for its Hebrew הַסִּירוֹת. It were well if, in names such as these, at any rate, an absolute uniformity of version were observed in the translation, for the benefit of the English reader, to say nothing of the saving of wasted time for the student and scholar. These basins, or bowls, were to receive and hold the blood of the slain victims, about to be sprinkled for purification (see Exo_24:6-8, where the word אַגָּן is used; Exo_29:12, Exo_29:10, Exo_29:20, Exo_29:21; Le Exo_1:5, and passim; Heb_9:18-20; see also Exo_38:3; Num_4:14,) The Hebrew word מִזְרָק, whether appearing in our version as" basin"' or "bowl," occurs thirty-two times, sixteen in association exactly similar with the present (viz. Exo_27:3; Exo_38:3; Num_4:14; 1Ki_7:40, 1Ki_7:45, 1Ki_7:50; 2Ki_12:13; 2Ki_25:15; 1Ch_28:17; 2Ch_4:8, 2Ch_4:11, 2Ch_4:22; Neh_7:70; Jer_52:18, Jer_52:19; Zec_14:20), fourteen as silver bowls in the time of the tabernacle for the meat offering of "fine flour mingled with oil" (viz. Num_7:13, Num_7:19, Num_7:25, Num_7:31, Num_7:37, Num_7:43, Num_7:49, Num_7:55, Num_7:61, Num_7:67, Num_7:73, Num_7:79, Num_7:84, Num_7:85), and the remaining two in an entirely general application (Amo_6:6; Zec_9:15). It is evident, therefore, that the מִזְרָק was not the only vessel used for holding the blood of purification, nor was it exclusively reserved to this use.
Ten tables. These tables also (the use of which is given in 2Ch_4:19) are not mentioned, so far as their making is concerned, in the parallel, except in its summary, verse 48 (cf. 1Ki_7:1-51.), where furthermore only one table, called "the table" (Exo_25:23), is specified, with which agrees our 2Ch_29:18. It is hard to explain this variation of statement. It is at least an arbitrary and forced explanation to suppose that ten tables constituted the furniture in question, while only one was used at a time. Keil and Bertheau think that the analogy of the ten candlesticks points to the existence of ten tables. The question, however, is, where is the call for, or where are the indications of any analogy? An hundred basins of gold. The Hebrew word employed here, and translated "basins," is מִזְרְקֵי, as also 2Ch_29:11, 2Ch_29:22, infra; and 1Ki_7:40, 1Ki_7:45, 1Ki_7:50; Exo_27:3; Exo_38:3; Num_4:14; but it is represented as well by the English translation "bowls" in 1Ch_28:17; 2Ki_25:15; Num_7:13, Num_7:19, etc. The "pots," however, of our Num_7:11, Num_7:16 has for its Hebrew הַסִּירוֹת. It were well if, in names such as these, at any rate, an absolute uniformity of version were observed in the translation, for the benefit of the English reader, to say nothing of the saving of wasted time for the student and scholar. These basins, or bowls, were to receive and hold the blood of the slain victims, about to be sprinkled for purification (see Exo_24:6-8, where the word אַגָּן is used; Exo_29:12, Exo_29:10, Exo_29:20, Exo_29:21; Le Exo_1:5, and passim; Heb_9:18-20; see also Exo_38:3; Num_4:14,) The Hebrew word מִזְרָק, whether appearing in our version as" basin"' or "bowl," occurs thirty-two times, sixteen in association exactly similar with the present (viz. Exo_27:3; Exo_38:3; Num_4:14; 1Ki_7:40, 1Ki_7:45, 1Ki_7:50; 2Ki_12:13; 2Ki_25:15; 1Ch_28:17; 2Ch_4:8, 2Ch_4:11, 2Ch_4:22; Neh_7:70; Jer_52:18, Jer_52:19; Zec_14:20), fourteen as silver bowls in the time of the tabernacle for the meat offering of "fine flour mingled with oil" (viz. Num_7:13, Num_7:19, Num_7:25, Num_7:31, Num_7:37, Num_7:43, Num_7:49, Num_7:55, Num_7:61, Num_7:67, Num_7:73, Num_7:79, Num_7:84, Num_7:85), and the remaining two in an entirely general application (Amo_6:6; Zec_9:15). It is evident, therefore, that the מִזְרָק was not the only vessel used for holding the blood of purification, nor was it exclusively reserved to this use.
9Furthermore he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass.
The Pulpit Commentary
The court of the priests. The construction of this court of the priests, withheld here, given there, leaves it ambiguous whether the "three rows of hewed stones and one row of cedar beams "intends a description of fence, as the Septuagint seems to have taken it, or of a higher floor with which the part in question was dignified. The citation Jer_36:10, though probably pointing to this same court, can scarcely be adduced as any support of J. D. Michaelis' suggestion of this latter, as its עֶלְיוֹן (translated "higher") does not really carry the idea of the comparative degree at all. For once that it is so translated (and even then probably incorrectly), there are twenty occurrences of it as the superlative excellentiae. The introduction just here of any statement of these courts at all, which seems at first inopportune, is probably accounted for by the desire to speak in this connection of their doors and the brass overlaying of them. It is worthy of note that the word employed in our text, as also 2Ch_6:13, is not the familiar word חַצֵר of all previous similar occasions, but עֲזרָהַ, a word of the later Hebrew, occurring also several times in Ezekiel, though not in exactly the same sense, and the elementary signification of the verb-root of which is "to gird," or "surround."
The court of the priests. The construction of this court of the priests, withheld here, given there, leaves it ambiguous whether the "three rows of hewed stones and one row of cedar beams "intends a description of fence, as the Septuagint seems to have taken it, or of a higher floor with which the part in question was dignified. The citation Jer_36:10, though probably pointing to this same court, can scarcely be adduced as any support of J. D. Michaelis' suggestion of this latter, as its עֶלְיוֹן (translated "higher") does not really carry the idea of the comparative degree at all. For once that it is so translated (and even then probably incorrectly), there are twenty occurrences of it as the superlative excellentiae. The introduction just here of any statement of these courts at all, which seems at first inopportune, is probably accounted for by the desire to speak in this connection of their doors and the brass overlaying of them. It is worthy of note that the word employed in our text, as also 2Ch_6:13, is not the familiar word חַצֵר of all previous similar occasions, but עֲזרָהַ, a word of the later Hebrew, occurring also several times in Ezekiel, though not in exactly the same sense, and the elementary signification of the verb-root of which is "to gird," or "surround."
10And he set the sea on the right side of the east end, over against the south.
The Pulpit Commentary
The right side of the east end, over against the south (so also 1Ki_7:39; comp. Exo_30:18). The sea found its position, therefore, in the place of the tabernacle laver of old, between altar of brass and porch. It must be remembered that the entrance was east, but it was counted to a person standing with the back to the tabernacle or temple, as though he were, in fact, going out, not entering in, the sacred enclosure; therefore on the right side will be southward, as written in this verse.
The right side of the east end, over against the south (so also 1Ki_7:39; comp. Exo_30:18). The sea found its position, therefore, in the place of the tabernacle laver of old, between altar of brass and porch. It must be remembered that the entrance was east, but it was counted to a person standing with the back to the tabernacle or temple, as though he were, in fact, going out, not entering in, the sacred enclosure; therefore on the right side will be southward, as written in this verse.
11And Huram made the pots, and the shovels, and the basons. And Huram finished the work that he was to make for king Solomon for the house of God;
Jamieson-Fausset-Brown
11. Huram made--(See on 1Ki 7:40).
11. Huram made--(See on 1Ki 7:40).
The Pulpit Commentary
The pots. As stated above, the Hebrew word is הַסִּירוֹת. It occurs in the Old Testament twenty-seven times; it is translated in our Authorized Version "pans" once and "caldrons" four times. By a manifest copyist's error, the parallel (1Ki_7:35) has כִירוֹת, "layers," by the use of caph for samech. The use of the סִיר was to boil the peace offerings, though some say they were hods in which to carry away the ashes; and it certainly is remarkable that it is no one of the words employed in 1Sa_2:14. In addition to these twenty-seven times, it occurs also four times in Ecclesiastes, Isaiah, Hosed, Nahum, with the meaning of "thorns," and once in Amos it is translated "fish-hooks." The passage in Ecclesiastes (Ecc_7:6) is additionally remarkable, in the fact that the root occurs twice in the same sentence in its different significations, e.g. "the crackling of thorns under a pot." The shovels. The Hebrew word is הַיָעִים. This word occurs in the Old Testament nine times—in Exodus, Numbers, Kings, Chronicles, and Jeremiah. The use of the shovel was to remove the ashes. The basins should very probably read flesh-hooks.
The pots. As stated above, the Hebrew word is הַסִּירוֹת. It occurs in the Old Testament twenty-seven times; it is translated in our Authorized Version "pans" once and "caldrons" four times. By a manifest copyist's error, the parallel (1Ki_7:35) has כִירוֹת, "layers," by the use of caph for samech. The use of the סִיר was to boil the peace offerings, though some say they were hods in which to carry away the ashes; and it certainly is remarkable that it is no one of the words employed in 1Sa_2:14. In addition to these twenty-seven times, it occurs also four times in Ecclesiastes, Isaiah, Hosed, Nahum, with the meaning of "thorns," and once in Amos it is translated "fish-hooks." The passage in Ecclesiastes (Ecc_7:6) is additionally remarkable, in the fact that the root occurs twice in the same sentence in its different significations, e.g. "the crackling of thorns under a pot." The shovels. The Hebrew word is הַיָעִים. This word occurs in the Old Testament nine times—in Exodus, Numbers, Kings, Chronicles, and Jeremiah. The use of the shovel was to remove the ashes. The basins should very probably read flesh-hooks.
12To wit, the two pillars, and the pommels, and the chapiters which were on the top of the two pillars, and the two wreaths to cover the two pommels of the chapiters which were on the top of the pillars;
The Pulpit Commentary
The pommels. The Hebrew word is גֻלֹת, translated in the parallel "bowls." The word occurs in the Old Testament twelve times, and is translated six times (in Judges and Joshua)" springs," four times "bowls," and twice "pommels." It was an architectural ornament to the capital, in shape like a ball. The chapiters. The Hebrew word is כֹּתֶרֶת, occurring twenty-three times or more, and always translated thus; in modern architecture, the head or capital of the pillar. The two wreaths. The word is כֹּתֶרֶת, occurring fifteen times, and translated seven times "net-work," five times "wreath," or "wreathen-work," once a "snare," once "checker-work," and once a "lattice." These wreaths were of some lace pattern plaiting and festoons of fancy chain-work. The fuller expression of them is found in 1Ki_7:17, though in description not more distinct, certainly—"nets of checker-work, and wreaths of chain-work."
The pommels. The Hebrew word is גֻלֹת, translated in the parallel "bowls." The word occurs in the Old Testament twelve times, and is translated six times (in Judges and Joshua)" springs," four times "bowls," and twice "pommels." It was an architectural ornament to the capital, in shape like a ball. The chapiters. The Hebrew word is כֹּתֶרֶת, occurring twenty-three times or more, and always translated thus; in modern architecture, the head or capital of the pillar. The two wreaths. The word is כֹּתֶרֶת, occurring fifteen times, and translated seven times "net-work," five times "wreath," or "wreathen-work," once a "snare," once "checker-work," and once a "lattice." These wreaths were of some lace pattern plaiting and festoons of fancy chain-work. The fuller expression of them is found in 1Ki_7:17, though in description not more distinct, certainly—"nets of checker-work, and wreaths of chain-work."
13And four hundred pomegranates on the two wreaths; two rows of pomegranates on each wreath, to cover the two pommels of the chapiters which were upon the pillars.
The Pulpit Commentary
Four hundred pomegranates. This number of pomegranates substantially agrees with the parallel (1Ki_7:20), There were two hundred of them on each wreath that encircled the chapiter. The pomegranate was a favourite ornament in work as well as in more solid architectural forms (Exo_28:33, Exo_28:34). The popularity of the fruit as food (Num_13:23; Num_20:5; Deu_8:8; Jos_15:32; Jos_21:25), its simple beauty to the eye (So 2Ch_4:3,2Ch_4:13), and its welcome homeliness, will quite account for this beside any symbolic significance that may have become attached to it. The description of the pomegranate as a fruit may be found in any Bible dictionary, but especially in Tristram's 'Natural History of the Bible.'
Four hundred pomegranates. This number of pomegranates substantially agrees with the parallel (1Ki_7:20), There were two hundred of them on each wreath that encircled the chapiter. The pomegranate was a favourite ornament in work as well as in more solid architectural forms (Exo_28:33, Exo_28:34). The popularity of the fruit as food (Num_13:23; Num_20:5; Deu_8:8; Jos_15:32; Jos_21:25), its simple beauty to the eye (So 2Ch_4:3,2Ch_4:13), and its welcome homeliness, will quite account for this beside any symbolic significance that may have become attached to it. The description of the pomegranate as a fruit may be found in any Bible dictionary, but especially in Tristram's 'Natural History of the Bible.'
14He made also bases, and lavers made he upon the bases;
The Pulpit Commentary
Bases. The first mention of these in Chronicles, on which so much is said in the parallel (1Ki_7:27-39). The Hebrew word is מְכוֹנָה, occurring eighteen times in Kings, twice in Chronicles, once in Ezra, and three times in Jeremiah. These bases were, as may be learnt more fully in the parallel, pedestals of brass four cubits square by three and a half high, supported by wheels a cubit and a half in diameter. The pedestals were richly decorated with mouldings, and with the similitudes of lions, oxen, and cherubim, and with other subordinate ornamental work, and were designed to bear the layers, the use of which is given in verse 6. Verses 6-16 in our chapter strongly suggest, in their repetitiousness, the writer's resort to different sources and authorities for his matter.
Bases. The first mention of these in Chronicles, on which so much is said in the parallel (1Ki_7:27-39). The Hebrew word is מְכוֹנָה, occurring eighteen times in Kings, twice in Chronicles, once in Ezra, and three times in Jeremiah. These bases were, as may be learnt more fully in the parallel, pedestals of brass four cubits square by three and a half high, supported by wheels a cubit and a half in diameter. The pedestals were richly decorated with mouldings, and with the similitudes of lions, oxen, and cherubim, and with other subordinate ornamental work, and were designed to bear the layers, the use of which is given in verse 6. Verses 6-16 in our chapter strongly suggest, in their repetitiousness, the writer's resort to different sources and authorities for his matter.
15One sea, and twelve oxen under it.
16The pots also, and the shovels, and the fleshhooks, and all their instruments, did Huram his father make to king Solomon for the house of the LORD of bright brass.
The Pulpit Commentary
Flesh-hooks. Hebrew, מִזְלָגוֹח, occurring twice in Exodus (Exo_27:3; Exo_38:3), once in Numbers, and twice in Chronicles. Another form of the same root, מַזְלֵג occurs twice in Samuel, in the same sense of "flesh-hook" (1Sa_2:13, 1Sa_2:14), where also its use is made dramatically plain. Huram his father; i.e. his chief artist.
Flesh-hooks. Hebrew, מִזְלָגוֹח, occurring twice in Exodus (Exo_27:3; Exo_38:3), once in Numbers, and twice in Chronicles. Another form of the same root, מַזְלֵג occurs twice in Samuel, in the same sense of "flesh-hook" (1Sa_2:13, 1Sa_2:14), where also its use is made dramatically plain. Huram his father; i.e. his chief artist.
17In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zeredathah.
The Pulpit Commentary
In the plain … in the clay; i.e. in the Ciccar (or round, equivalent to the New Testament "region round about ") of Jordan, a distinctive designation of the Jordan valley. The region here intended lies east of the river, in what became the division of Gad. Succoth lay a little to the north of the river Jabbok, which flows almost east to west into the Jordan. Zeredathah; i.q. Zarthan of 1Ki_7:46; and this latter is in the Hebrew also the same in characters and all with the Zaretan of Jos_3:16. Very possibly the place is the same as Zererath (Jdg_7:22). The exact sites of these places are not known, though the range within which they all lay is clear. The clay ground; that is," the clay of the ground "(Hebrew). The radical idea of the word here translated "clay" is "thickness," which should not be rendered, as in margin, "thicknesses." The word (עָב) occurs in all thirty.five times, and is rendered a large proportion of these times "clouds" or "thick clouds" (e.g. Exo_19:9), clouds being presumably thicknesses in air; but if the subject-matter in question be in wood, or growing timber, or the ground, the word is rendered conformably "thick planks" (1Ki_7:6; Eze_41:25, Eze_41:26), or "thickets" (Jer_4:29), or "clay" (as here), to distinguish from other lighter or more friable soil.
In the plain … in the clay; i.e. in the Ciccar (or round, equivalent to the New Testament "region round about ") of Jordan, a distinctive designation of the Jordan valley. The region here intended lies east of the river, in what became the division of Gad. Succoth lay a little to the north of the river Jabbok, which flows almost east to west into the Jordan. Zeredathah; i.q. Zarthan of 1Ki_7:46; and this latter is in the Hebrew also the same in characters and all with the Zaretan of Jos_3:16. Very possibly the place is the same as Zererath (Jdg_7:22). The exact sites of these places are not known, though the range within which they all lay is clear. The clay ground; that is," the clay of the ground "(Hebrew). The radical idea of the word here translated "clay" is "thickness," which should not be rendered, as in margin, "thicknesses." The word (עָב) occurs in all thirty.five times, and is rendered a large proportion of these times "clouds" or "thick clouds" (e.g. Exo_19:9), clouds being presumably thicknesses in air; but if the subject-matter in question be in wood, or growing timber, or the ground, the word is rendered conformably "thick planks" (1Ki_7:6; Eze_41:25, Eze_41:26), or "thickets" (Jer_4:29), or "clay" (as here), to distinguish from other lighter or more friable soil.
18Thus Solomon made all these vessels in great abundance: for the weight of the brass could not be found out.
The Vessels of the House of God
19And Solomon made all the vessels that were for the house of God, the golden altar also, and the tables whereon the shewbread was set;
20Moreover the candlesticks with their lamps, that they should burn after the manner before the oracle, of pure gold;
The Pulpit Commentary
Candlesticks … lamps, that they should burn after the manner before the oracle. Ten candlesticks, as we learn here and in 2Ch_4:7, supersede in Solomon's temple the one candlestick, with its central shaft lamp, and the three branch lamps on either side of Moses and the tabernacle. This single candlestick was restored in Zerubbabel's temple. The present ten candlesticks, or strictly candelabra, of Solomon are said at one time to have been placed in a row like a rail before the veil, and connected with a chain under which the high priest went on the Day of Atonement into the inner sanctuary. The removal of these candelabra is recorded Jer_52:19. The expression, "after the manner," points to the various and somewhat minute regulation for the lighting, trimming, and keeping alight of the lamps, all or some, of the candelabra (Exo_27:19-21; Le Exo_24:1-3). The use of the word for "lamp" (נֵר) in some passages (1Sa_3:3; 2Sa_21:17; Pro_13:9; Pro_20:27; Psa_18:29)suggests not the part as used for the whole in speaking of the candelabrum, but more probably that the perpetual burning was not of all seven lamps, but of one, the central shaft.
Candlesticks … lamps, that they should burn after the manner before the oracle. Ten candlesticks, as we learn here and in 2Ch_4:7, supersede in Solomon's temple the one candlestick, with its central shaft lamp, and the three branch lamps on either side of Moses and the tabernacle. This single candlestick was restored in Zerubbabel's temple. The present ten candlesticks, or strictly candelabra, of Solomon are said at one time to have been placed in a row like a rail before the veil, and connected with a chain under which the high priest went on the Day of Atonement into the inner sanctuary. The removal of these candelabra is recorded Jer_52:19. The expression, "after the manner," points to the various and somewhat minute regulation for the lighting, trimming, and keeping alight of the lamps, all or some, of the candelabra (Exo_27:19-21; Le Exo_24:1-3). The use of the word for "lamp" (נֵר) in some passages (1Sa_3:3; 2Sa_21:17; Pro_13:9; Pro_20:27; Psa_18:29)suggests not the part as used for the whole in speaking of the candelabrum, but more probably that the perpetual burning was not of all seven lamps, but of one, the central shaft.
21And the flowers, and the lamps, and the tongs, made he of gold, and that perfect gold;
The Pulpit Commentary
The flowers; Hebrew, פֶרַה, occurring sixteen times, of which number it is translated" flowers "thirteen times, "buds" twice, and "blossom" once. The flower was a part of the ornamentation of the branches of the candelabrum (Exo_25:31, Exo_25:33). The tongs; Hebrew, מֶלְקָחַיִם, occurring six times, of which number it is translated five times "tongs," but once "snuffers" (Exo_37:23). This latter is the correcter translation, perhaps. The instrument, at any rate, was to trim the lamp-wicks (Exo_25:38).
The flowers; Hebrew, פֶרַה, occurring sixteen times, of which number it is translated" flowers "thirteen times, "buds" twice, and "blossom" once. The flower was a part of the ornamentation of the branches of the candelabrum (Exo_25:31, Exo_25:33). The tongs; Hebrew, מֶלְקָחַיִם, occurring six times, of which number it is translated five times "tongs," but once "snuffers" (Exo_37:23). This latter is the correcter translation, perhaps. The instrument, at any rate, was to trim the lamp-wicks (Exo_25:38).
22And the snuffers, and the basons, and the spoons, and the censers, of pure gold: and the entry of the house, the inner doors thereof for the most holy place, and the doors of the house of the temple, were of gold.
The Pulpit Commentary
The snuffers; Hebrew, מְזַמְרוֹת, occurring five times, and always translated "snuffers." A slightly different form of the word is translated "pruning-hooks "four times in the Prophets Isaiah, Joel, Micah. No doubt these snuffers were something different from the tongs of the preceding verse; the use of one may have been rather to cut the wicks, and the other to trim them. The spoons; Hebrew, כַף. This is the word used so often for the "hand," but the essential idea of which is the hollow of either hand or foot or other thing, and among other things of a spoon shape. The word is used of the frankincense-cups (Num_7:14, Num_7:20, Num_7:26) brought to the dedication of the tabernacle by the several princes. The censers; Hebrew, מַחְתּוֹת ,werbeH ;. These were "snuff-dishes" (Exo_25:38; Exo_37:23; Num_4:9). The entry of the house; Hebrew, פֶּתַח. Some think this word refers to the door-frames, as distinct from the door-leaves or doors themselves. But the parallel (1Ki_7:50) gives us what is translated as "hinges" (Hebrew, פתֹ), a word that occurs only here in any such sense, as presumably (Gesenius, ' Lexicon ') "the hollowed part of a hinge," and Isa_3:17 for the pudenda muliebria. The mistaken transcribing of a kheth for a tau will amply account for the difference.
The snuffers; Hebrew, מְזַמְרוֹת, occurring five times, and always translated "snuffers." A slightly different form of the word is translated "pruning-hooks "four times in the Prophets Isaiah, Joel, Micah. No doubt these snuffers were something different from the tongs of the preceding verse; the use of one may have been rather to cut the wicks, and the other to trim them. The spoons; Hebrew, כַף. This is the word used so often for the "hand," but the essential idea of which is the hollow of either hand or foot or other thing, and among other things of a spoon shape. The word is used of the frankincense-cups (Num_7:14, Num_7:20, Num_7:26) brought to the dedication of the tabernacle by the several princes. The censers; Hebrew, מַחְתּוֹת ,werbeH ;. These were "snuff-dishes" (Exo_25:38; Exo_37:23; Num_4:9). The entry of the house; Hebrew, פֶּתַח. Some think this word refers to the door-frames, as distinct from the door-leaves or doors themselves. But the parallel (1Ki_7:50) gives us what is translated as "hinges" (Hebrew, פתֹ), a word that occurs only here in any such sense, as presumably (Gesenius, ' Lexicon ') "the hollowed part of a hinge," and Isa_3:17 for the pudenda muliebria. The mistaken transcribing of a kheth for a tau will amply account for the difference.
THE HOLY BIBLE
2 Chronicles
Chapter 4
Translated out of the original tongues, and with the former translations diligently compared and revised.
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