<hi type="bold">15-16. the candlesticks of silver--</hi>Solomon made them all of gold--in this and a few minor particulars departing from the letter of his father's instructions, where he had the means of executing them in a more splendid style. There was only one candlestick and one table in the tabernacle, but ten in the temple.

15-16. the candlesticks of silver-- Solomon made them all of gold--in this and a few minor particulars departing from the letter of his father's instructions, where he had the means of executing them in a more splendid style. There was only one candlestick and one table in the tabernacle, but ten in the temple.


<hi type="bold">18-19. the chariot of the cherubim--</hi>The expanded wings of the cherubim formed what was figuratively styled the throne of God, and as they were emblematical of rapid motion, the throne or seat was spoken of as a chariot (<reference osisRef="Ps.18.10">Psa 18:10</reference>; <reference osisRef="Ps.99.1">99:1</reference>). It is quite clear that in all these directions David was not guided by his own taste, or by a desire for taking any existing model of architecture, but solely by a regard to the express revelation of the divine will. In a vision, or trance, the whole edifice, with its appurtenances, had been placed before his eyes so vividly and permanently, that he had been able to take a sketch of them in the models delivered to Solomon.

18-19. the chariot of the cherubim-- The expanded wings of the cherubim formed what was figuratively styled the throne of God, and as they were emblematical of rapid motion, the throne or seat was spoken of as a chariot (Psa 18:10; 99:1). It is quite clear that in all these directions David was not guided by his own taste, or by a desire for taking any existing model of architecture, but solely by a regard to the express revelation of the divine will. In a vision, or trance, the whole edifice, with its appurtenances, had been placed before his eyes so vividly and permanently, that he had been able to take a sketch of them in the models delivered to Solomon.


<hi type="bold">20. Be strong and of good courage--</hi>The address begun in <reference osisRef="1Chr.28.9">1Ch 28:9</reference> is resumed and concluded in the same strain.

20. Be strong and of good courage-- The address begun in 1Ch 28:9 is resumed and concluded in the same strain.


<hi type="bold">21. behold, the courses of the priests and Levites--</hi>They were, most probably, represented in this assembly though they are not named.

<hi type="bold">also the princes and all the people--</hi>that is, as well the skilful, expert, and zealous artisan, as the workman who needs to be directed in all his labors. <chapter eID="1Chr.28"/>

21. behold, the courses of the priests and Levites-- They were, most probably, represented in this assembly though they are not named. also the princes and all the people-- that is, as well the skilful, expert, and zealous artisan, as the workman who needs to be directed in all his labors.


<title type="x-s2">CHAPTER 29</title>
 <reference osisRef="1Chr.29.1-1Chr.29.9">1Ch 29:1-9</reference>. David Causes the Princes and People to Offer for the House of God.

<hi type="bold">1-2. Solomon ... is yet young and tender--</hi>Though Solomon was very young when he was raised to the sovereign power, his kingdom escaped the woe pronounced (<reference osisRef="Eccl.10.16">Ec 10:16</reference>). Mere childhood in a prince is not always a misfortune to a nation, as there are instances of the government being wisely administered during a minority. Solomon himself is a most illustrious proof that a young prince may prove a great blessing; for when he was but a mere child, with respect to his age, no nation was happier. His father, however, made this address before Solomon was endowed with the divine gift of wisdom, and David's reference to his son's extreme youth, in connection with the great national undertaking he had been divinely appointed to execute, was to apologize to this assembly of the estates--or, rather, to assign the reason of his elaborate preparations for the work.

CHAPTER 29 1Ch 29:1-9. David Causes the Princes and People to Offer for the House of God. 1-2. Solomon... is yet young and tender-- Though Solomon was very young when he was raised to the sovereign power, his kingdom escaped the woe pronounced (Ec 10:16). Mere childhood in a prince is not always a misfortune to a nation, as there are instances of the government being wisely administered during a minority. Solomon himself is a most illustrious proof that a young prince may prove a great blessing; for when he was but a mere child, with respect to his age, no nation was happier. His father, however, made this address before Solomon was endowed with the divine gift of wisdom, and David's reference to his son's extreme youth, in connection with the great national undertaking he had been divinely appointed to execute, was to apologize to this assembly of the estates--or, rather, to assign the reason of his elaborate preparations for the work.


<hi type="bold">3-4. Moreover ... I have of mine own proper good, &c.--</hi>In addition to the immense amount of gold and silver treasure which David had already bequeathed for various uses in the service of the temple, he now made an additional contribution destined to a specific purpose--that of overlaying the walls of the house. This voluntary gift was from the private fortune of the royal donor, and had been selected with the greatest care. The gold was "the gold of Ophir," then esteemed the purest and finest in the world (<reference osisRef="Job.22.24">Job 22:24</reference>; <reference osisRef="Job.28.16">28:16</reference>; <reference osisRef="Isa.13.12">Is 13:12</reference>). The amount was three thousand talents of gold and seven thousand talents of refined silver.

3-4. Moreover... I have of mine own proper good, &c.-- In addition to the immense amount of gold and silver treasure which David had already bequeathed for various uses in the service of the temple, he now made an additional contribution destined to a specific purpose--that of overlaying the walls of the house. This voluntary gift was from the private fortune of the royal donor, and had been selected with the greatest care. The gold was "the gold of Ophir," then esteemed the purest and finest in the world (Job 22:24; 28:16; Is 13:12). The amount was three thousand talents of gold and seven thousand talents of refined silver.


<hi type="bold">5. who then is willing to consecrate his service--</hi>Hebrew, "fill his hand"; that is, make an offering (<reference osisRef="Exod.32.29">Ex 32:29</reference>; <reference osisRef="Lev.8.33">Le 8:33</reference>; <reference osisRef="1Kgs.13.33">1Ki 13:33</reference>). The meaning is, that whoever would contribute voluntarily, as he had done, would be offering a freewill offering to the Lord. It was a sacrifice which every one of them could make, and in presenting which the offerer himself would be the priest. David, in asking freewill offerings for the temple, imitated the conduct of Moses in reference to the tabernacle (<reference osisRef="Exod.25.1-Exod.25.8">Ex 25:1-8</reference>).

5. who then is willing to consecrate his service-- Hebrew, "fill his hand"; that is, make an offering (Ex 32:29; Le 8:33; 1Ki 13:33). The meaning is, that whoever would contribute voluntarily, as he had done, would be offering a freewill offering to the Lord. It was a sacrifice which every one of them could make, and in presenting which the offerer himself would be the priest. David, in asking freewill offerings for the temple, imitated the conduct of Moses in reference to the tabernacle (Ex 25:1-8).


<hi type="bold">6-8. Then the chief of the fathers--</hi>or heads of the fathers (<reference osisRef="1Chr.24.31">1Ch 24:31</reference>; <reference osisRef="1Chr.27.1">27:1</reference>).

<hi type="bold">princes of the tribes--</hi>(<reference osisRef="1Chr.27.16-1Chr.27.22">1Ch 27:16-22</reference>).

<hi type="bold">rulers of the king's work--</hi>those who had charge of the royal demesnes and other possessions (<reference osisRef="1Chr.27.25-1Chr.27.31">1Ch 27:25-31</reference>).

<hi type="bold">offered willingly--</hi>Influenced by the persuasive address and example of the king, they acted according to their several abilities, and their united contributions amounted to the gross sum--of gold 5,000 talents and 10,000 drams; and of silver, 10,000 talents, besides brass and iron.

6-8. Then the chief of the fathers-- or heads of the fathers (1Ch 24:31; 27:1). princes of the tribes-- (1Ch 27:16-22). rulers of the king's work-- those who had charge of the royal demesnes and other possessions (1Ch 27:25-31). offered willingly-- Influenced by the persuasive address and example of the king, they acted according to their several abilities, and their united contributions amounted to the gross sum--of gold 5,000 talents and 10,000 drams; and of silver, 10,000 talents, besides brass and iron.


<hi type="bold">10-19. Wherefore David blessed the Lord--</hi>This beautiful thanksgiving prayer was the effusion overflowing with gratitude and delight at seeing the warm and widespread interest that was now taken in forwarding the favorite project of his life. Its piety is displayed in the fervor of devotional feeling--in the ascription of all worldly wealth and greatness to God as the giver, in tracing the general readiness in contributing to the influence of His grace, in praying for the continuance of this happy disposition among the people, and in solemnly and earnestly commending the young king and his kingdom to the care and blessing of God.

10-19. Wherefore David blessed the Lord-- This beautiful thanksgiving prayer was the effusion overflowing with gratitude and delight at seeing the warm and widespread interest that was now taken in forwarding the favorite project of his life. Its piety is displayed in the fervor of devotional feeling--in the ascription of all worldly wealth and greatness to God as the giver, in tracing the general readiness in contributing to the influence of His grace, in praying for the continuance of this happy disposition among the people, and in solemnly and earnestly commending the young king and his kingdom to the care and blessing of God.


<hi type="bold">20. all the congregation ... worshipped the Lord, and the king--</hi>Though the external attitude might be the same, the sentiments of which it was expressive were very different in the two cases--of divine worship in the one, of civil homage in the other.

20. all the congregation... worshipped the Lord, and the king-- Though the external attitude might be the same, the sentiments of which it was expressive were very different in the two cases--of divine worship in the one, of civil homage in the other.


<hi type="bold">21-22. they sacrificed ... And did eat and drink--</hi>After the business of the assembly was over, the people, under the exciting influence of the occasion, still remained, and next day engaged in the performance of solemn rites, and afterwards feasted on the remainder of the sacrifices.

21-22. they sacrificed... And did eat and drink-- After the business of the assembly was over, the people, under the exciting influence of the occasion, still remained, and next day engaged in the performance of solemn rites, and afterwards feasted on the remainder of the sacrifices.


<hi type="bold">23. Solomon sat on the throne of the Lord--</hi>As king of Israel, he was the Lord's vicegerent.

23. Solomon sat on the throne of the Lord-- As king of Israel, he was the Lord's vicegerent.


<hi type="bold">24. submitted themselves--</hi>Hebrew, "put their hands under Solomon," according to the custom still practised in the East of putting a hand under the king's extended hand and kissing the back of it (<reference osisRef="2Kgs.10.15">2Ki 10:15</reference>).

 <reference osisRef="1Chr.29.26-1Chr.29.30">1Ch 29:26-30</reference>. His Reign and Death.

24. submitted themselves-- Hebrew, "put their hands under Solomon," according to the custom still practised in the East of putting a hand under the king's extended hand and kissing the back of it (2Ki 10:15). 1Ch 29:26-30. His Reign and Death.


<hi type="bold">26. Thus David ... reigned--</hi>(See <reference osisRef="1Kgs.2.11">1Ki 2:11</reference>). <chapter eID="1Chr.29"/>

26. Thus David... reigned-- (See 1Ki 2:11).


<title type="x-ms">THE SECOND BOOK OF THE CHRONICLES.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="2Chr.1.1-2Chr.1.6">2Ch 1:1-6</reference>. Solemn Offering of Solomon at Gibeon.

<hi type="bold">2-5. Then Solomon spake unto all Israel--</hi>The heads, or leading officers, who are afterwards specified, were summoned to attend their sovereign in a solemn religious procession. The date of this occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, because the tabernacle and all the ancient furniture connected with the national worship were deposited there. Zadok was the officiating high priest (<reference osisRef="1Chr.16.39">1Ch 16:39</reference>). It is true that the ark had been removed and placed in a new tent which David had made for it at Jerusalem [2Ch 1:4]. But the brazen altar, "before the tabernacle of the Lord," on which the burnt offerings were appointed by the law to be made, was at Gibeon. And although David had been led by extraordinary events and tokens of the divine presence to sacrifice on the threshing-floor of Araunah, Solomon considered it his duty to present his offerings on the legally appointed spot "before the tabernacle," and on the time-honored altar prepared by the skill of Bezaleel in the wilderness (<reference osisRef="Exod.38.1">Ex 38:1</reference>).

THE SECOND BOOK OF THE CHRONICLES. Commentary by Robert Jamieson CHAPTER 1 2Ch 1:1-6. Solemn Offering of Solomon at Gibeon. 2-5. Then Solomon spake unto all Israel-- The heads, or leading officers, who are afterwards specified, were summoned to attend their sovereign in a solemn religious procession. The date of this occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, because the tabernacle and all the ancient furniture connected with the national worship were deposited there. Zadok was the officiating high priest (1Ch 16:39). It is true that the ark had been removed and placed in a new tent which David had made for it at Jerusalem [2Ch 1:4]. But the brazen altar, "before the tabernacle of the Lord," on which the burnt offerings were appointed by the law to be made, was at Gibeon. And although David had been led by extraordinary events and tokens of the divine presence to sacrifice on the threshing-floor of Araunah, Solomon considered it his duty to present his offerings on the legally appointed spot "before the tabernacle," and on the time-honored altar prepared by the skill of Bezaleel in the wilderness (Ex 38:1).


<hi type="bold">6. offered a thousand burnt offerings--</hi>This holocaust he offered, of course, by the hands of the priests. The magnitude of the oblation became the rank of the offerer on this occasion of national solemnity.

 <reference osisRef="2Chr.1.7-2Chr.1.13">2Ch 1:7-13</reference>. His Choice of Wisdom Is Blessed by God.

6. offered a thousand burnt offerings-- This holocaust he offered, of course, by the hands of the priests. The magnitude of the oblation became the rank of the offerer on this occasion of national solemnity. 2Ch 1:7-13. His Choice of Wisdom Is Blessed by God.


<hi type="bold">7. In that night did God appear unto Solomon--</hi>(See on <reference osisRef="1Kgs.3.5">1Ki 3:5</reference>).

 <reference osisRef="2Chr.1.14-2Chr.1.17">2Ch 1:14-17</reference>. His Strength and Wealth.

7. In that night did God appear unto Solomon-- (See on 1Ki 3:5). 2Ch 1:14-17. His Strength and Wealth.


<hi type="bold">14. Solomon gathered chariots and horsemen--</hi>His passion for horses was greater than that of any Israelitish monarch before or after him. His stud comprised fourteen hundred chariots and twelve thousand horses. This was a prohibited indulgence, whether as an instrument of luxury or power. But it was not merely for his own use that he imported the horses of Egypt. The immense equestrian establishment he erected was not for show merely, but also for profit. The Egyptian breed of horses was highly valued; and being as fine as the Arabian, but larger and more powerful, they were well fitted for being yoked in chariots. These were light but compact and solid vehicles, without springs. From the price stated (<reference osisRef="2Chr.1.17">2Ch 1:17</reference>) as given for a chariot and a horse, it appears that the chariot cost four times the value of a horse. A horse brought a 150 shekels, which, estimating the shekels at 2s. 3d. or 2s. 6d., amount to £17 2s. or £18 15s., while a chariot brought 600 shekels, equal to £68 9s. or £75; and as an Egyptian chariot was usually drawn by two horses, a chariot and pair would cost £112 sterling. As the Syrians, who were fond of the Egyptian breed of horses, could import them into their own country only through Judea, Solomon early perceived the commercial advantages to be derived from this trade, and established a monopoly. His factors or agents purchased them in the markets or fairs of Egypt and brought them to the "chariot cities," the depots and stables he had erected on the frontiers of his kingdom, such as Bethmarcaboth, "the house of chariots," and Hazarsusah, "the village of horses" (<reference osisRef="Josh.19.5">Jos 19:5</reference>; <reference osisRef="1Kgs.10.28">1Ki 10:28</reference>).

14. Solomon gathered chariots and horsemen-- His passion for horses was greater than that of any Israelitish monarch before or after him. His stud comprised fourteen hundred chariots and twelve thousand horses. This was a prohibited indulgence, whether as an instrument of luxury or power. But it was not merely for his own use that he imported the horses of Egypt. The immense equestrian establishment he erected was not for show merely, but also for profit. The Egyptian breed of horses was highly valued; and being as fine as the Arabian, but larger and more powerful, they were well fitted for being yoked in chariots. These were light but compact and solid vehicles, without springs. From the price stated (2Ch 1:17) as given for a chariot and a horse, it appears that the chariot cost four times the value of a horse. A horse brought a 150 shekels, which, estimating the shekels at 2s. 3d. or 2s. 6d., amount to £17 2s. or £18 15s., while a chariot brought 600 shekels, equal to £68 9s. or £75; and as an Egyptian chariot was usually drawn by two horses, a chariot and pair would cost £112 sterling. As the Syrians, who were fond of the Egyptian breed of horses, could import them into their own country only through Judea, Solomon early perceived the commercial advantages to be derived from this trade, and established a monopoly. His factors or agents purchased them in the markets or fairs of Egypt and brought them to the "chariot cities," the depots and stables he had erected on the frontiers of his kingdom, such as Bethmarcaboth, "the house of chariots," and Hazarsusah, "the village of horses" (Jos 19:5; 1Ki 10:28).


<hi type="bold">17. brought ... for all the kings of the Hittites--</hi>A branch of this powerful tribe, when expelled from Palestine, had settled north of Lebanon, where they acquired large possessions contiguous to the Syrians. <chapter eID="2Chr.1"/>

17. brought... for all the kings of the Hittites-- A branch of this powerful tribe, when expelled from Palestine, had settled north of Lebanon, where they acquired large possessions contiguous to the Syrians.


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="2Chr.2.1">2Ch 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>. Solomon's Laborers for Building the Temple.

<hi type="bold">1. Solomon determined to build--</hi>The temple is the grand subject of this narrative, while the palace--here and in other parts of this book--is only incidentally noticed. The duty of building the temple was reserved for Solomon before his birth. As soon as he became king, he addressed himself to the work, and the historian, in proceeding to give an account of the edifice, begins with relating the preliminary arrangements.

 <reference osisRef="2Chr.2.3-2Chr.2.10">2Ch 2:3-10</reference>. His Message to Huram for Skilful Artificers.

CHAPTER 2 2Ch 2:1, 2. Solomon's Laborers for Building the Temple. 1. Solomon determined to build-- The temple is the grand subject of this narrative, while the palace--here and in other parts of this book--is only incidentally noticed. The duty of building the temple was reserved for Solomon before his birth. As soon as he became king, he addressed himself to the work, and the historian, in proceeding to give an account of the edifice, begins with relating the preliminary arrangements. 2Ch 2:3-10. His Message to Huram for Skilful Artificers.


<hi type="bold">3-6. Solomon sent to Huram--</hi>The correspondence was probably conducted on both sides in writing (<reference osisRef="2Chr.2.11">2Ch 2:11</reference>; also see on <reference osisRef="1Kgs.5.8">1Ki 5:8</reference>).

<hi type="bold">As thou didst deal with David my father--</hi>This would seem decisive of the question whether the Huram then reigning in Tyre was David's friend (see on <reference osisRef="1Kgs.5.1-1Kgs.5.6">1Ki 5:1-6</reference>). In opening the business, Solomon grounded his request for Tyrian aid on two reasons: 1. The temple he proposed to build must be a solid and permanent building because the worship was to be continued in perpetuity; and therefore the building materials must be of the most durable quality. 2. It must be a magnificent structure because it was to be dedicated to the God who was greater than all gods; and, therefore, as it might seem a presumptuous idea to erect an edifice for a Being "whom the heaven and the heaven of heavens do not contain," it was explained that Solomon's object was not to build a house for Him to dwell in, but a temple in which His worshippers might offer sacrifices to His honor. No language could be more humble and appropriate than this. The pious strain of sentiment was such as became a king of Israel.

3-6. Solomon sent to Huram-- The correspondence was probably conducted on both sides in writing (2Ch 2:11; also see on 1Ki 5:8). As thou didst deal with David my father-- This would seem decisive of the question whether the Huram then reigning in Tyre was David's friend (see on 1Ki 5:1-6). In opening the business, Solomon grounded his request for Tyrian aid on two reasons: 1. The temple he proposed to build must be a solid and permanent building because the worship was to be continued in perpetuity; and therefore the building materials must be of the most durable quality. 2. It must be a magnificent structure because it was to be dedicated to the God who was greater than all gods; and, therefore, as it might seem a presumptuous idea to erect an edifice for a Being "whom the heaven and the heaven of heavens do not contain," it was explained that Solomon's object was not to build a house for Him to dwell in, but a temple in which His worshippers might offer sacrifices to His honor. No language could be more humble and appropriate than this. The pious strain of sentiment was such as became a king of Israel.


<hi type="bold">7. Send me now therefore a man cunning to work--</hi>Masons and carpenters were not asked for. Those whom David had obtained (<reference osisRef="1Chr.14.1">1Ch 14:1</reference>) were probably still remaining in Jerusalem, and had instructed others. But he required a master of works; a person capable, like Bezaleel (<reference osisRef="Exod.35.31">Ex 35:31</reference>), of superintending and directing every department; for, as the division of labor was at that time little known or observed, an overseer had to be possessed of very versatile talents and experience. The things specified, in which he was to be skilled, relate not to the building, but the furniture of the temple. Iron, which could not be obtained in the wilderness when the tabernacle was built, was now, through intercourse with the coast, plentiful and much used. The cloths intended for curtains were, from the crimson or scarlet-red and hyacinth colors named, evidently those stuffs, for the manufacture and dyeing of which the Tyrians were so famous. "The graving," probably, included embroidery of figures like cherubim in needlework, as well as wood carving of pomegranates and other ornaments.

7. Send me now therefore a man cunning to work-- Masons and carpenters were not asked for. Those whom David had obtained (1Ch 14:1) were probably still remaining in Jerusalem, and had instructed others. But he required a master of works; a person capable, like Bezaleel (Ex 35:31), of superintending and directing every department; for, as the division of labor was at that time little known or observed, an overseer had to be possessed of very versatile talents and experience. The things specified, in which he was to be skilled, relate not to the building, but the furniture of the temple. Iron, which could not be obtained in the wilderness when the tabernacle was built, was now, through intercourse with the coast, plentiful and much used. The cloths intended for curtains were, from the crimson or scarlet-red and hyacinth colors named, evidently those stuffs, for the manufacture and dyeing of which the Tyrians were so famous. "The graving," probably, included embroidery of figures like cherubim in needlework, as well as wood carving of pomegranates and other ornaments.


<hi type="bold">8. Send me ... cedar trees, &c.--</hi>The cedar and cypress were valued as being both rare and durable; the algum or almug trees (likewise a foreign wood), though not found on Lebanon, are mentioned as being procured through Huram (see on <reference osisRef="1Kgs.10.11">1Ki 10:11</reference>).

8. Send me... cedar trees, &c.-- The cedar and cypress were valued as being both rare and durable; the algum or almug trees (likewise a foreign wood), though not found on Lebanon, are mentioned as being procured through Huram (see on 1Ki 10:11).


<hi type="bold">10. behold, I will give to thy servants ... beaten wheat--</hi>Wheat, stripped of the husk, boiled, and saturated with butter, forms a frequent meal with the laboring people in the East (compare <reference osisRef="1Kgs.5.11">1Ki 5:11</reference>). There is no discrepancy between that passage and this. The yearly supplies of wine and oil, mentioned in the former, were intended for Huram's court in return for the cedars sent him; while the articles of meat and drink specified here were for the workmen on Lebanon.

 <reference osisRef="2Chr.2.11-2Chr.2.18">2Ch 2:11-18</reference>. Huram's Kind Answer.

10. behold, I will give to thy servants... beaten wheat-- Wheat, stripped of the husk, boiled, and saturated with butter, forms a frequent meal with the laboring people in the East (compare 1Ki 5:11). There is no discrepancy between that passage and this. The yearly supplies of wine and oil, mentioned in the former, were intended for Huram's court in return for the cedars sent him; while the articles of meat and drink specified here were for the workmen on Lebanon. 2Ch 2:11-18. Huram's Kind Answer.


<hi type="bold">11. Because the Lord hath loved his people, &c.--</hi>This pious language creates a presumption that Huram might have attained some knowledge of the true religion from his long familiar intercourse with David. But the presumption, however pleasing, may be delusive (see on <reference osisRef="1Kgs.5.7">1Ki 5:7</reference>).

11. Because the Lord hath loved his people, &c.-- This pious language creates a presumption that Huram might have attained some knowledge of the true religion from his long familiar intercourse with David. But the presumption, however pleasing, may be delusive (see on 1Ki 5:7).


<hi type="bold">13-14. I have sent a cunning man--</hi>(See on <reference osisRef="1Kgs.7.13-1Kgs.7.51">1Ki 7:13-51</reference>).

13-14. I have sent a cunning man-- (See on 1Ki 7:13-51).


<hi type="bold">17-18. Solomon numbered all the strangers, &c.--</hi>(See on <reference osisRef="1Kgs.5.13">1Ki 5:13</reference>; <reference osisRef="1Kgs.5.18">1Ki 5:18</reference>). <chapter eID="2Chr.2"/>

17-18. Solomon numbered all the strangers, &c.-- (See on 1Ki 5:13; 1Ki 5:18).


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="2Chr.3.1">2Ch 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>. Place and Time of Building the Temple.

<hi type="bold">1. Mount Moriah, where the Lord appeared unto David--</hi>These words seem to intimate that the region where the temple was built was previously known by the name of Moriah (<reference osisRef="Gen.22.2">Ge 22:2</reference>), and do not afford sufficient evidence for affirming, as has been done [Stanley], that the name was first given to the mount, in consequence of the vision seen by David. Mount Moriah was one summit of a range of hills which went under the general name of Zion. The platform of the temple is now, and has long been, occupied by the haram, or sacred enclosure, within which stand the three mosques of Omar (the smallest), of El Aksa, which in early times was a Christian church, and of Kubbet el Sakhara, "The dome of the rock," so called from a huge block of limestone rock in the center of the floor, which, it is supposed, formed the elevated threshing-floor of Araunah, and on which the great brazen altar stood. The site of the temple, then, is so far established for an almost universal belief is entertained in the authenticity of the tradition regarding the rock El Sakhara; and it has also been conclusively proved that the area of the temple was identical on its western, eastern, and southern sides with the present enclosure of the haram [Robinson]. "That the temple was situated somewhere within the oblong enclosure on Mount Moriah, all topographers are agreed, although there is not the slightest vestige of the sacred fane now remaining; and the greatest diversity of sentiment prevails as to its exact position within that large area, whether in the center of the haram, or in its southwest corner" [Barclay]. Moreover, the full extent of the temple area is a problem that remains to be solved, for the platform of Mount Moriah being too narrow for the extensive buildings and courts attached to the sacred edifice, Solomon resorted to artificial means of enlarging and levelling it, by erecting vaults, which, as Josephus states, rested on immense earthen mounds raised from the slope of the hill. It should be borne in mind at the outset that the grandeur of the temple did not consist in its colossal structure so much as in its internal splendor, and the vast courts and buildings attached to it. It was not intended for the reception of a worshipping assembly, for the people always stood in the outer courts of the sanctuary.

 <reference osisRef="2Chr.3.3-2Chr.3.7">2Ch 3:3-7</reference>. Measures and Ornaments of the House.

CHAPTER 3 2Ch 3:1, 2. Place and Time of Building the Temple. 1. Mount Moriah, where the Lord appeared unto David-- These words seem to intimate that the region where the temple was built was previously known by the name of Moriah (Ge 22:2), and do not afford sufficient evidence for affirming, as has been done [Stanley], that the name was first given to the mount, in consequence of the vision seen by David. Mount Moriah was one summit of a range of hills which went under the general name of Zion. The platform of the temple is now, and has long been, occupied by the haram, or sacred enclosure, within which stand the three mosques of Omar (the smallest), of El Aksa, which in early times was a Christian church, and of Kubbet el Sakhara, "The dome of the rock," so called from a huge block of limestone rock in the center of the floor, which, it is supposed, formed the elevated threshing-floor of Araunah, and on which the great brazen altar stood. The site of the temple, then, is so far established for an almost universal belief is entertained in the authenticity of the tradition regarding the rock El Sakhara; and it has also been conclusively proved that the area of the temple was identical on its western, eastern, and southern sides with the present enclosure of the haram [Robinson]. "That the temple was situated somewhere within the oblong enclosure on Mount Moriah, all topographers are agreed, although there is not the slightest vestige of the sacred fane now remaining; and the greatest diversity of sentiment prevails as to its exact position within that large area, whether in the center of the haram, or in its southwest corner" [Barclay]. Moreover, the full extent of the temple area is a problem that remains to be solved, for the platform of Mount Moriah being too narrow for the extensive buildings and courts attached to the sacred edifice, Solomon resorted to artificial means of enlarging and levelling it, by erecting vaults, which, as Josephus states, rested on immense earthen mounds raised from the slope of the hill. It should be borne in mind at the outset that the grandeur of the temple did not consist in its colossal structure so much as in its internal splendor, and the vast courts and buildings attached to it. It was not intended for the reception of a worshipping assembly, for the people always stood in the outer courts of the sanctuary. 2Ch 3:3-7. Measures and Ornaments of the House.


<hi type="bold">3. these are the things wherein Solomon was instructed for the building of the house of God--</hi>by the written plan and specifications given him by his father. The measurements are reckoned by cubits, "after the first measure," that is, the old Mosaic standard. But there is great difference of opinion about this, some making the cubit eighteen, others twenty-one inches. The temple, which embodied in more solid and durable materials the ground-form of the tabernacle (only being twice as large), was a rectangular building, seventy cubits long from east to west, and twenty cubits wide from north to south.

3. these are the things wherein Solomon was instructed for the building of the house of God-- by the written plan and specifications given him by his father. The measurements are reckoned by cubits, "after the first measure," that is, the old Mosaic standard. But there is great difference of opinion about this, some making the cubit eighteen, others twenty-one inches. The temple, which embodied in more solid and durable materials the ground-form of the tabernacle (only being twice as large), was a rectangular building, seventy cubits long from east to west, and twenty cubits wide from north to south.


<hi type="bold">4. the porch--</hi>The breadth of the house, whose length ran from east to west, is here given as the measure of the length of the piazza. The portico would thus be from thirty to thirty-five feet long, and from fifteen to seventeen and a half feet broad.

<hi type="bold">the height was an hundred and twenty cubits--</hi>This, taking the cubit at eighteen inches, would be one hundred eighty feet; at twenty-one inches, two hundred ten feet; so that the porch would rise in the form of a tower, or two pyramidal towers, whose united height was one hundred twenty cubits, and each of them about ninety or one hundred five feet high [Stieglitz]. This porch would thus be like the propylæum or gateway of the palace of Khorsabad [Layard], or at the temple of Edfou.

4. the porch-- The breadth of the house, whose length ran from east to west, is here given as the measure of the length of the piazza. The portico would thus be from thirty to thirty-five feet long, and from fifteen to seventeen and a half feet broad. the height was an hundred and twenty cubits-- This, taking the cubit at eighteen inches, would be one hundred eighty feet; at twenty-one inches, two hundred ten feet; so that the porch would rise in the form of a tower, or two pyramidal towers, whose united height was one hundred twenty cubits, and each of them about ninety or one hundred five feet high [Stieglitz]. This porch would thus be like the propylæum or gateway of the palace of Khorsabad [Layard], or at the temple of Edfou.


<hi type="bold">5. the greater house--</hi>that is, the holy places, the front or outer chamber (see <reference osisRef="1Kgs.6.17">1Ki 6:17</reference>).

5. the greater house-- that is, the holy places, the front or outer chamber (see 1Ki 6:17).


<hi type="bold">6. he garnished the house with precious stones for beauty--</hi>better, he paved the house with precious and beautiful marble [Kitto]. It may be, after all, that these were stones with veins of different colors for decorating the walls. This was an ancient and thoroughly Oriental kind of embellishment. There was an under pavement of marble, which was covered with planks of fir. The whole interior was lined with boards, richly decorated with carved work, clusters of foliage and flowers, among which the pomegranate and lotus (or water-lily) were conspicuous; and overlaid, excepting the floor, with gold, either by gilding or in plates (<reference osisRef="1Kgs.6.1-1Kgs.6.38">1Ki 6:1-38</reference>).

 <reference osisRef="2Chr.3.8-2Chr.3.13">2Ch 3:8-13</reference>. Dimensions, &C., OF THE Most Holy House.

6. he garnished the house with precious stones for beauty-- better, he paved the house with precious and beautiful marble [Kitto]. It may be, after all, that these were stones with veins of different colors for decorating the walls. This was an ancient and thoroughly Oriental kind of embellishment. There was an under pavement of marble, which was covered with planks of fir. The whole interior was lined with boards, richly decorated with carved work, clusters of foliage and flowers, among which the pomegranate and lotus (or water-lily) were conspicuous; and overlaid, excepting the floor, with gold, either by gilding or in plates (1Ki 6:1-38). 2Ch 3:8-13. Dimensions, &C., OF THE Most Holy House.


<hi type="bold">8. the most holy house--</hi>It was a perfect cube (compare <reference osisRef="1Kgs.6.20">1Ki 6:20</reference>).

<hi type="bold">overlaid it with ... gold, amounting to six hundred talents--</hi>at £4 per ounce, equal to £3,600,000.

8. the most holy house-- It was a perfect cube (compare 1Ki 6:20). overlaid it with... gold, amounting to six hundred talents-- at £4 per ounce, equal to £3,600,000.


<hi type="bold">10-13. two cherubims--</hi>These figures in the tabernacle were of pure gold (<reference osisRef="Exod.25.1-Exod.25.40">Ex 25:1-40</reference>) and overshadowed the mercy seat. The two placed in the temple were made of olive wood, overlaid with gold. They were of colossal size, like the Assyrian sculptures; for each, with expanded wings, covered a space of ten cubits in height and length--two wings touched each other, while the other two reached the opposite walls; their faces were inward, that is, towards the most holy house, conformably to their use, which was to veil the ark.

 <reference osisRef="2Chr.3.14-2Chr.3.17">2Ch 3:14-17</reference>. Veil and Pillars (see <reference osisRef="1Kgs.6.21">1Ki 6:21</reference>).

 The united height is here given; and though the exact dimensions would be thirty-six cubits, each column was only seventeen cubits and a half, a half cubit being taken up by the capital or the base. They were probably described as they were lying together in the mould before they were set up [Poole]. They would be from eighteen to twenty-one feet in circumference, and stand forty feet in height. These pillars, or obelisks, as some call them, were highly ornamented, and formed an entrance in keeping with the splendid interior of the temple.  <chapter eID="2Chr.3"/>

10-13. two cherubims-- These figures in the tabernacle were of pure gold (Ex 25:1-40) and overshadowed the mercy seat. The two placed in the temple were made of olive wood, overlaid with gold. They were of colossal size, like the Assyrian sculptures; for each, with expanded wings, covered a space of ten cubits in height and length--two wings touched each other, while the other two reached the opposite walls; their faces were inward, that is, towards the most holy house, conformably to their use, which was to veil the ark. 2Ch 3:14-17. Veil and Pillars (see 1Ki 6:21). The united height is here given; and though the exact dimensions would be thirty-six cubits, each column was only seventeen cubits and a half, a half cubit being taken up by the capital or the base. They were probably described as they were lying together in the mould before they were set up [Poole]. They would be from eighteen to twenty-one feet in circumference, and stand forty feet in height. These pillars, or obelisks, as some call them, were highly ornamented, and formed an entrance in keeping with the splendid interior of the temple.


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="2Chr.4.1">2Ch 4:1</reference>. Altar of Brass.

<hi type="bold">1. he made an altar of brass--</hi>Steps must have been necessary for ascending so elevated an altar, but the use of these could be no longer forbidden (<reference osisRef="Exod.20.26">Ex 20:26</reference>) after the introduction of an official costume for the priests (<reference osisRef="Exod.28.42">Ex 28:42</reference>). 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].

 <reference osisRef="2Chr.4.2-2Chr.4.5">2Ch 4:2-5</reference>. 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.


<hi type="bold">2. he made a molten sea--</hi>(See on <reference osisRef="1Kgs.7.23">1Ki 7:23</reference>), 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.


<hi type="bold">3. Two rows of oxen were cast, when it was cast--</hi>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 <reference osisRef="1Kgs.7.26">1Ki 7:26</reference> 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 <reference osisRef="1Kgs.7.26">1Ki 7:26</reference> 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].

 <reference osisRef="2Chr.4.6-2Chr.4.18">2Ch 4:6-18</reference>. 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.


<hi type="bold">6. ten lavers--</hi>(See on <reference osisRef="1Kgs.7.27">1Ki 7:27</reference>). 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.


<hi type="bold">7. ten candlesticks--</hi>(See on <reference osisRef="1Kgs.7.49">1Ki 7:49</reference>). 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].


<hi type="bold">11. Huram made--</hi>(See on <reference osisRef="1Kgs.7.40">1Ki 7:40</reference>). <chapter eID="2Chr.4"/>

11. Huram made-- (See on 1Ki 7:40).


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="2Chr.5.1">2Ch 5:1</reference>. The Dedicated Treasures.

<hi type="bold">1. Solomon brought in all the things that David his father had dedicated--</hi>the immense sums and the store of valuable articles which his father and other generals had reserved and appropriated for the temple (<reference osisRef="1Chr.22.14">1Ch 22:14</reference>; <reference osisRef="1Chr.26.26">26:26</reference>).

 <reference osisRef="2Chr.5.2-2Chr.5.13">2Ch 5:2-13</reference>. Bringing Up of the Ark of the Covenant.

CHAPTER 5 2Ch 5:1. The Dedicated Treasures. 1. Solomon brought in all the things that David his father had dedicated-- the immense sums and the store of valuable articles which his father and other generals had reserved and appropriated for the temple (1Ch 22:14; 26:26). 2Ch 5:2-13. Bringing Up of the Ark of the Covenant.


<hi type="bold">2-3. Then Solomon assembled ... in the feast which was in the seventh month--</hi>The feast of the dedication of the temple was on the eighth day of that month. This is related, word for word, the same as in <reference osisRef="1Kgs.8.1-1Kgs.8.10">1Ki 8:1-10</reference>.

2-3. Then Solomon assembled... in the feast which was in the seventh month-- The feast of the dedication of the temple was on the eighth day of that month. This is related, word for word, the same as in 1Ki 8:1-10.


<hi type="bold">9. there it is unto this day--</hi>that is, at the time when this history was composed; for after the Babylonish captivity there is no trace of either ark or staves.

9. there it is unto this day-- that is, at the time when this history was composed; for after the Babylonish captivity there is no trace of either ark or staves.


<hi type="bold">11. all the priests that were present ... did not then wait by course--</hi>The rotation system of weekly service introduced by David was intended for the ordinary duties of the priesthood; on extraordinary occasions, or when more than wonted solemnity attached to them, the priests attended in a body.

11. all the priests that were present... did not then wait by course-- The rotation system of weekly service introduced by David was intended for the ordinary duties of the priesthood; on extraordinary occasions, or when more than wonted solemnity attached to them, the priests attended in a body.


<hi type="bold">12. the Levites which were the singers--</hi>On great and solemn occasions, such as this, a full choir was required, and their station was taken with scrupulous regard to their official parts: the family of Heman occupied the central place, the family of Asaph stood on his right, and that of Jeduthun on his left; the place allotted to the vocal department was a space between the court of Israel and the altar in the east end of the priests' court.

<hi type="bold">with them an hundred and twenty priests sounding with trumpets--</hi>The trumpet was always used by the priests, and in the divine service it was specially employed in calling the people together during the holy solemnities, and in drawing attention to new and successive parts of the ritual. The number of trumpets used in the divine service could not be less than two (<reference osisRef="Num.10.2">Nu 10:2</reference>), and their greatest number never exceeded the precedent set at the dedication of the temple. The station where the priests were sounding with trumpets was apart from that of the other musicians; for while the Levite singers occupied an orchestra east of the altar, the priests stood at the marble table on the southwest of the altar. There both of them stood with their faces to the altar. The manner of blowing the trumpets was, first, by a long plain blast, then by one with breakings and quaverings, and then by a long plain blast again [Brown, Jewish Antiquities].

12. the Levites which were the singers-- On great and solemn occasions, such as this, a full choir was required, and their station was taken with scrupulous regard to their official parts: the family of Heman occupied the central place, the family of Asaph stood on his right, and that of Jeduthun on his left; the place allotted to the vocal department was a space between the court of Israel and the altar in the east end of the priests' court. with them an hundred and twenty priests sounding with trumpets-- The trumpet was always used by the priests, and in the divine service it was specially employed in calling the people together during the holy solemnities, and in drawing attention to new and successive parts of the ritual. The number of trumpets used in the divine service could not be less than two (Nu 10:2), and their greatest number never exceeded the precedent set at the dedication of the temple. The station where the priests were sounding with trumpets was apart from that of the other musicians; for while the Levite singers occupied an orchestra east of the altar, the priests stood at the marble table on the southwest of the altar. There both of them stood with their faces to the altar. The manner of blowing the trumpets was, first, by a long plain blast, then by one with breakings and quaverings, and then by a long plain blast again [Brown, Jewish Antiquities].


<hi type="bold">13. the house was filled with a cloud--</hi>(See on <reference osisRef="1Kgs.8.10">1Ki 8:10</reference>). <chapter eID="2Chr.5"/>

13. the house was filled with a cloud-- (See on 1Ki 8:10).


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="2Chr.6.1-2Chr.6.41">2Ch 6:1-41</reference>. Solomon Blesses the People and Praises God.

<hi type="bold">1. The Lord hath said that he would dwell in the thick darkness--</hi>This introduction to Solomon's address was evidently suggested by the remarkable incident recorded at the close of the last chapter: the phenomenon of a densely opaque and uniformly shaped cloud, descending in a slow and majestic manner and filling the whole area of the temple. He regarded it himself, and directed the people also to regard it, as an undoubted sign and welcome pledge of the divine presence and acceptance of the building reared to His honor and worship. He referred not to any particular declaration of God, but to the cloud having been all along in the national history of Israel the recognized symbol of the divine presence (<reference osisRef="Exod.16.10">Ex 16:10</reference>; <reference osisRef="Exod.24.16">24:16</reference>; <reference osisRef="Exod.40.34">40:34</reference>; <reference osisRef="Num.9.15">Nu 9:15</reference>; <reference osisRef="1Kgs.8.10">1Ki 8:10</reference>, <reference osisRef="1Kgs.8.11">11</reference>).

CHAPTER 6 2Ch 6:1-41. Solomon Blesses the People and Praises God. 1. The Lord hath said that he would dwell in the thick darkness-- This introduction to Solomon's address was evidently suggested by the remarkable incident recorded at the close of the last chapter: the phenomenon of a densely opaque and uniformly shaped cloud, descending in a slow and majestic manner and filling the whole area of the temple. He regarded it himself, and directed the people also to regard it, as an undoubted sign and welcome pledge of the divine presence and acceptance of the building reared to His honor and worship. He referred not to any particular declaration of God, but to the cloud having been all along in the national history of Israel the recognized symbol of the divine presence (Ex 16:10; 24:16; 40:34; Nu 9:15; 1Ki 8:10, 11).


<hi type="bold">13. Solomon had made a brazen scaffold--</hi>a sort of platform. But the Hebrew term rendered "scaffold," being the same as that used to designate the basin, suggests the idea that this throne might bear some resemblance, in form or structure, to those lavers in the temple, being a sort of round and elevated pulpit, placed in the middle of the court, and in front of the altar of burnt offering.

<hi type="bold">upon it he stood, and kneeled down upon his knees--</hi>After ascending the brazen scaffold, he assumed those two attitudes in succession, and with different objects in view. He stood while he addressed and blessed the surrounding multitude (<reference osisRef="2Chr.6.3-2Chr.6.11">2Ch 6:3-11</reference>). Afterwards he knelt down and stretched out his hands towards heaven, with his face probably turned towards the altar, while he gave utterance to the beautiful and impressive prayer which is recorded in the remainder of this chapter. It is deserving of notice that there was no seat in this pulpit--for the king either stood or knelt all the time he was in it. It is not improbable that it was surmounted by a canopy, or covered by a veil, to screen the royal speaker from the rays of the sun.

13. Solomon had made a brazen scaffold-- a sort of platform. But the Hebrew term rendered "scaffold," being the same as that used to designate the basin, suggests the idea that this throne might bear some resemblance, in form or structure, to those lavers in the temple, being a sort of round and elevated pulpit, placed in the middle of the court, and in front of the altar of burnt offering. upon it he stood, and kneeled down upon his knees-- After ascending the brazen scaffold, he assumed those two attitudes in succession, and with different objects in view. He stood while he addressed and blessed the surrounding multitude (2Ch 6:3-11). Afterwards he knelt down and stretched out his hands towards heaven, with his face probably turned towards the altar, while he gave utterance to the beautiful and impressive prayer which is recorded in the remainder of this chapter. It is deserving of notice that there was no seat in this pulpit--for the king either stood or knelt all the time he was in it. It is not improbable that it was surmounted by a canopy, or covered by a veil, to screen the royal speaker from the rays of the sun.


<hi type="bold">18-21. how much less this house which I have built! Have respect therefore to the prayer of thy servant--</hi>No person who entertains just and exalted views of the spiritual nature of the Divine Being will suppose that he can raise a temple for the habitation of Deity, as a man builds a house for himself. Nearly as improper and inadmissible is the idea that a temple can contribute to enhance the glory of God, as a monument may be raised in honor of a great man. Solomon described the true and proper use of the temple, when he entreated that the Lord would "hearken unto the supplications of His servant and His people Israel, which they should make towards this place." In short, the grand purpose for which the temple was erected was precisely the same as that contemplated by churches--to afford the opportunity and means of public and social worship, according to the ritual of the Mosaic dispensation--to supplicate the divine mercy and favor--to render thanks for past instances of goodness, and offer petitions for future blessings (see on <reference osisRef="1Kgs.8.22">1Ki 8:22</reference>). This religious design of the temple--the ONE temple in the world--is in fact its standpoint of absorbing interest.

18-21. how much less this house which I have built! Have respect therefore to the prayer of thy servant-- No person who entertains just and exalted views of the spiritual nature of the Divine Being will suppose that he can raise a temple for the habitation of Deity, as a man builds a house for himself. Nearly as improper and inadmissible is the idea that a temple can contribute to enhance the glory of God, as a monument may be raised in honor of a great man. Solomon described the true and proper use of the temple, when he entreated that the Lord would "hearken unto the supplications of His servant and His people Israel, which they should make towards this place." In short, the grand purpose for which the temple was erected was precisely the same as that contemplated by churches--to afford the opportunity and means of public and social worship, according to the ritual of the Mosaic dispensation--to supplicate the divine mercy and favor--to render thanks for past instances of goodness, and offer petitions for future blessings (see on 1Ki 8:22). This religious design of the temple--the ONE temple in the world--is in fact its standpoint of absorbing interest.


<hi type="bold">22. If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house, &c.--</hi>In cases where the testimony of witnesses could not be obtained and there was no way of settling a difference or dispute between two people but by accepting the oath of the accused, the practice had gradually crept in and had acquired the force of consuetudinary law, for the party to be brought before the altar, where his oath was taken with all due solemnity, together with the imprecation of a curse to fall upon himself if his disavowal should be found untrue. There is an allusion to such a practice in this passage.

22. If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house, &c.-- In cases where the testimony of witnesses could not be obtained and there was no way of settling a difference or dispute between two people but by accepting the oath of the accused, the practice had gradually crept in and had acquired the force of consuetudinary law, for the party to be brought before the altar, where his oath was taken with all due solemnity, together with the imprecation of a curse to fall upon himself if his disavowal should be found untrue. There is an allusion to such a practice in this passage.


<hi type="bold">38. If they return to thee ... in the land of their captivity ... and pray toward their land, which thou gavest unto their fathers--</hi>These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land (<reference osisRef="1Kgs.8.44">1Ki 8:44</reference>).

38. If they return to thee... in the land of their captivity... and pray toward their land, which thou gavest unto their fathers-- These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land (1Ki 8:44).


<hi type="bold">41. arise, O Lord God into thy resting-place--</hi>These words are not found in the record of this prayer in the First Book of Kings; but they occur in <reference osisRef="Ps.132.8">Psa 132:8</reference>, which is generally believed to have been composed by David, or rather by Solomon, in reference to this occasion. "Arise" is a very suitable expression to be used when the ark was to be removed from the tabernacle in Zion to the temple on Mount Moriah.

<hi type="bold">into thy resting-place--</hi>the temple so called (<reference osisRef="Isa.66.1">Is 66:1</reference>), because it was a fixed and permanent mansion (<reference osisRef="Ps.132.14">Psa 132:14</reference>).

<hi type="bold">the ark of thy strength--</hi>the abode by which Thy glorious presence is symbolized, and whence Thou dost issue Thine authoritative oracles, and manifest Thy power on behalf of Thy people when they desire and need it. It might well be designated the ark of God's strength, because it was through means of it the mighty miracles were wrought and the brilliant victories were won, that distinguish the early annals of the Hebrew nation. The sight of it inspired the greatest animation in the breasts of His people, while it diffused terror and dismay through the ranks of their enemies (compare <reference osisRef="Ps.78.61">Psa 78:61</reference>).

<hi type="bold">let thy priests ... be clothed with salvation--</hi>or with righteousness (<reference osisRef="Ps.132.9">Psa 132:9</reference>), that is, be equipped not only with the pure white linen garments Thou hast appointed for their robe of office, but also adorned with the moral beauties of true holiness, that their person and services may be accepted, both for themselves and all the people. Thus they would be "clothed with salvation," for that is the effect and consequence of a sanctified character.

41. arise, O Lord God into thy resting-place-- These words are not found in the record of this prayer in the First Book of Kings; but they occur in Psa 132:8, which is generally believed to have been composed by David, or rather by Solomon, in reference to this occasion. "Arise" is a very suitable expression to be used when the ark was to be removed from the tabernacle in Zion to the temple on Mount Moriah. into thy resting-place-- the temple so called (Is 66:1), because it was a fixed and permanent mansion (Psa 132:14). the ark of thy strength-- the abode by which Thy glorious presence is symbolized, and whence Thou dost issue Thine authoritative oracles, and manifest Thy power on behalf of Thy people when they desire and need it. It might well be designated the ark of God's strength, because it was through means of it the mighty miracles were wrought and the brilliant victories were won, that distinguish the early annals of the Hebrew nation. The sight of it inspired the greatest animation in the breasts of His people, while it diffused terror and dismay through the ranks of their enemies (compare Psa 78:61). let thy priests... be clothed with salvation-- or with righteousness (Psa 132:9), that is, be equipped not only with the pure white linen garments Thou hast appointed for their robe of office, but also adorned with the moral beauties of true holiness, that their person and services may be accepted, both for themselves and all the people. Thus they would be "clothed with salvation," for that is the effect and consequence of a sanctified character.


<hi type="bold">42. turn not away the face of thine anointed--</hi>that is, of me, who by Thy promise and appointment have been installed as king and ruler of Israel. The words are equivalent in meaning to this: Do not reject my present petitions; do not send me from Thy throne of grace dejected in countenance and disappointed in heart.

<hi type="bold">remember the mercies of David thy servant--</hi>that is, the mercies promised to David, and in consideration of that promise, hear and answer my prayer (compare <reference osisRef="Ps.132.10">Psa 132:10</reference>). <chapter eID="2Chr.6"/>

42. turn not away the face of thine anointed-- that is, of me, who by Thy promise and appointment have been installed as king and ruler of Israel. The words are equivalent in meaning to this: Do not reject my present petitions; do not send me from Thy throne of grace dejected in countenance and disappointed in heart. remember the mercies of David thy servant-- that is, the mercies promised to David, and in consideration of that promise, hear and answer my prayer (compare Psa 132:10).


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="2Chr.7.1-2Chr.7.3">2Ch 7:1-3</reference>. God Gives Testimony to Solomon's Prayer; the People Worship.

<hi type="bold">1. the fire came down from heaven, and consumed the burnt offering--</hi>Every act of worship was accompanied by a sacrifice. The preternatural stream of fire kindled the mass of flesh, and was a token of the divine acceptance of Solomon's prayer (see on <reference osisRef="Lev.9.24">Le 9:24</reference>; <reference osisRef="1Kgs.18.38">1Ki 18:38</reference>).

<hi type="bold">the glory of the Lord filled the house--</hi>The cloud, which was the symbol of God's presence and majesty, filled the interior of the temple (<reference osisRef="Exod.40.35">Ex 40:35</reference>).

CHAPTER 7 2Ch 7:1-3. God Gives Testimony to Solomon's Prayer; the People Worship. 1. the fire came down from heaven, and consumed the burnt offering-- Every act of worship was accompanied by a sacrifice. The preternatural stream of fire kindled the mass of flesh, and was a token of the divine acceptance of Solomon's prayer (see on Le 9:24; 1Ki 18:38). the glory of the Lord filled the house-- The cloud, which was the symbol of God's presence and majesty, filled the interior of the temple (Ex 40:35).


<hi type="bold">2. the priests could not enter--</hi>Both from awe of the miraculous fire that was burning on the altar and from the dense cloud that enveloped the sanctuary, they were unable for some time to perform their usual functions (see on <reference osisRef="1Kgs.8.10">1Ki 8:10</reference>). But afterwards, their courage and confidence being revived, they approached the altar and busied themselves in the offering of an immense number of sacrifices.

2. the priests could not enter-- Both from awe of the miraculous fire that was burning on the altar and from the dense cloud that enveloped the sanctuary, they were unable for some time to perform their usual functions (see on 1Ki 8:10). But afterwards, their courage and confidence being revived, they approached the altar and busied themselves in the offering of an immense number of sacrifices.


<hi type="bold">3. all the children of Israel ... bowed themselves with their faces to the ground upon the pavement--</hi>This form of prostration (that of lying on one's knees with the forehead touching the earth), is the manner in which the Hebrews, and Orientals in general, express the most profound sentiments of reverence and humility. The courts of the temple were densely crowded on the occasion, and the immense multitude threw themselves on the ground. What led the Israelites suddenly to assume that prostrate attitude on the occasion referred to, was the spectacle of the symbolical cloud slowly and majestically descending upon the temple, and then entering it.

 <reference osisRef="2Chr.7.4-2Chr.7.11">2Ch 7:4-11</reference>. Solomon's Sacrifices.

3. all the children of Israel... bowed themselves with their faces to the ground upon the pavement-- This form of prostration (that of lying on one's knees with the forehead touching the earth), is the manner in which the Hebrews, and Orientals in general, express the most profound sentiments of reverence and humility. The courts of the temple were densely crowded on the occasion, and the immense multitude threw themselves on the ground. What led the Israelites suddenly to assume that prostrate attitude on the occasion referred to, was the spectacle of the symbolical cloud slowly and majestically descending upon the temple, and then entering it. 2Ch 7:4-11. Solomon's Sacrifices.


<hi type="bold">4. Then the king and all the people offered sacrifices--</hi>Whether the individual worshippers slaughtered their own cattle, or a certain portion of the vast number of the Levitical order in attendance performed that work, as they sometimes did, in either case the offerings were made through the priests, who presented the blood and the fat upon the altar (see on <reference osisRef="1Kgs.8.62">1Ki 8:62</reference>).

4. Then the king and all the people offered sacrifices-- Whether the individual worshippers slaughtered their own cattle, or a certain portion of the vast number of the Levitical order in attendance performed that work, as they sometimes did, in either case the offerings were made through the priests, who presented the blood and the fat upon the altar (see on 1Ki 8:62).


<hi type="bold">5-6. so the king and all the people dedicated the house of God--</hi>The ceremonial of dedication consisted principally in the introduction of the ark into the temple, and in the sacrificial offerings that were made on a scale of magnitude suitable to the extraordinary occasion. All present, the king, the people, and the priests, took part according to their respective stations in the performance of the solemn service. The duty, of course, devolved chiefly on the priests, and hence in proceeding to describe their several departments of work, the historian says, generally, "the priests waited on their offices." While great numbers would be occupied with the preparation and offering of the victims, others sounded with their trumpets, and the different bands of the Levites praised the Lord with vocal and instrumental music, by the hundred thirty-sixth Psalm, the oft-recurring chorus of which is, "for His mercy endureth for ever."

5-6. so the king and all the people dedicated the house of God-- The ceremonial of dedication consisted principally in the introduction of the ark into the temple, and in the sacrificial offerings that were made on a scale of magnitude suitable to the extraordinary occasion. All present, the king, the people, and the priests, took part according to their respective stations in the performance of the solemn service. The duty, of course, devolved chiefly on the priests, and hence in proceeding to describe their several departments of work, the historian says, generally, "the priests waited on their offices." While great numbers would be occupied with the preparation and offering of the victims, others sounded with their trumpets, and the different bands of the Levites praised the Lord with vocal and instrumental music, by the hundred thirty-sixth Psalm, the oft-recurring chorus of which is, "for His mercy endureth for ever."


<hi type="bold">7. Solomon hallowed the middle of the court--</hi>On this extraordinary occasion, when a larger number of animals were offered than one altar and the usual place of rings to which the animals were bound would admit, the whole space was taken in that was between the place of rings and the west end of the court to be used as a temporary place for additional altars. On that part of the spacious court holocausts were burning all round.

7. Solomon hallowed the middle of the court-- On this extraordinary occasion, when a larger number of animals were offered than one altar and the usual place of rings to which the animals were bound would admit, the whole space was taken in that was between the place of rings and the west end of the court to be used as a temporary place for additional altars. On that part of the spacious court holocausts were burning all round.


<hi type="bold">8. Solomon kept the feast seven days--</hi>The time chosen for the dedication of the temple was immediately previous to the feast of tabernacles (see on <reference osisRef="1Kgs.8.1-1Kgs.8.12">1Ki 8:1-12</reference>). That season, which came after the harvest, corresponding to our September and October, lasted seven days, and during so prolonged a festival there was time afforded for the offering of the immense sacrifices enumerated. A large proportion of these were peace offerings, which afforded to the people the means of festive enjoyment.

<hi type="bold">all Israel ... from the entering in of Hamath--</hi>that is, the defile at Lebanon.

<hi type="bold">unto the river of Egypt--</hi>that is, Rhinocorura, now El-Arish, the south boundary of Palestine.

8. Solomon kept the feast seven days-- The time chosen for the dedication of the temple was immediately previous to the feast of tabernacles (see on 1Ki 8:1-12). That season, which came after the harvest, corresponding to our September and October, lasted seven days, and during so prolonged a festival there was time afforded for the offering of the immense sacrifices enumerated. A large proportion of these were peace offerings, which afforded to the people the means of festive enjoyment. all Israel... from the entering in of Hamath-- that is, the defile at Lebanon. unto the river of Egypt-- that is, Rhinocorura, now El-Arish, the south boundary of Palestine.


<hi type="bold">10. on the three and twentieth day of the seventh month--</hi>This was the last day of the feast of tabernacles.

 <reference osisRef="2Chr.7.12-2Chr.7.22">2Ch 7:12-22</reference>. God Appears to Him.

10. on the three and twentieth day of the seventh month-- This was the last day of the feast of tabernacles. 2Ch 7:12-22. God Appears to Him.


<hi type="bold">12. the Lord appeared to Solomon by night--</hi>(See on <reference osisRef="1Kgs.9.1-1Kgs.9.9">1Ki 9:1-9</reference>). The dedication of the temple must have been an occasion of intense national interest to Solomon and his subjects. Nor was the interest merely temporary or local. The record of it is read and thought of with an interest that is undiminished by the lapse of time. The fact that this was the only temple of all nations in which the true God was worshipped imparts a moral grandeur to the scene and prepares the mind for the sublime prayer that was offered at the dedication. The pure theism of that prayer--its acknowledgment of the unity of God as well as of His moral perfections in providence and grace, came from the same divine source as the miraculous fire. They indicated sentiments and feelings of exalted and spiritual devotion, which sprang not from the unaided mind of man, but from the fountain of revelation. The reality of the divine presence was attested by the miracle, and that miracle stamped the seal of truth upon the theology of the temple-worship. <chapter eID="2Chr.7"/>

12. the Lord appeared to Solomon by night-- (See on 1Ki 9:1-9). The dedication of the temple must have been an occasion of intense national interest to Solomon and his subjects. Nor was the interest merely temporary or local. The record of it is read and thought of with an interest that is undiminished by the lapse of time. The fact that this was the only temple of all nations in which the true God was worshipped imparts a moral grandeur to the scene and prepares the mind for the sublime prayer that was offered at the dedication. The pure theism of that prayer--its acknowledgment of the unity of God as well as of His moral perfections in providence and grace, came from the same divine source as the miraculous fire. They indicated sentiments and feelings of exalted and spiritual devotion, which sprang not from the unaided mind of man, but from the fountain of revelation. The reality of the divine presence was attested by the miracle, and that miracle stamped the seal of truth upon the theology of the temple-worship.


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="2Chr.8.1-2Chr.8.6">2Ch 8:1-6</reference>. Solomon's Buildings.

<hi type="bold">2. cities which Huram had restored ... Solomon built them, &c.--</hi>These cities lay in the northwest of Galilee. Though included within the limits of the promised land, they had never been conquered. The right of occupying them Solomon granted to Huram, who, after consideration, refused them as unsuitable to the commercial habits of his subjects (see on <reference osisRef="1Kgs.9.11">1Ki 9:11</reference>). Solomon, having wrested them from the possession of the Canaanite inhabitants, repaired them and filled them with a colony of Hebrews.

CHAPTER 8 2Ch 8:1-6. Solomon's Buildings. 2. cities which Huram had restored... Solomon built them, &c.-- These cities lay in the northwest of Galilee. Though included within the limits of the promised land, they had never been conquered. The right of occupying them Solomon granted to Huram, who, after consideration, refused them as unsuitable to the commercial habits of his subjects (see on 1Ki 9:11). Solomon, having wrested them from the possession of the Canaanite inhabitants, repaired them and filled them with a colony of Hebrews.


<hi type="bold">3-6. And Solomon went to Hamath-zobah--</hi>Hamath was on the Orontes, in Coele-Syria. Its king, Toi, had been the ally of David; but from the combination, Hamath and Zobah, it would appear that some revolution had taken place which led to the union of these two petty kingdoms of Syria into one. For what cause the resentment of Solomon was provoked against it, we are not informed, but he sent an armed force which reduced it. He made himself master also of Tadmor, the famous Palmyra in the same region. Various other cities along the frontiers of his extended dominions he repaired and fitted up, either to serve as store-places for the furtherance of his commercial enterprises, or to secure his kingdom from foreign invasion (see on <reference osisRef="2Chr.1.14">2Ch 1:14</reference>; <reference osisRef="1Kgs.9.15">1Ki 9:15</reference>).

 <reference osisRef="2Chr.8.7-2Chr.8.11">2Ch 8:7-11</reference>. The Canaanites Made Tributaries.

3-6. And Solomon went to Hamath-zobah-- Hamath was on the Orontes, in Coele-Syria. Its king, Toi, had been the ally of David; but from the combination, Hamath and Zobah, it would appear that some revolution had taken place which led to the union of these two petty kingdoms of Syria into one. For what cause the resentment of Solomon was provoked against it, we are not informed, but he sent an armed force which reduced it. He made himself master also of Tadmor, the famous Palmyra in the same region. Various other cities along the frontiers of his extended dominions he repaired and fitted up, either to serve as store-places for the furtherance of his commercial enterprises, or to secure his kingdom from foreign invasion (see on 2Ch 1:14; 1Ki 9:15). 2Ch 8:7-11. The Canaanites Made Tributaries.


<hi type="bold">7. all the people that were left, &c.--</hi>The descendants of the Canaanites who remained in the country were treated as war prisoners, being obliged to "pay tribute or to serve as galley slaves" (<reference osisRef="2Chr.2.18">2Ch 2:18</reference>), while the Israelites were employed in no works but such as were of an honorable character.

7. all the people that were left, &c.-- The descendants of the Canaanites who remained in the country were treated as war prisoners, being obliged to "pay tribute or to serve as galley slaves" (2Ch 2:18), while the Israelites were employed in no works but such as were of an honorable character.


<hi type="bold">10. two hundred and fifty that bare rule--</hi>(Compare <reference osisRef="1Kgs.9.23">1Ki 9:23</reference>). It is generally agreed that the text of one of these passages is corrupt.

10. two hundred and fifty that bare rule-- (Compare 1Ki 9:23). It is generally agreed that the text of one of these passages is corrupt.


<hi type="bold">11. Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her--</hi>On his marriage with the Egyptian princess at the beginning of his reign, he assigned her a temporary abode in the city of David, that is, Jerusalem, until a suitable palace for his wife had been erected. While that palace was in progress, he himself lodged in the palace of David, but he did not allow her to occupy it, because he felt that she being a heathen proselyte, and having brought from her own country an establishment of heathen maid-servants, there would have been an impropriety in her being domiciled in a mansion which was or had been hallowed by the reception of the ark. It seems she was received on her arrival into his mother's abode (<reference osisRef="Song.3.4">So 3:4</reference>; <reference osisRef="Song.8.2">8:2</reference>).

 <reference osisRef="2Chr.8.15-2Chr.8.18">2Ch 8:15-18</reference>. Solomon's Festival Sacrifices.

11. Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her-- On his marriage with the Egyptian princess at the beginning of his reign, he assigned her a temporary abode in the city of David, that is, Jerusalem, until a suitable palace for his wife had been erected. While that palace was in progress, he himself lodged in the palace of David, but he did not allow her to occupy it, because he felt that she being a heathen proselyte, and having brought from her own country an establishment of heathen maid-servants, there would have been an impropriety in her being domiciled in a mansion which was or had been hallowed by the reception of the ark. It seems she was received on her arrival into his mother's abode (So 3:4; 8:2). 2Ch 8:15-18. Solomon's Festival Sacrifices.


<hi type="bold">15. they departed not from the commandment of the king--</hi>that is, David, in any of his ordinances, which by divine authority he established.

<hi type="bold">unto the priests and Levites concerning any matter, or concerning the treasures--</hi>either in regulating the courses of the priests and Levites, or in the destination of his accumulated treasures to the construction and adornment of the temple.

15. they departed not from the commandment of the king-- that is, David, in any of his ordinances, which by divine authority he established. unto the priests and Levites concerning any matter, or concerning the treasures-- either in regulating the courses of the priests and Levites, or in the destination of his accumulated treasures to the construction and adornment of the temple.


<hi type="bold">17. Then went Solomon to Ezion-geber, and to Eloth--</hi>These two maritime ports were situated at the eastern gulf of the Red Sea, now called the Gulf of Akaba. Eloth is seen in the modern Akaba, Ezion-geber in El Gudyan [Robinson]. Solomon, determined to cultivate the arts of peace, was sagacious enough to perceive that his kingdom could become great and glorious only by encouraging a spirit of commercial enterprise among his subjects; and, accordingly, with that in mind he made a contract with Huram for ships and seamen to instruct his people in navigation.

17. Then went Solomon to Ezion-geber, and to Eloth-- These two maritime ports were situated at the eastern gulf of the Red Sea, now called the Gulf of Akaba. Eloth is seen in the modern Akaba, Ezion-geber in El Gudyan [Robinson]. Solomon, determined to cultivate the arts of peace, was sagacious enough to perceive that his kingdom could become great and glorious only by encouraging a spirit of commercial enterprise among his subjects; and, accordingly, with that in mind he made a contract with Huram for ships and seamen to instruct his people in navigation.


<hi type="bold">18. Huram sent him ... ships--</hi>either sent him ship-men, able seamen, overland; or, taking the word "sent" in a looser sense, supplied him, that is, built him ships--namely, in docks at Eloth (compare <reference osisRef="1Kgs.9.26">1Ki 9:26</reference>, <reference osisRef="1Kgs.9.27">27</reference>). This navy of Solomon was manned by Tyrians, for Solomon had no seamen capable of performing distant expeditions. The Hebrew fishermen, whose boats plied on the Sea of Tiberias or coasted the shores of the Mediterranean, were not equal to the conducting of large vessels laden with valuable cargoes on long voyages and through the wide and unfrequented ocean.

<hi type="bold">four hundred and fifty talents of gold--</hi>(Compare <reference osisRef="1Kgs.9.28">1Ki 9:28</reference>). The text in one of these passages is corrupt. <chapter eID="2Chr.8"/>

18. Huram sent him... ships-- either sent him ship-men, able seamen, overland; or, taking the word "sent" in a looser sense, supplied him, that is, built him ships--namely, in docks at Eloth (compare 1Ki 9:26, 27). This navy of Solomon was manned by Tyrians, for Solomon had no seamen capable of performing distant expeditions. The Hebrew fishermen, whose boats plied on the Sea of Tiberias or coasted the shores of the Mediterranean, were not equal to the conducting of large vessels laden with valuable cargoes on long voyages and through the wide and unfrequented ocean. four hundred and fifty talents of gold-- (Compare 1Ki 9:28). The text in one of these passages is corrupt.


<title type="x-s2">CHAPTER 9</title>
 <reference osisRef="2Chr.9.1-2Chr.9.12">2Ch 9:1-12</reference>. The Queen of Sheba Visits Solomon; She Admires His Wisdom and Magnificence.

<hi type="bold">1-4. when the queen of Sheba heard of the fame of Solomon--</hi>(See on <reference osisRef="1Kgs.10.1-1Kgs.10.13">1Ki 10:1-13</reference>). It is said that among the things in Jerusalem which drew forth the admiration of Solomon's royal visitor was "his ascent by which he went up into the house of the Lord." This was the arched viaduct that crossed the valley from Mount Zion to the opposite hill. In the commentary on the passage quoted above, allusion was made to the recent discovery of its remains. Here we give a full account of what, for boldness of conceptions for structure and magnificence, was one of the greatest wonders in Jerusalem. "During our first visit to the southwest corner of the area of the mosque, we observed several of the large stones jutting out from the western wall, which at first seemed to be the effect of a bursting of the wall from some mighty shock or earthquake. We paid little regard to this at the moment; but on mentioning the fact not long after to a circle of our friends, the remark was incidentally dropped that the stones had the appearance of having once belonged to a large arch. At this remark, a train of thought flashed across my mind, which I hardly dared to follow out until I had again repaired to the spot, in order to satisfy myself with my own eyes as to the truth or falsehood of the suggestion. I found it even so. The courses of these immense stones occupy their original position; their external surface is hewn to a regular curve; and, being fitted one upon another, they form the commencement or foot of an immense arch which once sprung out from this western wall in a direction towards Mount Zion, across the Tyropoeon valley. This arch could only have belonged to the bridge, which, according to Josephus, led from this part of the temple to the Xystus (covered colonnade) on Zion; and it proves incontestably the antiquity of that portion from which it springs" [Robinson]. The distance from this point to the steep rock of Zion Robinson calculates to be about three hundred and fifty feet, the probable length of this ancient viaduct. Another writer adds, that "the arch of this bridge, if its curve be calculated with an approximation to the truth, would measure sixty feet, and must have been one of five sustaining the viaduct (allowing for the abutments on either side), and that the piers supporting the center arch of this bridge must have been of great altitude--not less, perhaps, than one hundred and thirty feet. The whole structure, when seen from the southern extremity of the Tyropoeon, must have had an aspect of grandeur, especially as connected with the lofty and sumptuous edifices of the temple, and of Zion to the right and to the left" [Isaac Taylor's Edition of Traill's Josephus].

 <reference osisRef="2Chr.9.13-2Chr.9.28">2Ch 9:13-28</reference>. His Riches.

CHAPTER 9 2Ch 9:1-12. The Queen of Sheba Visits Solomon; She Admires His Wisdom and Magnificence. 1-4. when the queen of Sheba heard of the fame of Solomon-- (See on 1Ki 10:1-13). It is said that among the things in Jerusalem which drew forth the admiration of Solomon's royal visitor was "his ascent by which he went up into the house of the Lord." This was the arched viaduct that crossed the valley from Mount Zion to the opposite hill. In the commentary on the passage quoted above, allusion was made to the recent discovery of its remains. Here we give a full account of what, for boldness of conceptions for structure and magnificence, was one of the greatest wonders in Jerusalem. "During our first visit to the southwest corner of the area of the mosque, we observed several of the large stones jutting out from the western wall, which at first seemed to be the effect of a bursting of the wall from some mighty shock or earthquake. We paid little regard to this at the moment; but on mentioning the fact not long after to a circle of our friends, the remark was incidentally dropped that the stones had the appearance of having once belonged to a large arch. At this remark, a train of thought flashed across my mind, which I hardly dared to follow out until I had again repaired to the spot, in order to satisfy myself with my own eyes as to the truth or falsehood of the suggestion. I found it even so. The courses of these immense stones occupy their original position; their external surface is hewn to a regular curve; and, being fitted one upon another, they form the commencement or foot of an immense arch which once sprung out from this western wall in a direction towards Mount Zion, across the Tyropoeon valley. This arch could only have belonged to the bridge, which, according to Josephus, led from this part of the temple to the Xystus (covered colonnade) on Zion; and it proves incontestably the antiquity of that portion from which it springs" [Robinson]. The distance from this point to the steep rock of Zion Robinson calculates to be about three hundred and fifty feet, the probable length of this ancient viaduct. Another writer adds, that "the arch of this bridge, if its curve be calculated with an approximation to the truth, would measure sixty feet, and must have been one of five sustaining the viaduct (allowing for the abutments on either side), and that the piers supporting the center arch of this bridge must have been of great altitude--not less, perhaps, than one hundred and thirty feet. The whole structure, when seen from the southern extremity of the Tyropoeon, must have had an aspect of grandeur, especially as connected with the lofty and sumptuous edifices of the temple, and of Zion to the right and to the left" [Isaac Taylor's Edition of Traill's Josephus]. 2Ch 9:13-28. His Riches.


<hi type="bold">13. Now the weight of gold that came to Solomon in one year--</hi>(See on <reference osisRef="1Kgs.10.14-1Kgs.10.29">1Ki 10:14-29</reference>).

<hi type="bold">six hundred and threescore and six talents of gold--</hi>The sum named is equal to £3,646,350; and if we take the proportion of silver (<reference osisRef="2Chr.9.14">2Ch 9:14</reference>), which is not taken into consideration, at one to nine, there would be about £200,000, making a yearly supply of nearly £6,000,000, being a vast amount for an infant effort in maritime commerce [Napier].

13. Now the weight of gold that came to Solomon in one year-- (See on 1Ki 10:14-29). six hundred and threescore and six talents of gold-- The sum named is equal to £3,646,350; and if we take the proportion of silver (2Ch 9:14), which is not taken into consideration, at one to nine, there would be about £200,000, making a yearly supply of nearly £6,000,000, being a vast amount for an infant effort in maritime commerce [Napier].


<hi type="bold">21. the king's ships went to Tarshish--</hi>rather, "the king's ships of Tarshish went" with the servants of Huram.

<hi type="bold">ships of Tarshish--</hi>that is, in burden and construction like the large vessels built for or used at Tarshish [Calmet, Fragments].

21. the king's ships went to Tarshish-- rather, "the king's ships of Tarshish went" with the servants of Huram. ships of Tarshish-- that is, in burden and construction like the large vessels built for or used at Tarshish [Calmet, Fragments].


<hi type="bold">25. Solomon had four thousand stalls--</hi>It has been conjectured [Gesenius, Hebrew Lexicon] that the original term may signify not only stall or stable, but a number of horses occupying the same number of stalls. Supposing that ten were put together in one part, this would make forty thousand. According to this theory of explanation, the historian in Kings refers to horses [see 1Ki 10:26]; while the historian in Chronicles speaks of the stalls in which they were kept. But more recent critics reject this mode of solving the difficulty, and, regarding the four thousand stalls as in keeping with the general magnificence of Solomon's establishments, are agreed in considering the text in Kings as corrupt, through the error of some copyist.

25. Solomon had four thousand stalls-- It has been conjectured [Gesenius, Hebrew Lexicon] that the original term may signify not only stall or stable, but a number of horses occupying the same number of stalls. Supposing that ten were put together in one part, this would make forty thousand. According to this theory of explanation, the historian in Kings refers to horses [see 1Ki 10:26]; while the historian in Chronicles speaks of the stalls in which they were kept. But more recent critics reject this mode of solving the difficulty, and, regarding the four thousand stalls as in keeping with the general magnificence of Solomon's establishments, are agreed in considering the text in Kings as corrupt, through the error of some copyist.


<hi type="bold">28. they brought unto Solomon horses out of Egypt--</hi>(See on <reference osisRef="2Chr.1.14">2Ch 1:14</reference>). Solomon undoubtedly carried the Hebrew kingdom to its highest pitch of worldly glory. His completion of the grand work, the centralizing of the national worship at Jerusalem, whither the natives went up three times a year, has given his name a prominent place in the history of the ancient church. But his reign had a disastrous influence upon "the peculiar people," and the example of his deplorable idolatries, the connections he formed with foreign princes, the commercial speculations he entered into, and the luxuries introduced into the land, seem in a great measure to have altered and deteriorated the Jewish character. <chapter eID="2Chr.9"/>

28. they brought unto Solomon horses out of Egypt-- (See on 2Ch 1:14). Solomon undoubtedly carried the Hebrew kingdom to its highest pitch of worldly glory. His completion of the grand work, the centralizing of the national worship at Jerusalem, whither the natives went up three times a year, has given his name a prominent place in the history of the ancient church. But his reign had a disastrous influence upon "the peculiar people," and the example of his deplorable idolatries, the connections he formed with foreign princes, the commercial speculations he entered into, and the luxuries introduced into the land, seem in a great measure to have altered and deteriorated the Jewish character.


<title type="x-s2">CHAPTER 10</title>
 <reference osisRef="2Chr.10.1-2Chr.10.15">2Ch 10:1-15</reference>. Rehoboam Refusing the Old Men's Good Counsel.

<hi type="bold">1. Rehoboam went to Shechem--</hi>(See on <reference osisRef="1Kgs.12.1">1Ki 12:1</reference>). This chapter is, with a few verbal alterations, the same as in <reference osisRef="1Kgs.12.1-1Kgs.12.19">1Ki 12:1-19</reference>.

CHAPTER 10 2Ch 10:1-15. Rehoboam Refusing the Old Men's Good Counsel. 1. Rehoboam went to Shechem-- (See on 1Ki 12:1). This chapter is, with a few verbal alterations, the same as in 1Ki 12:1-19.


<hi type="bold">3. And they sent--</hi>rather, "for they had sent," &c. This is stated as the reason of Jeroboam's return from Egypt.

3. And they sent-- rather, "for they had sent," &c. This is stated as the reason of Jeroboam's return from Egypt.


<hi type="bold">7. If thou be kind to this people, and please them, and speak good words to them--</hi>In the Book of Kings [1Ki 12:7], the words are, "If thou wilt be a servant unto this people, and wilt serve them." The meaning in both is the same, namely, If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government.

7. If thou be kind to this people, and please them, and speak good words to them-- In the Book of Kings [1Ki 12:7], the words are, "If thou wilt be a servant unto this people, and wilt serve them." The meaning in both is the same, namely, If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government.