Text -- 2 Chronicles 4:3 (NET)

4:3 Images of bulls were under it all the way around, ten every eighteen inches all the way around. The bulls were in two rows and had been cast with “The Sea.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ch 4:3

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].

Clarke: 2Ch 4:3

Under it was the similitude of oxen - In 1Ki 7:24, instead of oxen, בקרים bekarim , we have knops, פקעים pekaim ; and this last is supposed by able critics to be the reading which ought to be received here. What we call knops may signify grapes, mushrooms, apples, or some such ornaments placed round about under the turned over lip or brim of this caldron. It is possible that בקרים bekarim , oxen, may be a corruption of פקעים pekaim , grapes, as the פ pe might be mistaken for a ב beth , to which in ancient MSS. it has often a great resemblance, the dot under the top being often faint and indistinct; and the ע ain , on the same account might be mistaken for a ר resh . Thus grapes might be turned into oxen. Houbigant contends that the words in both places are right; but that בקר bakar does not signify ox here, but al large kind of grape, according to its meaning in Arabic: and thus both places will agree. But I do not find that bakar , or bakarat , has any such meaning in Arabic. He was probably misled by the following, in the Arabic Lexicon, Camus, inserted under bakara , both by Giggeius and Golius, aino albikri , ox-eye, which is interpreted Genus uvae nigrae ac praeprandis, incredibilis dulcedinis. In Palaestina autem pro prunis absolute usurpatur . "A species of black grape, very large, and of incredible sweetness. It is used in Palestine for prune or plum."What is called the Damascene plum is doubtless meant; but בקרים bekarim , in the text, can never have this meaning, unless indeed we found it associated with עין ayin , eye, and then עיני בקרים eyney bekarim might, according to the Arabic, be translated plums, grapes, sloes, or such like, especially those of the largest kind, which in size resemble the eye of an ox. But the criticism of this great man is not solid. The likeliest method of reconciling the two places is supposing a change in the letters, as specified above. The reader will at once see that what are called the oxen, 2Ch 4:3, said to be round about the brim, are widely different from those 2Ch 4:4, by which this molten sea was supported.

TSK: 2Ch 4:3

And under : 1Ki 7:24-26; Eze 1:10, Eze 10:14; 1Co 9:9, 1Co 9:10; Rev 4:7

oxen : In the parallel passage of Kings, instead of bekarim , ""oxen,""we have pekaim , ""knops,""in the form of colocynths. (See note on 1Ki 6:18, and see note on 2Ki 4:39); which last is supposed by able critics to be the reading which ought to received be here; bekarim , ""oxen,""being a mistake for pekaim , ""knops.""Houbigant, however, contends that the words in both places are right; but that bakar does not signify an ox here, but a large kind of grape, according to its meaning in Arabic. But Dr. A. Clarke states that bakar , or bakarat , has no such meaning in Arabic, though the phrase aino ‘ lbikri , or ""ox-eye,""signifies a species of black grape, very large, and of incredible sweetness; that consequently the criticism of this great man is not solid; and that the likeliest method of reconciling the two places is to suppose a change in the letters as above.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 4:3

For "oxen"we find in 1Ki 7:24, "knops"or "gourds."An early copyist, not comprehending the comparatively rare word here used for "gourd,"and expecting to hear of oxen, as soon as the molten sea was mentioned, changed the reading.

Haydock: 2Ch 4:3

Oxen. In 3 Kings vii. 24., we read Hebrew, "knops," (Haydock) or "apples." ---

Of ten. Hebrew, "ten in a cubit." Hence there must have been 600 heads of oxen, as the sea was thirty cubits in circumference, and there were two rows. (Calmet) ---

Others suppose that here were only five in each row, or only one in each cubit. See Vatable and 3 Kings. The Septuagint and Syriac omit this verse. (Calmet) ---

Yet it is found in the best editions of the Septuagint. (Haydock)

Gill: 2Ch 4:1-22

See Introduction to Chapter 4

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 4:3

¹ tn Heb “ten every cubit.”

Geneva Bible: 2Ch 4:3

And under ^{( b )} it [was] the similitude of oxen, which did compass it round about: ^{( c )} ten in a cubit, compassing the sea round about. Two rows of oxen [were] cast, when it was cast.

^{( b )} Meaning, under the brim of the sea, (1Ki 7:24).

^{( c )} In the length of every cubit were ten heads or knops which in all are 300.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 4:1-22

1 The altar of brass.

2 The molten sea upon twelve oxen.

6 The ten lavers, candlesticks, and tables.

9 The courts, and the instruments of brass.

19 The instruments of gold.

MHCC: 2Ch 4:1-22

Here is a further account of the furniture of God's house. Both without doors and within, there was that which typified the grace of the gospel, and shadowed out good things to come, of which the substance is Christ. There was the brazen altar. The making of this was not mentioned in the book of Kings. On this all the sacrifices were offered, and it sanctified the gift. The people who worshipped in the courts might see the sacrifices burned. They might thus be led to consider the great Sacrifice, to be offered in the fulness of time, to take away sin, and put an end to death, which the blood of bulls and goats could not possibly do. And, with the smoke of the sacrifices, their hearts might ascend to heaven, in holy desires towards God and his favour. In all our devotions we must keep the eye of faith fixed upon Christ. The furniture of the temple, compared with that of the tabernacle, showed that God's church would be enlarged, and his worshippers multiplied. Blessed be God, there is enough in Christ for all.

Matthew Henry: 2Ch 4:1-10

David often speaks with much affection both of the house of the Lord and of the courts of our God. Both without doors and within there was that which typified the grace of the gospel and shadowed out good things to come, of which the substance is Christ.

I. There were those things in the open court, in the view of all the people, which were very significant.

1. There was the brazen altar, 2Ch 4:1. The making of this was not mentioned in the Kings. On this all the sacrifices were offered, and it sanctified the gift. This altar was much larger than that which Moses made in the tabernacle; that was five cubits square, this was twenty cubits square. Now that Israel had become both numerous and more rich, and it was to be hoped more devout (for every age should aim to be wiser and better than that which went before it), it was expected that there would be a greater abundance of offerings brought to God's altar than had been. It was therefore made such a capacious scaffold that it might hold them all, and none might excuse themselves from bringing those temptations of their devotion by alleging that there was not room to receive them. God had greatly enlarged their borders; it was therefore fit that they should enlarge his altars. Our returns should bear some proportion to our receivings. It was ten cubits high, so that the people who worshipped in the courts might see the sacrifice burnt, and their eye might affect their heart with sorrow for sin: "It is of the Lord's mercies that I am not thus consumed, and that this is accepted as an expiation of my guilt."They might thus be led to consider the great sacrifice which should be offered in the fulness of time to take away sin and abolish death, which the blood of bulls and goats could not possibly do. And with the smoke of the sacrifices their hearts might ascend to heaven in holy desires towards God and his favour. In all our devotions we must keep the eye of faith fixed upon Christ, the great propitiation. How they went up to this altar, and carried the sacrifices up to it, we are not told; some think by a plain ascent like a hill: if by steps, doubtless they were so contrived as that the end of the law (mentioned Exo 20:26) might be answered.

2. There was the molten sea, a very large brass pan, in which they put water for the priests to wash in, 2Ch 4:2, 2Ch 4:6. It was put just at the entrance into the court of the priests, like the font at the church door. If it were filled to the brim, it would hold 3000 baths (as here, 2Ch 4:5), but ordinarily there were only 2000 baths in it, 1Ki 7:26. The Holy Ghost by this signified, (1.) Our great gospel privilege, that the blood of Christ cleanseth from all sin, 1Jo 1:7. To us there is a fountain opened for all believers (who are spiritual priests, Rev 1:5, Rev 1:6), nay, for all the inhabitants of Jerusalem to wash in, from sin, which is uncleanness. There is a fulness of merit in Jesus Christ for all those that by faith apply to him for the purifying of their consciences, that they might serve the living God, Heb 9:14. (2.) Our great gospel duty, which is to cleanse ourselves by true repentance from all the pollutions of the flesh and the corruption that is in the world. Our hearts must be sanctified, or we cannot sanctify the name of God. Those that draw nigh to God must cleanse their hands, and purify their hearts, Jam 4:8. If I was thee not, thou hast no part with me; and he that is washed still needs to wash his feet, to renew his repentance, whenever he goes in to minister, Joh 13:10.

3. There were ten lavers of brass, in which they washed such things as they offered for the burnt-offerings, 2Ch 4:6. As the priests must be washed, so must the sacrifices. We must not only purify ourselves in preparation for our religious performances, but carefully put away all those vain thoughts and corrupt aims which cleave to our performances themselves and pollute them.

4. The doors of the court were overlaid with brass (2Ch 4:9), both for strength and beauty, and that they might not be rotted with the weather, to which they were exposed. Gates of brass we read of, Psa 107:16.

II. There were those things in the house of the Lord (into which the priests alone went to minister) that were very significant. All was gold there. The nearer we come to God the purer we must be, the purer we shall be. 1. There were ten golden candlesticks, according to the form of that one which was in the tabernacle, 2Ch 4:7. The written word is a lamp and a light, shining in a dark place. In Moses's time they had but one candlestick, the Pentateuch; but the additions which, in process of time, were to be made of other books of scripture might be signified by this increase of the number of the candlesticks. Light was growing. The candlesticks are the churches, Rev 1:20. Moses set up but one, the church of the Jews; but, in the gospel temple, not only believers, but churches, are multiplied. 2. There were ten golden tables (2Ch 4:8), tables whereon the show-bread was set, 2Ch 4:19. Perhaps every one of the tables had twelve loaves of show-bread on it. As the house was enlarged, the house-keeping was. In my father's house there is bread enough for the whole family. To those tables belonged 100 golden basins, or dishes; for God's table is well furnished. 3. There was a golden altar (2Ch 4:19), on which they burnt incense. It is probable that this was enlarged in proportion to the brazen altar. Christ, who once for all made atonement for sin, ever lives, making intercession, in virtue of that atonement.

Keil-Delitzsch: 2Ch 4:2-5

The brazen sea described as in 1Ki 7:23-26. See the commentary on that passage, and the sketch in my Archaeol . i. plate iii. fig. 1. The differences in substance, such as the occurrence of בּקרים and הבּקר , 2Ch 4:3, instead of פּקעים and הפּקים , and 3000 baths instead of 2000, are probably the result of orthographical errors in the Chronicle. יכיל in 2Ch 4:5 appears superfluous after the preceding מחזיק , and Berth. considers it a gloss which has come from 1 Kings into our text by mistake. But the expression is only pleonastic: "receiving baths, 3000 it held;"and there is no sufficient reason to strike out the words.

Constable: 2Ch 1:1--9:31

III. THE REIGN OF SOLOMON chs. 1--9

The Chronicler's main interest in David's reign, as we have seen, focused on the Davidic Covenant with its promises to David and his descendants. In recounting the events of Solomon's reign he proceeded to emphasize the temple that Solomon built. Almost everything he mentioned about Solomon ties in with the temple somehow. The writer of Kings, on the other hand, emphasized many different aspects of Solomon's reign, though his interest was particularly Solomon's fidelity to the Mosaic Covenant (1 Kings 1-11). In the rest of 2 Chronicles the writer likewise pointed out how the kings who succeeded Solomon cared for the temple and perpetuated temple worship.

When the Chronicler wrote his history there was controversy over the second temple (i.e., the temple that Ezra built). Some of the residents in and around Jerusalem opposed its construction (Ezra 4:4-24; Hag. 1:2-4). If the returned exiles were to renew their (Mosaic) covenant relationship with God, they had to have a temple. There they could obey the laws regarding expiation of sin, worship, and fellowship with God (cf. Exod. 25:8).

Furthermore, when the Chronicler lived the Israelites realized that God had not fulfilled the promises concerning David's son completely in Solomon's day or during any of his successors' reigns. They looked for a Messiah to appear who would be both a king and a priest. The prophets had given revelation that such a person would come someday. He would be a perfect king who would rule the whole world, not just Israel (Ps. 2; et al.). Moreover he would be a priest, not of the Aaronic order, but of the order of Melchizedek (Ps. 110; et al.). David was the first king of Israel who served as a faithful priest after this order. He personally offered sacrifices and led the people in worship as well as in government. David's successors on the throne did the same things. The prophets promised that Messiah would build a house (temple) for God. He would give attention to His people's worship of God and their fellowship with God. He would be a man of peace compared to David who was a man of war (1 Chron. 22:7-9). David's rule was the kind of rule the coming King would establish. Consequently the writer of Chronicles measured all David's successors by the standard of David and his kingdom.

Concern for temple worship marked David's rule, as we have seen in 1 Chronicles 17-29. The King who would fulfill God's covenant promises to David would have to possess similar zeal for temple worship (cf. John 2:17). The writer viewed Solomon as a second David and compared him to David as Joshua compares to Moses.² The Chronicler reviewed the histories of David's successors to see if any one of them was that King. He showed in 2 Chronicles that none was. He was yet to come.

When Solomon began to rule he stepped onto a political stage in the ancient Near East that God had prepared. There were no major empires reaching out to conqueror surrounding territories because these empires had internal problems that demanded their attention. Some of them were experiencing harassment from their neighbors. Consequently Solomon was free to solidify David's gains in an atmosphere of peace.

Constable: 2Ch 2:1--5:2

B. The Building of the Temple 2:1-5:1

Solomon was a model of the ultimate Davidic temple builder. Consequently the writer gave his temple construction much attention. This was Solomon's major accomplishment from the writer's point of view.

Constable: 2Ch 3:10--5:2

3. The temple furnishings 3:10-5:1

The cherubim (3:10-13) represented angelic beings (cf. Gen. 3:24). Probably they looked more like the sculptured combination human-animal-bird creatures that archaeologists have discovered in the ancient Assyrian and Babylonian capitals than like pudgy winged children. This child motif is traceable to medieval Christian artists. The cherubim evidently stood against the back (west) wall of the temple and faced east toward the ark.⁹ They were twice as high as human beings.

The two pillars (3:15-17) were evidently contemporary freestanding objects that served as visual aids designed to emphasize God's faithfulness and strength in establishing Israel (cf. 1 Kings 7:21; 2 Chron. 7:16). They were probably 18 rather than 35 cubits high (cf. 1 Kings 7:15).¹⁰

God designed the temple furnishings (ch. 4) to enable the priests to carry out the instructive ritual that the Mosaic Law prescribed. The furnishings and ritual taught and reminded everyone who viewed them lessons about God, man, and the relationship between them that God's grace had made possible.

"The Chronicler . . . fashioned his account of Solomon as temple builder, with his helper Huram-Abi (2 Chr 4:16), on that of Bezalel, the tabernacle supervisor of building, and his helper Oholiab (Exod 36:1-2). Solomon is seen as the new Bezalel and Huram-Abi as the new Oholiab."¹¹

The whole temple was a tribute to the greatness of Yahweh. It enhanced His reputation (2:4).

Guzik: 2Ch 4:1-22

2 Chronicles 4 - Furnishings for the Temple and Its Court

A. The furnishings of the temple.

1. (1) The bronze altar.

Moreover he made a bronze altar: twenty cubits was its length, twenty cubits its width, and ten cubits its height.

a. He made a bronze altar: The idea behind the Hebrew word for altar is essentially, "killing-place." This was the place of sacrifice, the center for worship and service for the priests and the people.

i. "Just as in the tabernacle, the altar was the first main object to be met as one entered the sanctuary court. It demonstrates that God may be approached only through sacrifices." (Payne)

ii. We also have an altar: We have an altar from which those who serve the tabernacle have no right to eat (Hebrews 13:10). Our altar - our "killing-place" - is the cross, where Jesus died for our sins and we follow by dying unto self and living for Jesus.

b. Twenty cubits: Essentially, this altar was large (about 30 feet or 10 meters square) and about twice as large as the altar originally built for the tabernacle (Exodus 27:1-2).

c. Ten cubits its height: The altar was raised significantly. The altar was set up high, "That all the people might see the burnt-offerings, and be imminded of their sins and of their Saviour; for the ceremonial law was their gospel." (Trapp)

2. (2-6) The washing basins for the temple.

Then he made the Sea of cast bronze, ten cubits from one brim to the other; it was completely round. Its height was five cubits, and a line of thirty cubits measured its circumference. And under it was the likeness of oxen encircling it all around, ten to a cubit, all the way around the Sea. The oxen were cast in two rows, when it was cast. It stood on twelve oxen: three looking toward the north, three looking toward the west, three looking toward the south, and three looking toward the east; the Sea was set upon them, and all their back parts pointed inward. It was a handbreadth thick; and its brim was shaped like the brim of a cup, like a lily blossom. It contained three thousand baths. He also made ten lavers, and put five on the right side and five on the left, to wash in them; such things as they offered for the burnt offering they would wash in them, but the Sea was for the priests to wash in.

a. Then he made the Sea of cast bronze, ten cubits from one brim to the other: The huge laver was more than 15 feet (5 meters) across, and was used for the ceremonial washings connected with the priests themselves.

i. "Priests who did not wash to make themselves clean would die (Exodus 30:20)." (Selman)

i. "It was used by priests for cleansing their hands and feet and perhaps also to supply water to the standing basins for the rinsing of offerings (2 Chronicles 4:10)." Poole believes that perhaps water came out of the bulls that formed the foundation of the Sea.

b. It stood on twelve oxen: This large pool of water was set upon sculptured oxen. "Prefiguring, say some, the twelve apostles, who carried the water of life all the world over." (Trapp)

i. It contained three thousand baths: "In 1 Kings 7:26, it is said to hold only two thousand baths. Since this book was written after the Babylonian captivity, it is very possible that reference is here made to the Babylonian bath, which might have been less than the Jewish." (Clarke)

c. He also made ten lavers: These additional basins were used for washing and cleaning the animal parts in the rituals of sacrifice.

3. (7) The lampstands, tables, and bowls.

And he made ten lampstands of gold according to their design, and set them in the temple, five on the right side and five on the left. He also made ten tables, and placed them in the temple, five on the right side and five on the left. And he made one hundred bowls of gold.

a. And he made ten lampstands . . . He also made ten tables: The work of the temple required lampstands for light and tables to hold the showbread, the bread that represented the continual fellowship of Israel with God. Notably, the old tabernacle had one lampstand and one table. The temple fittingly displayed a greater light and a greater dynamic of fellowship.

b. And he made one hundred bowls of gold: "The 'sprinkling bowls' were not particularly associated with the tables by seem rather to have been used for collecting the blood of sacrifices, which was then sprinkled about the altar in the temple services of atonement." (Payne)

4. (9-10) The court of the temple.

Furthermore he made the court of the priests, and the great court and doors for the court; and he overlaid these doors with bronze. He set the Sea on the right side, toward the southeast.

a. He made the court of the priests: This was also known as the inner court, the court of the temple open only to the priests.

b. And the great court: This was the outer court, the place in the temple precincts open to the assembly of Israel as a whole.

i. "Yet this very division into two courts (2 Kings 23:12) gave concrete expression to the fact that under the older testament there had not yet been achieved that universal priesthood of the believers that would come about through Jesus Christ. In him all the people of God have direct access to the Father." (Payne)

B. The work of Huram from Tyre.

1. (11-17) Huram's furnishings for the temple.

Then Huram made the pots and the shovels and the bowls. So Huram finished doing the work that he was to do for King Solomon for the house of God: the two pillars and the bowl-shaped capitals that were on top of the two pillars; the two networks covering the two bowl-shaped capitals which were on top of the pillars; four hundred pomegranates for the two networks (two rows of pomegranates for each network, to cover the two bowl-shaped capitals that were on the pillars); he also made carts and the lavers on the carts; one Sea and twelve oxen under it; also the pots, the shovels, the forks; and all their articles Huram his master craftsman made of burnished bronze for King Solomon for the house of the LORD. In the plain of Jordan the king had them cast in clay molds, between Succoth and Zeredah.

a. Then Huram made: Huram was half Israeli and half Gentile, and he was the best craftsman around. Solomon hired him to do all his work - that is, the fine artistic work of the temple.

b. The pots and the shovels and the bowls: These articles were of special note for the Chronicler, because these were some of the only articles that were recovered and used from the first temple period into the days of the Chronicler.

i. "The emphasis on the temple vessels, as well as the association between Tent and temple, underlines the continuity represented by the temple. The return of the temple vessels to the second temple was one of the chief signs that post-exilic Israel remained a worshipping community of covenant people (cf. Ezra 1:7-11; 6:5; 8:24-34)." (Selman)

2. (18-22) Summary of the furnishings for the temple.

And Solomon had all these articles made in such great abundance that the weight of the bronze was not determined. Thus Solomon had all the furnishings made for the house of God: the altar of gold and the tables on which was the showbread; the lampstands with their lamps of pure gold, to burn in the prescribed manner in front of the inner sanctuary, with the flowers and the lamps and the wick-trimmers of gold, of purest gold; the trimmers, the bowls, the ladles, and the censers of pure gold. As for the entry of the sanctuary, its inner doors to the Most Holy Place, and the doors of the main hall of the temple, were gold.

a. Such great abundance that the weight of the bronze was not determined: "The weight could not be found out. This was as it should be. There was no attempt to keep an accurate account of what was given to the service of God. Even Solomon's left had did not know what his right hand did. There is a tendency in all of us to keep a strict account of what we give to God . . . but the loftiest form of devotion overleaps such calculation." (Meyer)

b. With the flowers and the lamps: "The symbolism of flora and fauna in the temple may either indicate God's sovereignty over the created order to be another allusion to the harmony of all created things in God's presence as in the Garden of Eden." (Selman)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 4 (Chapter Introduction)

Overview

2Ch 4:1, The altar of brass; 2Ch 4:2, The molten sea upon twelve oxen; 2Ch 4:6, The ten lavers, candlesticks, and tables; 2Ch 4:9, The courts, and the instruments of brass; 2Ch 4:19, The instruments of gold.

Poole: 2 Chronicles 4 (Chapter Introduction)

CHRONICLES CHAPTER 4

The altar of brass, 2Ch 4:1 . The molten sea upon twelve oxen, 2Ch 4:2-5 . The ten lavers, candlesticks, and tables, 2Ch 4:6-8 . The courts, and the instruments of brass, 2Ch 4:9-18 . The instruments of gold, 2Ch 4:19-22 .

MHCC: 2 Chronicles 4 (Chapter Introduction)

The furniture of the temple.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 4 (Chapter Introduction)

We have here a further account of the furniture of God's house. I. Those things that were of brass. The altar for burnt-offerings (2Ch 4:1), the sea and lavers to hold water (2Ch 4:2-6), the plates with which the doors of the court were overlaid (2Ch 4:9), the vessels of the altar, and other things (2Ch 4:10-18). II. Those that were of gold. The candlesticks and tables (2Ch 4:7, 2Ch 4:8), the altar of incense (2Ch 4:19), and the appurtenances of each of these (2Ch 4:20-22). All these, except the brazen altar (2Ch 4:1), were accounted for more largely, 1Ki 7:23, etc.

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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_____. "The Accession of Solomon in the Book of Chronicles." Vetus Testamentum 26 (1976):351-61.

_____. "The Death of Josiah and the Continuing Development of the Deuteronomic History." Vetus Testamentum 32:2 (April 1982):242-48.

_____. "Reliving the Death of Josiah: A Reply to C. T. Begg." Vetus Testamentum 37:1 (January 1987):9-15.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Yamauchi, Edwin M. "Ezra-Nehemiah." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 Vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 4 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 3 & 4

These two chapters give an account of the building of the temple, of the materials, parts, and form of it, and of things belonging to it, and which agrees with 1Ki 6:1 see the notes there; only here, 1Ch 3:1, mention is made of the particular place where it was built, Mount Moriah; of which see the notes on Gen 22:2. The dimensions of the house, as the Targum rightly explains, 2Ch 3:3, are said to be after the first measure, either of that of the tabernacle by Moses, or rather of that of the pattern David gave to Solomon, 1Ch 28:11, though some understand it of the greater cubit: the holy place is called the greater house, 2Ch 3:5, being twice as long as the holy of holies; in 2Ch 3:6, we are informed what the precious stones were for, which David and his princes gave for the temple, 1Ch 29:2, that they were to decorate the house; and also what sort of gold was used in overlaying it, gold of Parvaim, which some interpret of Peru ^h, in America; but it is a question whether that was then known, or, if it was, must go by another name, since Peru is a late name given by the Spaniards, at their conquest of it. Bochart ⁱ takes it to be Taprobane, an island in the Indian sea, as if it was Taph Parvan or Provan, the shore of Parvan. Kircher ^k is of opinion it is the same with Javaim, the isles of Java in the same sea, from whence was gold, which is not very likely. Waserus ^l thinks Parvaim is the name of a town which is by Pliny ^m corruptly called Parbacia, which was in the land of Havilah, or the kingdom of the Charazenes, where was the best gold, Gen 2:11 though others suppose it to be the same with Ophir, by removing the first letter of the word, to which Pfeiffer ⁿ inclines, and is as probable as any; and much more probable than what the Jews ^o say, that this gold was so called, because it was red like the blood of "parim", oxen: in 2Ch 3:8, the quantity of gold, with which the most holy place was overlaid, is given, six hundred talents: of which See Gill on 1Ki 6:21, In 2Ch 3:9 we read of the nails with which the plates of gold were fastened to the boards, nowhere else mentioned, except in the Vulgate Latin version of 1Ki 6:21, "he fastened the plates with golden nails"; which version perhaps is most correct; the weight of which were fifty shekels of gold; that is, according to the Septuagint and Vulgate Latin versions, each nail weighed so much, which amounted to seventy five pounds of our money ^p. Eupolemus, an Heathen writer ^q speaks of these nails, which he makes to be silver ones; and says they were of the weight of a talent, in the form of a woman's breast, and in number four, with which the plates of gold were fastened, which were of five cubits; I suppose he means there were four of these nails in every plate of five cubits: in 2Ch 4:1 an account is given of an "altar of brass", made by Solomon, we have not elsewhere, only referred to 1Ki 8:64 whether this was only covered with brass, as that made by Moses was, as some ^r think; or whether of massy brass, as Dr. Lightfoot ^s because not to be removed as that was, is not certain; the altar of the second temple was of stones unpolished, according to the Misnah ^t, with which agrees"46 And laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to shew what should be done with them. 47 Then they took whole stones according to the law, and built a new altar according to the former;'' (1 Maccabees 4)and so Philo ^u: "twenty cubits was the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof"; it was four times as big in its square as that of Moses, and three times higher, and a cubit over, See Gill on Exo 27:1. Hecataeus ^w, an Heathen writer, speaks of this altar as four square, and made of whole and unpolished stones, each side of which was twenty cubits, but the height of it he makes to be twelve cubits, in which he mistakes. It weighed, according to Jacob Leon ^x 7000 arobas of brass, each aroba containing twenty five pounds. The rest of the chapter agrees with the account in the book of Kings.