Text -- 1 Kings 7:16-51 (NET)

7:16 He made two bronze tops for the pillars; each was seven-and-a-half feet high. 7:17 The latticework on the tops of the pillars was adorned with ornamental wreaths and chains; the top of each pillar had seven groupings of ornaments. 7:18 When he made the pillars, there were two rows of pomegranate-shaped ornaments around the latticework covering the top of each pillar. 7:19 The tops of the two pillars in the porch were shaped like lilies and were six feet high. 7:20 On the top of each pillar, right above the bulge beside the latticework, there were two hundred pomegranate-shaped ornaments arranged in rows all the way around. 7:21 He set up the pillars on the porch in front of the main hall. He erected one pillar on the right side and called it Jakin; he erected the other pillar on the left side and called it Boaz. 7:22 The tops of the pillars were shaped like lilies. So the construction of the pillars was completed. 7:23 He also made the large bronze basin called “The Sea.” It measured 15 feet from rim to rim, was circular in shape, and stood seven-and-a-half feet high. Its circumference was 45 feet. 7:24 Under the rim all the way around it were round ornaments arranged in settings 15 feet long. The ornaments were in two rows and had been cast with “The Sea.” 7:25 “The Sea” stood on top of twelve bulls. Three faced northward, three westward, three southward, and three eastward. “The Sea” was placed on top of them, and they all faced outward. 7:26 It was four fingers thick and its rim was like that of a cup shaped like a lily blossom. It could hold about 12,000 gallons. 7:27 He also made ten bronze movable stands. Each stand was six feet long, six feet wide, and four-and-a-half feet high. 7:28 The stands were constructed with frames between the joints. 7:29 On these frames and joints were ornamental lions, bulls, and cherubs. Under the lions and bulls were decorative wreaths. 7:30 Each stand had four bronze wheels with bronze axles and four supports. Under the basin the supports were fashioned on each side with wreaths. 7:31 Inside the stand was a round opening that was a foot-and-a-half deep; it had a support that was two and one-quarter feet long. On the edge of the opening were carvings in square frames. 7:32 The four wheels were under the frames and the crossbars of the axles were connected to the stand. Each wheel was two and one-quarter feet high. 7:33 The wheels were constructed like chariot wheels; their crossbars, rims, spokes, and hubs were made of cast metal. 7:34 Each stand had four supports, one per side projecting out from the stand. 7:35 On top of each stand was a round opening three-quarters of a foot deep; there were also supports and frames on top of the stands. 7:36 He engraved ornamental cherubs, lions, and palm trees on the plates of the supports and frames wherever there was room, with wreaths all around. 7:37 He made the ten stands in this way. All of them were cast in one mold and were identical in measurements and shape. 7:38 He also made ten bronze basins, each of which could hold about 240 gallons. Each basin was six feet in diameter; there was one basin for each stand. 7:39 He put five basins on the south side of the temple and five on the north side. He put “The Sea” on the south side, in the southeast corner. 7:40 Hiram also made basins, shovels, and bowls. He finished all the work on the Lord’s temple he had been assigned by King Solomon. 7:41 He made the two pillars, the two bowl-shaped tops of the pillars, the latticework for the bowl-shaped tops of the two pillars, 7:42 the four hundred pomegranate-shaped ornaments for the latticework of the two pillars (each latticework had two rows of these ornaments at the bowl-shaped top of the pillar), 7:43 the ten movable stands with their ten basins, 7:44 the big bronze basin called “The Sea” with its twelve bulls underneath, 7:45 and the pots, shovels, and bowls. All these items King Solomon assigned Hiram to make for the Lord’s temple were made from polished bronze. 7:46 The king had them cast in earth foundries in the region of the Jordan between Succoth and Zarethan. 7:47 Solomon left all these items unweighed; there were so many of them they did not weigh the bronze. 7:48 Solomon also made all these items for the Lord’s temple: the gold altar, the gold table on which was kept the Bread of the Presence, 7:49 the pure gold lampstands at the entrance to the inner sanctuary (five on the right and five on the left), the gold flower-shaped ornaments, lamps, and tongs, 7:50 the pure gold bowls, trimming shears, basins, pans, and censers, and the gold door sockets for the inner sanctuary (the most holy place) and for the doors of the main hall of the temple. 7:51 When King Solomon finished constructing the Lord’s temple, he put the holy items that belonged to his father David (the silver, gold, and other articles) in the treasuries of the Lord’s temple.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 7:16

The word chapiter is taken either more largely for the whole, so it is five cubits; Or, more strictly, either for the pommels, as they are called, 2Ch 4:12, or for the cornice or crown, and so it was but three cubits, to which the pomegranates being added make it four cubits, as it is below, 1Ki 7:19, and the other work upon it took up one cubit more, which in all made five cubits.

Wesley: 1Ki 7:17

Which those nets and wreathes encompass, either covering, and as it were receiving and holding the pomegranates, or being mixed with them.

Wesley: 1Ki 7:18

Either of pomegranates, by comparing this with 1Ki 7:20, or of some other curious work.

Wesley: 1Ki 7:19

Made like the leaves of lillies.

Wesley: 1Ki 7:19

Or, as in the porch; such work as there was in the porch of the temple, in which these pillars were set, 1Ki 7:21, that so the work of the tops of these pillars might agree with that in the top of the porch.

Wesley: 1Ki 7:20

So he calls the middle part of the chapiter, which jetted farthest out.

Wesley: 1Ki 7:20

They are said to be ninety and six on a side of a pillar; in one row and in all an hundred, Jer 52:23, four great pomegranates between the several checker - works being added to the first ninety six. And it must needs be granted, that there were as many on the other side of the pillar, or in the other row, which makes them two hundred upon a pillar, as is here said, and four hundred upon both pillars, as they are numbered, 2Ch 4:13.

Wesley: 1Ki 7:21

Jachin signifies he; That is, God shall establish, his temple, and church, and people: and Boaz signifies, in it, or rather, in him (to answer the he in the former name) is strength. So these pillars being eminently strong and stable, were types of that strength which was in God, and would be put forth by God for the defending and establishing of his temple and people, if they were careful to keep the conditions required by God on their parts.

Wesley: 1Ki 7:23

He melted the brass, and cast it into the form of a great vessel, for its vastness called a sea, which name is given by the Hebrews to all great collections of waters. The use of it was for the priests to wash their hands and feet, or other things as occasion required, with the water which they drew out of it.

Wesley: 1Ki 7:24

Carved or molten figures: for this word signifies figures or pictures of all sorts.

Wesley: 1Ki 7:24

So there were three hundred in all.

Wesley: 1Ki 7:24

Together with the sea; not carved.

Wesley: 1Ki 7:24

It seems doubtful whether the second row had ten in each cubit, and so there were three hundred more; or, whether the ten were distributed into five in each row.

Wesley: 1Ki 7:25

Of solid brass, which was necessary to bear so great a weight.

Wesley: 1Ki 7:26

Which amounts to five hundred barrels, each bath containing about eight gallons; the bath being a measure of the same bigness with an ephah.

Wesley: 1Ki 7:27

Upon which stood the ten lavers mentioned below, 1Ki 7:38, in which they washed the parts of the sacrifices.

Wesley: 1Ki 7:28

Broad brims, possibly for the more secure holding of the lavers.

Wesley: 1Ki 7:29

So he calls the upper - most part of the base: for though it was above, yet it was a base to the laver, which stood upon it.

Wesley: 1Ki 7:29

Either as bases for the feet of the said lions and oxen: or, only as farther ornaments.

Wesley: 1Ki 7:30

Whereby the bases and lavers might be removed from place to place as need required.

Wesley: 1Ki 7:30

setters - Heb. shoulders; fitly so called, because they supported the lavers, that they should not fall from their bases, when the bases were removed together with the lavers.

Wesley: 1Ki 7:31

So he calls that part in the top of the base which was left hollow, that the foot of the laver might be let into it.

Wesley: 1Ki 7:31

Within the little base, which he calls the chapiter, because it rose up from, and stood above the great base.

Wesley: 1Ki 7:31

Above the chapiter; for the mouth went up, and grew wider like a funnel.

Wesley: 1Ki 7:31

In height, 1Ki 7:35, whereof half a cubit was above the chapiter or little base, and the other half below it.

Wesley: 1Ki 7:31

In compass.

Wesley: 1Ki 7:31

So the innermost part, called the mouth, was round, but the outward part was square, as when a circle is made within a quadrangle.

Wesley: 1Ki 7:33

And cast together with the bases.

Wesley: 1Ki 7:34

Not only of the same matter, but of the same piece, being cast with it.

Wesley: 1Ki 7:36

Or, empty place, that is, according to the bigness of the spaces which were left empty for them, implying that they were smaller than those above mentioned.

Wesley: 1Ki 7:39

In the south side, not within the house, but in the priests court, where they washed either their hands or feet, or the parts of the sacrifices.

Wesley: 1Ki 7:39

On the north side.

Wesley: 1Ki 7:39

In the south - east part, where the offerings were prepared.

Wesley: 1Ki 7:45

To boil those parts of the sacrifices which the priests, &c. were to eat.

Wesley: 1Ki 7:48

Such as Moses had made only these were larger, and richer, and more.

Wesley: 1Ki 7:48

Under which, are comprehended both all the utensils belonging to it, and the other ten tables which he made together with it.

Wesley: 1Ki 7:49

Which were ten, according to the number of the tables, whereas Moses made but one: whereby might be signified the progress of the light of sacred truth, which was now grown clearer than it was in Moses's time, and should shine brighter and brighter until the perfect day of gospel light.

Wesley: 1Ki 7:49

Of massy and fine gold.

Wesley: 1Ki 7:49

In the holy place.

Wesley: 1Ki 7:49

Wrought upon the candlesticks, as it had formerly been.

Wesley: 1Ki 7:51

So much of it as was left.

Wesley: 1Ki 7:51

Those which David had dedicated, and with them the altar of Moses, and some other of the old utensils which were now laid aside, far better being put in the room of them.

JFB: 1Ki 7:15-22

They were made of the brass (bronze) which was taken from the king of Zobah (1Ch 18:8). In 2Ch 3:15 they are said to have been thirty-five cubits high. There, however, their joint lengths are given; whereas here the length of the pillars is given separately. Each pillar was seventeen and a half cubits long, which is stated, in round numbers, as eighteen. Their dimensions in English measure are as follows: The pillars without the capitals measured thirty-two and a half feet long, and seven feet diameter; and if hollow, as WHISTON, in his translation of JOSEPHUS, thinks (Jer 52:21), the metal would be about three and a half inches thick; so that the whole casting of one pillar must have been from sixteen to twenty tons. The height of the capitals was eight and three-fourths feet; and, at the same thickness of metal, would not weigh less than seven or eight tons each. The nature of the workmanship in the finishing of these capitals is described (1Ki 7:17-22). The pillars, when set up, would stand forty feet in height [NAPIER, Metal].

JFB: 1Ki 7:17-18

That is, branch-work, resembling the branches of palm trees, and

JFB: 1Ki 7:17-18

That is, plaited in the form of a chain, composing a sort of crown or garland. Seven of these were wound in festoons on one capital, and over and underneath them were fringes, one hundred in a row. Two rows of pomegranates strung on chains (2Ch 3:16) ran round the capital (1Ki 7:42; compare 2Ch 4:12-13; Jer 52:23), which, itself, was of a bowl-like or globular form (1Ki 7:41). These rows were designed to form a binding to the ornamental work--to keep it from falling asunder; and they were so placed as to be above the chain work, and below the place where the branch-work was.

JFB: 1Ki 7:19

Beautiful ornaments, resembling the stalks, leaves, and blossoms of lilies--of large dimensions, as suited to the height of their position.

JFB: 1Ki 7:21

These names were symbolical, and indicated the strength and stability--not so much of the material temple, for they were destroyed along with it (Jer 52:17), as of the spiritual kingdom of God, which was embodied in the temple.

JFB: 1Ki 7:23-26

In the tabernacle was no such vessel; the laver served the double purpose of washing the hands and feet of the priests as well as the parts of the sacrifices. But in the temple there were separate vessels provided for these offices. (See on 2Ch 4:6). The molten sea was an immense semicircular vase, measuring seventeen and a half feet in diameter, and being eight and three-fourths feet in depth. This, at three and a half inches in thickness, could not weigh less than from twenty-five to thirty tons in one solid casting--and held from sixteen thousand to twenty thousand gallons of water. [See on 2Ch 4:3.] The brim was all carved with lily work or flowers; and oxen were carved or cut on the outside all round, to the number of three hundred; and it stood on a pedestal of twelve oxen. These oxen must have been of considerable size, like the Assyrian bulls, so that their corresponding legs would give thickness or strength to support so great a weight for, when the vessel was filled with water, the whole weight would be about one hundred tons [NAPIER]. (See on 2Ch 4:3).|| 08962||1||13||0||@he made ten bases of brass==--These were trucks or four-wheeled carriages, for the support and conveyance of the lavers. The description of their structure shows that they were elegantly fitted up and skilfully adapted to their purpose. They stood, not on the axles, but on four rests attached to the axles, so that the figured sides were considerably raised above the wheels. They were all exactly alike in form and size. The lavers which were borne upon them were vessels capable each of holding three hundred gallons of water, upwards of a ton weight. The whole, when full of water, would be no less than two tons [NAPIER].

JFB: 1Ki 7:40-45

These verses contain a general enumeration of Hiram's works, as well as those already mentioned as other minor things. The Tyrian artists are frequently mentioned by ancient authors as skilful artificers in fashioning and embossing metal cups and bowls; and we need not wonder, therefore, to find them employed by Solomon in making the golden and brazen utensils for his temple and palaces.

JFB: 1Ki 7:46

Zarthan, or Zaretan (Jos 3:16), or Zartanah (1Ki 4:12), or Zeredathah (2Ch 4:17), was on the bank of the Jordan in the territories of western Manasseh. Succoth was situated on the eastern side of Jordan, at the ford of the river near the mouth of the Jabbok. One reason assigned by commentators for the castings being made there is, that at such a distance from Jerusalem that city would not be annoyed by the smoke and noxious vapors necessarily occasioned by the process. [Note in Bagster's Bible.] But the true reason is to be found in the nature of the soil; Margin, "the thickness of the ground." That part of the Jordan valley abounds with marl. Clay and sand are the moulding material still used for bronze. Such large quantities of metal as one of these castings would contain could not be fused in one furnace, but would require a series of furnaces, especially for such a casting as the brazen sea--the whole series of furnaces being filled with metal, and fused at one time, and all tapped together, and the metal let run into the mould. Thus a national foundry was erected in the plain of Jordan [NAPIER].

JFB: 1Ki 7:48

That is, the altar of incense.

JFB: 1Ki 7:49

Made, probably, according to the model of that in the tabernacle, which, along with the other articles of furniture, were deposited with due honor, as sacred relics, in the temple. But these seem not to have been used in the temple service; for Solomon made new lavers, tables, and candlesticks, ten of each. (See further regarding the dimensions and furniture of the temple, in 2Ch. 3:1-5:14).

Clarke: 1Ki 7:21

The right pillar - Jachin - That is, He shall establish. The left pillar - Boaz, that is, in strength. These were no doubt emblematical; for notwithstanding their names, they seem to have supported no part of the building.

Clarke: 1Ki 7:27

He made ten bases - That is, pedestals, for the ten lavers to rest on.

Clarke: 1Ki 7:38

Then made he ten lavers - These were set on the ten bases or pedestals, and were to hold water for the use of the priests in their sacred office, particularly to wash the victims that were to be offered as a burnt-offering, as we learn from 2Ch 4:6; but the brazen sea was for the priests to wash in. The whole was a building of vast art, labor, and expense.

Clarke: 1Ki 7:40

So Hiram made an end - It is truly surprising, that in so short a time one artist could design and execute works of such magnitude, taste, and variety, however numerous his assistants might be. The mere building of the house was a matter of little difficulty in comparison of these internal works.

Clarke: 1Ki 7:46

Cast them, in the clay ground - In this place he found that particular kind of clay that was proper for his purpose. Some suppose that the place where Hiram had his foundry was on the other side, some on this side, of Jordan. Calmet supposes that it was near Bethshan.

Clarke: 1Ki 7:51

Solomon brought in the things - It has been a question whether Solomon, in the structure of the temple, used any of the gold and silver which David had provided? And here it seems answered in the negative; for after the house was finished, with all its utensils and ornaments, with its immense profusion of gold, it is here said that Solomon brought in the silver, and the gold, and the vessels, which David his father had dedicated. It appears therefore that Solomon had employed four years to make preparation for the work before it was begun. During the whole time of the building, he was no doubt still appropriating a part of the public revenue for this purpose; and the provision made by his father he placed among the treasures of the house; but the temple was truly Solomon’ s, as he had provided all its materials, and borne every expense

As the temple was built in some measure on the model of the tabernacle, and dedicated to the same use, I wish to refer the reader to the description of the former, in Exodus 25-27 (note) and Exodus 35-39 (note).

Defender: 1Ki 7:23

Critics who try to find scientific "mistakes" in Scripture nearly always settle on this verse as one of their prime examples. Solomon's sea, ten cubits in diameter, had a circumference of thirty cubits, supposedly showing that the writer thought the value of "pi," (the ratio of a circle's circumference to its diameter) was exactly 3.0, instead of 3.1416. The critics do not understand the principle - always applied in careful scientific calculations - of "significant figures." The dimensions as given were not intended as precisely 10 or 30, but were obviously round numbers. To say the diameter was 10 means only that it was somewhere between 9.5 and 10.5. Similarly, the circumference was somewhere between 29.5 and 30.5. Thus the implied value of "pi" was somewhere between 29.5/10.5 and 30.5/9.5 - that is, between 2.81 and 3.21. The precise value of "pi" is clearly within this range, and it would have been incorrect to try to specify a more precise value."

TSK: 1Ki 7:16

Exo 36:38, Exo 38:17, Exo 38:19, Exo 38:28; 2Ch 4:12, 2Ch 4:13

TSK: 1Ki 7:17

Exo 28:14, Exo 28:22, Exo 28:24, Exo 28:25, Exo 39:15-18; 2Ki 25:17

TSK: 1Ki 7:18

Exo 28:14, Exo 28:22, Exo 28:24, Exo 28:25, Exo 39:15-18; 2Ki 25:17

TSK: 1Ki 7:19

lily work : 1Ki 7:22, 1Ki 6:18, 1Ki 6:32-35

TSK: 1Ki 7:20

and the pomegranates : 2Ki 25:17; 2Ch 3:16, 2Ch 4:13; Jer 52:22, Jer 52:23

TSK: 1Ki 7:21

And he set : 2Ch 3:17; Gal 2:9; Rev 3:12

the porch : 1Ki 7:12, 1Ki 6:3; Eze 40:48, Eze 40:49

Jachin : 2Sa 7:12; Isa 9:7

Boaz : Rth 4:21; Isa 45:24; Mat 16:18

TSK: 1Ki 7:23

he made : Exo 30:18-21, Exo 38:8

a molten sea : 2Ki 25:13; 2Ch 4:2; Jer 52:17, Jer 52:20

the one brim to the other : Heb. his brim to his brim

TSK: 1Ki 7:24

knops : 1Ki 6:18; Exo 25:31-36, Exo 37:17-22

compassing the sea : 2Ch 4:3

TSK: 1Ki 7:25

2Ch 4:4, 2Ch 4:5; Jer 52:20; Eze 1:10; Mat 28:19; Mar 16:15, Mar 16:16; Luk 24:47; 1Co 9:9; Rev 4:6, Rev 4:7

TSK: 1Ki 7:26

an hand breadth : Jer 52:21

with flowers : 1Ki 7:19, 1Ki 6:18, 1Ki 6:32, 1Ki 6:35

it contained : This immense laver, called a sea from it magnitude, held, at a moderate computation, 16,000 gallons. Besides this great brazen laver, there were in the temple ten lavers of brass of a less size, which moved on wheels, and were ornamented with the figures of various animals, having, probably, always some relation to the cherubim. These lavers were to hold water for the use of the priests in their sacred office, particularly to wash the victims that were to be offered as a burnt offering, as we learn from 2Ch 4:6; but the brazen sea was for the priests to wash in. The knops are supposed to have been in the form of an ox’ s head (2Ch 4:3); and some think the water flowed out at their mouths.

two thousand : 1Ki 7:38; 2Ch 4:5; Eze 45:14

TSK: 1Ki 7:27

ten bases : These highly ornamental bases appear to have been square stands, or immense pedestals, for the purpose of supporting the lavers. 2Ki 25:13, 2Ki 25:16; 2Ch 4:14; Jer 52:17, Jer 52:20

TSK: 1Ki 7:28

bases was on : It seems evident that these bases or pedestals rose with steps, and that the ornaments mentioned in the next verse appeared in front, forming so many entablatures. But the description of these bases is very difficult to comprehend: many of the original words are seldom, if at all, used elsewhere; and it would be impossible to give an explanation of each particular, without a labour and prolixity disproportioned to its importance to us. 1Ki 7:28

TSK: 1Ki 7:29

lions : 1Ki 7:25, 1Ki 6:27; Eze 1:10, Eze 10:14, Eze 41:18, Eze 41:19; Hos 5:14; Rev 4:6, Rev 4:7, Rev 5:5

cherubims : Gen 3:24; Exo 25:18, Exo 37:7; Heb 9:5

certain additions : 1Pe 2:5

TSK: 1Ki 7:30

wheels : Eze 1:15-21, Eze 3:13, Eze 10:10-13

had undersetters : It is probable that these undersetters were so many strong legs, somewhat shorter than the wheels, and were intended to prevent the laver from tilting, or falling, in case of any accident.

TSK: 1Ki 7:32

joined to the base : Heb. in the base, 1Ki 7:32

TSK: 1Ki 7:33

Eze 1:16, Eze 1:18

TSK: 1Ki 7:36

graved cherubims : 1Ki 7:29, 1Ki 6:29, 1Ki 6:32, 1Ki 6:35; Eze 40:31, Eze 40:37, Eze 41:18-20, Eze 41:25, Eze 41:26

proportion : Heb. nakedness

TSK: 1Ki 7:38

ten lavers : Exo 30:17-21, Exo 30:28, Exo 38:8, Exo 40:11, Exo 40:12; 2Chr. 4:6-22; Zec 13:1; Heb 9:10; Heb 10:22; 1Jo 1:7; Rev 7:14

TSK: 1Ki 7:39

side : Heb. shoulder

he set : 2Ch 4:6, 2Ch 4:10

TSK: 1Ki 7:40

Hiram : Heb. Hirom, 1Ki 7:13

the lavers : 1Ki 7:28; 2Ki 25:14, 2Ki 25:15; 2Ch 4:8, 2Ch 4:11-16; Jer 52:18, Jer 52:19

the shovels : 1Ki 7:45

the basins : Exo 24:6

So Hiram : Exo 39:32-43

TSK: 1Ki 7:41

two pillars : 1Ki 7:15-22; 2Ch 4:12

two networks : 1Ki 7:17, 1Ki 7:18

TSK: 1Ki 7:42

the pillars : Heb. the face of the pillars, 1Ki 7:42

TSK: 1Ki 7:43

ten bases : 1Ki 7:27-39

TSK: 1Ki 7:44

one sea : 1Ki 7:23-26

TSK: 1Ki 7:45

the pots : Exo 27:3, Exo 38:3; Lev 8:31; 1Sa 2:13, 1Sa 2:14; 2Ch 4:16; Eze 46:20-24; Zec 14:21

bright brass : Heb. brass made bright, or scoured

TSK: 1Ki 7:46

the clay ground : Heb. the thickness of the ground

Succoth : Gen 33:17

Zarthan : Zarthan is supposed to have been situated in the tribe of Manasseh, west of Jordan, near Jezreel and Bethshan or Scythopolis, and not far from the Jordan. Succoth we know was situated east of Jordan, in the tribe of Gad, and according to Jerome, in the district of Scythopoliscaps1 . hcaps0 ence the ""plain of Jordan,""where Hiram cast the brazen vessels, must be the plain in which that river runs, Zarthan and Succoth being probably nearly opposite each other; but whether the precise spot of his operations was on this side or the other side, is uncertain. In this place he found that particular clay that was proper for his purpose; and it being a considerable distance from Jerusalem, that city would not be annoyed by the smoke and noxious vapours necessarily occasioned by the process. 1Ki 4:12, Zartanah, Jos 3:16, Zaretan, 2Ch 4:17, Zeredathah

TSK: 1Ki 7:47

because they were exceeding many : Heb. for the exceeding multitude, 2Ch 4:18

found out : Heb. searched, 1Ch 22:14, 1Ch 22:16

TSK: 1Ki 7:48

the altar : Exo 30:1-5, Exo 37:25-28, Exo 39:38, Exo 40:26; 2Ch 4:19

the table : Exo 25:23-30, Exo 37:10-16, Exo 39:36, Exo 40:22, Exo 40:23; Lev 24:5-9; 2Ch 4:8; Eze 40:39, Eze 40:42, Eze 41:22, Eze 44:16; Mal 1:12; 1Co 10:21

TSK: 1Ki 7:49

the candlesticks : Exo 25:31-40, Exo 37:17-24, Exo 39:37, Exo 40:24, Exo 40:25; 2Ch 4:7; Zec 4:1-3, Zec 4:11-14; Mat 5:14-16; Rev 1:20, Rev 2:1

before the oracle : 2Ch 4:20

the tongs : Exo 25:38; Num 4:9

TSK: 1Ki 7:50

spoons : Exo 25:29; Num 7:86

censers : Heb. ash pans, Lev 16:12; 2Ch 4:21, 2Ch 4:22

TSK: 1Ki 7:51

was ended : Exo 40:33; Ezr 6:15; Zec 4:9

Solomon brought : It appears, therefore, that Solomon did not use any of the gold and silver in the structure of the temple which his father had provided.

things which David his father had dedicated : Heb. holy things of David, 2Sa 8:7-11; 1Ch 18:7, 1Ch 18:8, 1Ch 18:10, 1Ch 18:11, 1Ch 26:26-28, 1Ch 28:11-18, 1Ch 29:2-8; 2Ch 5:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 7:16

The general character of the "chapiters"or capitals, their great size in proportion to the shaft, which is as one to two, and their construction of two quite different members, remind us of the pillars used by the Persians in their palaces, which were certainly more like Jachin and Boaz than any pillars that have reached us from antiquity. The ornamentation, however, seems to have been far more elaborate than that of the Persian capitals.

Barnes: 1Ki 7:17

Nets ... - Rather "Nets chequerwise, and festoons chainwise,"- probably a fine network over the whole, and chainwork hanging in festoons outside.

Seven for the one chapiter - The Septuagint reading is preferable. "A net for the one chapiter and a net for the other chapiter."Compare 1Ki 7:41.

Barnes: 1Ki 7:18

The pomegranate was one of the most common ornaments in Assyria. It was used on quivers, on spear-shafts, and maceheads, in patterns on doorways and pavements, etc. It is doubtful whether a symbolic meaning was attached to it, or whether it was merely selected as a beautiful natural form.

Barnes: 1Ki 7:19

There is a cornice of (so-called) lilywork at Persepolis, consisting of three ranges of broadish rounded leaves, one over the other. Lilies are also represented with much spirit on a bas-relief from Koyunjik.

Barnes: 1Ki 7:20

In this verse also a portion of the original text is supposed to have fallen out in consequence of the repetition of words. The full phrase of the original has been retained in 1Ki 7:16-17. It may be restored thus: "And the pomegranates were two hundred in rows round about upon the one chapiter, and two hundred in rows round about upon the other chapiter."The "four hundred"1Ki 7:42; 2Ch 4:13, are obtained by counting the pomegranates of both pillars together. In Jer 52:23, is an account of the arrangement of a single row of pomegranates, whereof each pillar had two.

Barnes: 1Ki 7:21

The Septuagint in the parallel passage (margin reference), translate Jachin and Boaz by Κατόρθωσις Katorthōsis and Ἰσχύς Ischus - "Direction"and "Strength."The literal meaning of the names is given in the margin. The meaning was probably "God will establish in strength"(i. e. firmly) the temple and the religion connected with it.

Barnes: 1Ki 7:23

The "molten sea "of Solomon, so called from its great size, took the place of the laver of the tabernacle Exo 30:18-21, which was required for the ablutions of the priests. It was ten cubits, or fully fifteen feet, in diameter at top, and therefore forty-seven feet in circumference, with a depth of 5 cubits, or 7 12 feet. As a vessel of these dimensions, if hemispherical, would certainly not hold 2,000 1Ki 7:26, much less 3,000 2Ch 4:3 baths, the bath equaling 8 12 gallons, it is now generally supposed that the bowl bulged considerably below the brim, and further, that it had a "foot,"- or basin which received the water as it was drawn out by taps from the bowl. The "2,000 baths"may give the quantity of water ordinarily supplied to the "sea;"the "3,000 baths"the utmost that the laver could anyhow take. Bowls of a considerable size are represented in the Assyrian bas-reliefs; but none of such dimensions as Solomon’ s. The largest mentioned by the Greeks held only 5,400 gallons, less than one-third of the contents of the "molten sea,"even according to the lowest estimate.

Barnes: 1Ki 7:24

Knops - literally, "gourds,"- i. e. a boss or ball ornament encircled the rim of the bowl in two rows.

Barnes: 1Ki 7:25

Josephus charged Solomon with a breach of the Commandment Exo 20:4-5, on account of the oxen here and the lions for his throne. The charge expresses the prohibition which some Jews have conceived the Commandment to urge against the arts of sculpture and painting.

Barnes: 1Ki 7:26

The palm or hand-breadth seems to have a little exceeded three inches.

With flowers of lilies - Rather, "in the shape of a lily flower."The rim was slightly curved outward, like the rim of an ordinary drinking-cup, or the edge of a lily blossom. See 2Ch 4:5 margin.

Barnes: 1Ki 7:27

Ten bases of brass - These were for the ten lavers (1Ki 7:38. See 2Ch 4:6). In general terms the bases were square stands, 6 feet each way, and 4 12 feet high, elaborately ornamented on their four sides, and resting upon four wheels, 2 14 feet in diameter. Each stand supported a laver 6 feet high, which contained 40 baths 1Ki 7:38, or about 340 gallons.

Barnes: 1Ki 7:28

Borders - Rather, "panels"(so 1Ki 7:32, 1Ki 7:35), a set of square compartments between the "ledges"or borders, or mouldings. Below the panelling, with its ornamentation of lions, oxen (the two animal forms which occur most frequently in Assyrian decoration), and cherubim, was a space decorated with "additions of thin work"1Ki 7:29.

Upon the "ledges"1Ki 7:29 which surrounded the top of the base there was a stand for the laver, distinct from the upper surface of the base.

Barnes: 1Ki 7:30

Plates of brass - Rather, "brazen axletrees."

The "undersetters"(literally, "shoulders") are conjectured to have been four brackets, or bars, proceeding from the four upper corners of the bases, and stretching upward to the outer rim of the laver, which thus rested partly upon them.

At the side of every addition - Rather, "each opposite garlands."The laver was ornamented with a garland at the place where the support reached it.

Barnes: 1Ki 7:31

It seems impossible to determine what is meant by the "mouth"of the laver, or what by its "chapiter."

Barnes: 1Ki 7:32

With the diameter (2 14 ft.) of the wheel here, may be compared that of the earliest Assyrian chariot-wheels, which was under 3 feet; and that of the front wheels seen in representations of Assyrian close carriages, which scarcely exceed 14th of the height of the entire vehicle. The wheels of these moveable lavers appear to have been a little less than 15th of the height of the whole structure.

Barnes: 1Ki 7:34

The undersetters were cast with the base, not afterward attached to it, and were therefore stronger and better able to support the laver.

Barnes: 1Ki 7:35

A round compass - A circular elevation, half a cubit high, rather than a circular depression, half a cubit deep. Compare 1Ki 7:29. The "ledges"and "borders"of the top of the base were its "hands"and its "panels."These "hands,"distinct from the "shoulders"1Ki 7:30, were probably supports, adorned with engraved plates 1Ki 7:36, either of the elevated circle on which the laver stood, or of the lower part of the laver itself. Both panels and "hands"were "of the same,"i. e. of one piece with the base, cast at the same time.

Barnes: 1Ki 7:36

According to the proportion of every one - i. e. "as large as the room left for them allowed,"implying that the panels were smaller than those on the sides of the base, and allowed scant room for the representations.

Barnes: 1Ki 7:38

Every laver was four cubits - Assuming height to be intended, and taking the cubit at 20 inches, the entire height of the lavers as they stood upon their wheeled stands would seem to have been 13 ft. 9 in. It is evident, therefore, that the water must have been drawn from them, as from the "molten sea,"through cocks or taps.

Barnes: 1Ki 7:40

Lavers - Rather, according to the true reading, "pots."(Compare 1Ki 7:45; 2Ch 4:16.) The "pots"were the caldrons in which it was usual to boil the peace-offerings. See 1Sa 2:13-14,

Barnes: 1Ki 7:46

Succoth and Zarthan - See Jdg 7:22; Jdg 8:5, note.

Barnes: 1Ki 7:47

The brass of which the two pillars, Jachin and Boaz, the brass sea, and the various vessels were made had been taken by David from two cities belonging to Hadadezer, king of Zobah 1Ch 18:8.

Barnes: 1Ki 7:48

See the note to 1Ki 6:20 and notes at 2Ch 4:19-22.

Barnes: 1Ki 7:49-50

See the notes to Exo 25:31-38. The "bowls"of 1Ki 7:50 were the "bowls"for the tables Exo 37:16, large vases containing oil for the lamps.

Barnes: 1Ki 7:51

The things which David had dedicated - Not only the things described in 1Ch 28:14-18, but also the spoil of the nations which he had subdued (margin reference), and also the vessels of gold, silver, and brass, sent him by Toi king of Hamath, on his victory over Hadadezer. Solomon now brought these into the temple treasury. A sacred treasury had been established at least as early as the time of Saul, to which Saul himself, Abner, Joab, and others, had contributed 1Ch 26:28.

Poole: 1Ki 7:16

The height of the one chapiter was five cubits

Object. It is but three cubits in 2Ki 25:17 .

Answ The word chapiter is taken diversely, as hundreds of other words are; either more largely for the whole, so it is five cubits; or more strictly, either for the pommels , as they are called, 2Ch 4:12 , or for the cornice or crown; and so it was but three cubits, to which the pomegranates being added make it four cubits, as it is below, 1Ki 7:19 ; and the other work upon it took up one cubit more, which in all made five cubits.

Poole: 1Ki 7:17

For the chapiters which those nets and wreaths did encompass, either covering, and as it were receiving and holding, the pomegranates, or being mixed with them.

Poole: 1Ki 7:18

And he made or, so he made , or framed , or perfected .

Two rows either of pomegranates, by comparing this with 1Ki 7:20 , or of some other curious work.

Poole: 1Ki 7:19

Of lily work made like the leaves of lilies, or such flowers.

In the porch or, as in the porch , i.e. such work as there was in the porch of the temple, in which these pillars were set, 1Ki 7:21 , that so the work of the tops of these pillars might agree with that in the top of the porch. So there is only an ellipsis or defect of the particle as , which is frequent, as Gen 49:9 Deu 33:22 Psa 11:1 Isa 21:8 .

Four cubits of which See Poole "1Ki 7:16" .

Poole: 1Ki 7:20

Over against the belly so he calls the middle part of the chapiter, and that which jetted furthest out.

The pomegranates were two hundred: these pomegranates are variously accounted in Scriptures. They are said to be ninety and six on a side of a pillar , i.e. in one row, and in all an hundred, Jer 52:23 ; four great pomegranates between the several checker-works being added to the first ninety-six. And it must needs be granted that there were as many on the other side of the pillar, or in the other row, which makes them two hundred upon a pillar, as is here said, and four hundred upon both pillars, as they are numbered 2Ch 4:13 .

Poole: 1Ki 7:21

In the porch of the temple where they were placed for mere ornament and magnificence, for they supported nothing.

Jachin signifies he , i.e. God, shall establish , to wit, his temple, and church, and people; and

Boaz signifies in it , or rather, in him , (to answer the he in the former name,) is strength . So these pillars being eminently strong and stable, were in a manner types or documents of that strength which was in God, and would be put forth by God for the defending and establishing of his temple and people, if they were careful to keep the conditions required by God on their parts.

Poole: 1Ki 7:23

He made a molten sea he melted the brass, and cast it into the form of a great vessel, for its vastness called a sea, which name is given by the Hebrews to all great collections of waters. The use of it was for the priests to wash their hands and feet, or other things as occasion required, with the water which they drew out of it. See 2Ch 4:2 . Compare Exo 30:19,20 .

Poole: 1Ki 7:24

Knops or, carved or molten figures ; for learned Hebricians note, that this word signifies the figures or pictures of all sorts, as flowers, beasts, &c. This general word is particularly explained of oxen, 2Ch 4:3 , unless there were so many figures, or sculptures of gourds, or other flowers; and in each of these a little ox’ s head.

Ten in a cubit so there were three hundred in all.

The knops were cast together with the sea, not carved.

In two rows: it seems doubtful whether the second row had ten in each cubit, and so there were three hundred more; or whether the ten were distributed into five in each row.

Poole: 1Ki 7:25

It stood upon twelve oxen of solid brass, which was necessary to bear so great a weight. It is probably conceived that the water was by cocks drawn out of the mouths of these oxen. Three of these looked each way; partly for the more equal and convenient support of the vessel; and partly that divers persons might draw water out of it at the same time, which was frequently necessary, especially in great solemnities.

Poole: 1Ki 7:26

Which amounts to five hundred barrels, each bath containing about eight gallons; the bath being a measure of the same bigness with an ephah, Eze 45:11 .

Object. This sea is said to contain three thousand baths, 2Ch 4:5 .

Answ Either there were two sorts of baths, as of cubits, the one common, the other sacred, and the sacred held half as much more as the common; or rather, he here speaks of what it did actually and usually contain, to wit, two thousand baths, which was sufficient for use; and in 2Ch 4:5 , he speaks of what it could contain if it were filled to the brim, as it is implied in the Hebrew words, which differ from these, and properly sound thus, strengthening itself , (to wit, to receive and hold as much as it could, or being filled to its utmost capacity,) it contained , or could contain, three thousand baths.

Poole: 1Ki 7:27

He made ten bases upon which stood the ten lavers mentioned below, 1Ki 7:38 , in which they washed the parts of the sacrifices, 2Ch 4:6 .

Poole: 1Ki 7:28

They had borders broad brims, possibly for the more secure holding of the lavers.

Poole: 1Ki 7:29

A base so he calls the uppermost part of the base; for though it was above, yet it was a base to the laver, which stood upon it.

Certain additions either as bases for the feet of the said lions and oxen, or only as further ornaments.

Poole: 1Ki 7:30

Four brazen wheels whereby the bases and lavers might be carried from place to place, as need required.

Undersetters Heb. shoulders ; fitly so called, because they strongly supported the lavers, that they should not fall from their bases when the bases were removed together with the lavers.

Poole: 1Ki 7:31

The mouth of it so he calls that part in the top of the base which was left hollow, that the foot of the laver might be let into it, and fastened in it.

Within the chapiter i.e. within the little base, which he calls the chapiter , because it rose up from and stood above the great base, as the head doth above the rest of the body.

And above above the chapiter; for the mouth went up and grew wider, like a funnel.

Was a cubit either in breadth; or rather in height, 1Ki 7:35 ; whereof half a cubit was above the chapiter or little base, as is said, 1Ki 7:35 , and the other half is here implied to be within it, and below it.

A cubit and a half to wit, in compass.

Four-square not round; so the innermost part, called the mouth, was round, but the outward part was square, as when a circle is made within a quadrangle.

Poole: 1Ki 7:33

And cast together with the bases.

Poole: 1Ki 7:34

Not only of the same matter, but of the same piece, being cast with it.

Poole: 1Ki 7:36

According to the proportion or, empty place , i.e. according to the bigness of the spaces which were left empty for them, implying that they were smaller than those above mentioned.

Poole: 1Ki 7:38

Forty baths ten barrels; of which See Poole "1Ki 7:26" .

Poole: 1Ki 7:39

On the right side i.e. in the south side, as is expressed in the end of the verse, and as the right side is used above, 1Ki 6:8 Psa 89:12 .

On the right side of the house not within the house, but in the priests’ court, where they washed either their hands or feet, or the parts of the sacrifices. On the left side of the house , i.e. on the north side; for this is here opposed to the right or south side.

Over against the south i.e. in the south-east part, where the offerings were prepared.

Poole: 1Ki 7:45

The pots to seethe those parts of the sacrifices which the priests or officers were to eat. To these flesh-hooks are added, 2Ch 4:16 .

Poole: 1Ki 7:46

In the clay ground or, in thick clay ; fat, and tough, and tenacious, and therefore fittest to make moulds of all sorts, into which the melted brass was to be poured.

Poole: 1Ki 7:47

Solomon left all the vessels unweighed because the weighing of them was very troublesome, and to no purpose.

Poole: 1Ki 7:48

All the vessels that pertained unto the house of the Lord such as God by the mouth of Moses had commanded to be made for his house and service, and such as Moses had made; only these were larger, and richer, and more, according to the difference of the temple and tabernacle, and Solomon’ s vast riches, and the poverty of Moses and the Israelites at that time.

The altar of gold to wit, of incense, as appears from 1Ch 28:18 , where this is mentioned amongst the things for which David left gold, and Solomon is here said to build it; and therefore this cannot be that altar made by Moses, Exo 25:23,24 Ex 30:1,3 , which also was of shittim wood, whereas this was made of cedar, and covered with gold, 1Ki 6:20 .

The table of gold, whereupon the shewbread was under which, by a synecdoche, are comprehended both all the utensils belonging to it, and the other ten tables which he made together with it, 2Ch 4:7,8 .

Poole: 1Ki 7:49

The candlesticks which were ten, according to the number of the tables; whereas Moses made but one; whereby might be signified the. progress of the light of sacred truth, which was now grown clearer than it was in Moses’ s time, and should shine brighter and brighter until the perfect day of gospel light.

Of pure gold of massy and fine gold.

Before the oracle in the holy place. The flowers wrought upon the candlesticks, as it had formerly been. See Poole "Exo 25:31" .

Poole: 1Ki 7:51

The silver and the gold either, first, all of it; and so Solomon built it wholly at his own charge; or, secondly, so much of it its was left.

The vessels those which David had dedicated, and with them the altar of Moses, and some other of the old utensils which were now laid aside, far better being put in the room of them.

Haydock: 1Ki 7:16

Five. Comprising all the ornaments. The body was only three cubits, 4 Kings xxv. 17. If we include the circles, which joined it to the pillar, it would be four; ver. 19, and with the rose, and ornaments at the top, five cubits high. Atheneus distinguishes three parts in the Egyptian chapiters; ( 1 ) next to the pillar, was seen a circle or wreath of flowers; ( 2 ) the stalk, out of which proceeded ( 3 ) a rose beginning to open. (Calmet) ---

In the passages, which seem to contradict this text, the omission of the cornice or architrave, may cause the difference. (Menochius)

Haydock: 1Ki 7:18

The pillars. This word may have changed places with pomegranates.

Haydock: 1Ki 7:19

Of lily-work, seems also transposed. Calmet would translate, Hebrew, "and he made pomegranates, two rows round each net, to cover the chapiter, which was at the top of the pillar, and in, &c., ( 19 ) and the chapiter, which was above the pillars of the court, (or porch) four cubits high. And he made rows of 200 pomegranates, all round, to cover one of the crowns of the pillars, and he did the like for the other crown; ( 20 ) and he also made a chapiter, like a rose, (or lily ) at the top of the pillars, above, and over-against the body, which was beyond the nets." The rose seemed to grow out of the pillar. The chapiters were not square, but of a circular form. Pelletier supposes that these pillars were of the ancient Doric order. It is certain that all the chapiter was not in the form of a lily, as the Hebrew would now insinuate, but only the top part of it, chap. v. 22. The long addition of one of the crowns, &c., may not be necessary, if the original signify either; (as [in] ver. 15) "to cover either crown."

Haydock: 1Ki 7:20

Chapiter, ( capitelli secundi. ) (Haydock) ---

Villalpand thinks this "second chapiter," is rather the cornice, round which the pomegranates hung. (Menochius) ---

Septuagint, "and of roses, five rows, all round, upon the second circle." (Haydock)

Haydock: 1Ki 7:21

Temple. Against the wall, (Jeremias lii. 23,) on each side of the door which leads to the holy place. The pillars might be 28 cubits high, ver. 15. ---

Jachin intimated that God "will establish." ---

Booz means, "strength is in him." (Calmet) ---

Both together might foretel the stability of the temple. "He shall establish in strength." We have already mentioned the conjecture of Houbigant, that these two pillars were erected in honour of some of Solomon's progenitors, though the former be lost in his genealogy, Ruth iv. 22. (Haydock) ---

Jachin. That is, firmly established. ---

Booz. That is, in its strength. By recording these names in holy writ, the Spirit of God would have us understand the invincible firmness and strength of the pillars on which the true temple of God, which is the Church, is established. (Challoner)

Haydock: 1Ki 7:22

Lily, or rose, as Susan means both. This ornament seems to have been detached from the rest of the chapiter, and one cubit high, ver. 16. (Calmet)

Haydock: 1Ki 7:23

Brim, in diameter. The circumference was about 30 cubits; for it is not exactly three [but pi (3.14159...)] times as much as the diameter. (Calmet) ---

The latter is [approximately] as 7 to 22, with respect to the circumference. But the Scripture takes no notice of trifles. (Menochius)

Haydock: 1Ki 7:24

Ten cubits. All was not therefore ornamented. Protestants, " there were knops compassing it, ten in a cubit....the knops were cast in two rows, when it was cast." (Haydock) ---

The signification of Pekehim is not ascertained, whether it be "apples, balls," &c., or perhaps a corrupt word for Bokrim, "oxen," or "ox heads;" as 2 Paralipomenon (iv. 3,) clearly explains it. (Calmet) ---

There also it is insinuated, that the carvings commenced only towards the bottom, where the circumference was reduced to 10 cubits. (Menochius)

Haydock: 1Ki 7:25

Oxen. Josephus and the Jews would condemn Solomon for making these figures; but it is clear that his present was acceptable to God, as well as his person. (Calmet) ---

Within. The oxen were of solid brass, to support such a weight. (Menochius) ---

Some think that the water was discharged through their mouths. But Pelletier believes that there were cocks placed between each of the four divisions of oxen, which let water into a basin below, in which the priests might purify themselves. He supposes also that the vessel was double; the cup would contain 2000 baths, and the foot or basin another 1000, by which means he would reconcile this book with that of Chronicles. (Melanges, T. i. p. 115.)

Haydock: 1Ki 7:26

Two thousand bates. That is, about ten thousand gallons. This was the quantity of water which was usually put into it: but it was capable, if brim-full, of holding three thousand. See 2 Paralipomenon iv. 5, 7. (Challoner) ---

The batus contained about five gallons. (Worthington) ---

Some imagine, without grounds, (Calmet) that the measure in Paralipomenon was of a less capacity. (Vallalpand) (Cornelius a Lapide) ---

The smaller is called metreta, "measure," after the Greek, as it had no proper name. (Salien) ---

Instead of a hand's breadth, it is literally, "three ounces," or the fourth part of a Roman foot; which is equivalent to four fingers' (Haydock) breadth, or a "hand's breadth," as the Hebrew tophach implies, or a little above three inches. ---

Crisped, or "full-blown lily." The Chaldean supposes it was thus ornamented. Hebrew, "with flowers of lilies," (Calmet) or "roses," Shoshan. (Haydock)

Haydock: 1Ki 7:27

Bases. These were designed to wash the victims. (Pelletier)

Haydock: 1Ki 7:28

And. Hebrew is very obscure in this and the following verse. Indeed interpreters are so little agreed about the precise signification of some of the terms, that it is not necessary to repeat their sentiments.

Haydock: 1Ki 7:32

Joined. Yet not so as to be immovable. (Calmet)

Haydock: 1Ki 7:36

Palm-trees were not expressed, ver. 29. All was in relievo, and represented in its natural posture. (Calmet) ---

About. One would have taken them to be alive, they were so well executed. Hebrew, "according to the proportion of every one, and added round about," (Haydock) projecting. (Menochius)

Haydock: 1Ki 7:39

Right side, to the south, between the temple and the altar of holocausts. ---

Sea. It was the most towards the east, of the five basins, (Calmet) or near the eastern gate of the priests' court, standing on the south of the entrance, that they might purify themselves. (Menochius) ---

St. Justin Martyr (apology ii.) observes that the pagans imitated this custom. But this ought not to hinder Christians from employing a thing which is innocent in itself, and calculated to make them aspire to the greatest purity, when they approach to God. (Haydock) Spargit & ipse suos lauro rorante capillos

Incipit & solita fundere voce preces. (Ovid, Fast. v.)

Haydock: 1Ki 7:40

Shovels. Scutras may also signify "cauldrons," from their resemblance with a shield. These terms occur [in] Exodus xxvii. 3., (Calmet) and are there properly translated, shovels, &c. (Haydock) ---

The Jews say there were always , at least, three things of the same species, that one might be ready in case another was defiled.

Haydock: 1Ki 7:41

Cords: no mention of these had been made before. The same terms are frequently expressed in a different manner, ver. 15, to 20. Hebrew, "the two pillars and the chapiters round, (Calmet) which were on the top of the pillars and the two nets to cover the two bowels of (or the two circular) chapiters," &c. (Haydock)

Haydock: 1Ki 7:45

Fine brass ( aurichalco. ) Some pretended that gold was mixed with this sort of brass. But Pliny ([Natural History?] xxxiv. 2.) informs us that it came out of the mines, without dross. ---

Hebrew, "polished (or refined) brass." (Calmet) ---

It might resemble the Corinthian brass. (Menochius)

Haydock: 1Ki 7:46

Sarthan. This place was on the west, and Socoth on the east of the Jordan, near Bethsan, chap. iv. 12. (Calmet) ---

Josue iii. 16. (Haydock) ---

Adrichomius places both on the east, in the tribe of Gad. (Menochius)

Haydock: 1Ki 7:47

Weighed. It was deemed unnecessary, and too troublesome. (Haydock) ---

Hebrew, "And Solomon would not have all the vessels weighed, " on account of the too great number: "the weight of the brass was not discovered." (Vatable)

Haydock: 1Ki 7:48

Altar, not that on which the ark was placed, (chap. vi. 20.; Calmet) though some are of that opinion; (Menochius, &c.) but perhaps the altar of incense. The one which Moses had made was probably too small, (Calmet) and reposited in the treasury. (Rabbins) ---

Table. In 1 Paralipomenon iv. 8., we find ten specified, one between each candlestick, in the holy place. Josephus ([Antiquities?] viii. 2.) mentions an incredible number of gold and silver utensils, which are not found in Scripture; and the Rabbins are not sparing in miracles, to promote a respect for the temple. No venomous creature, they say, was ever seen in Jerusalem; nor did man seek for lodgings in vain, &c. The priests were so numerous, that the same person had never to offer the perpetual sacrifice or incense twice in his life. No one durst spit in the temple, nor turn his back on the altar, &c. (Calmet)

Haydock: 1Ki 7:51

Dedicated. Literally, "sanctified," (Haydock) or set apart. (Worthington) ---

Gold, unwrought. (Menochius)

Gill: 1Ki 7:16

And he made two chapiters of molten brass, to set upon the tops of the pillars,.... These were large ovals in the form of a crown, as the word signifies; or like two crowns joined together, as Ben Gersom; or bowls, as they are called, 1Ki 7:41,

the height of the one chapiter was five cubits, and the height of the other chapiter was five cubits; in 2Ki 25:17 they are said to be but three cubits high; but that is to be understood only of the ornamented part of them, the wreathen work and pomegranates on them, as there expressed; here it includes, with that, the part below unornamented.

Gill: 1Ki 7:17

And nets of checker work, and wreaths of chain work, for the chapiters which were upon the top of the pillars,.... These were the ornaments of the chapiters; the former being like thick branches of trees, with their boughs and leaves curiously wrought, as the word signifies, and the latter like fringes, such as the Jews wore at the skirt of their garments:

seven for the one chapiter, and seven for the other chapiter; perhaps with four rows of checker work, and three of chain work.

Gill: 1Ki 7:18

And he made the pillars,.... Or adorned them in this manner:

and two rows round about upon the one network, to cover the chapiters that were upon the top, with pomegranates; that is, there were two rows of figures like pomegranates upon the net or branch work that covered the chapiters that were on the top of the pillars; and Kimchi owns, that some copies so read, on the top of the pillars, instead of pomegranates, though he thinks it a mistake:

and so did he for the other chapiter; put two rows about that also.

Gill: 1Ki 7:19

And the chapiters that were upon the top of the pillars were of lily work in the porch,.... Or such as was in the porch of the temple; the work was like that wrought in the form of the flower of lilies open:

four cubits; of the five cubits of which the chapiters consisted, four of them were of lily work, the two rows of pomegranates taking up the other; though Dr. Lightfoot ^o thinks, that at the head of the pillar was a border or circle of lily work, that stood out four cubits under the chapiter, into and along the porch; a four cubit circle, after the manner of a spread lily.

Gill: 1Ki 7:20

And the chapiters upon the two pillars had pomegranates also above, over against the belly which was by the network,.... The supplement is needless, according to Dr. Lightfoot; the sense being only, that the chapiters were above the lily work, which wrought out as far as the belly of the chapiters, or the middle cubit of them, which the pomegranates filled up:

and the pomegranates were two hundred, in rows round about upon the other chapiter: there were so many in each, which in all made four hundred, as in 1Ki 7:42. In Jer 52:23, it is said there were ninety six on a side, and yet one hundred round about; the meaning of which is, either that there were twenty four to every wind, as the word there is, and four on the four angles, and so in all one hundred; or, as the above learned writer, when the pillars were set to the wall, only ninety six appeared in sight in a row, the other four being hid behind them.

Gill: 1Ki 7:21

And he set up the pillars in the porch of the temple,.... Not at the door or entrance into the temple, as Jarchi, but at the entrance into the porch:

and he set up the right pillar; or the pillar on the right hand as you went in, which was on the north, the front being east:

and called the name thereof Jachin; which signifies "he will establish", i.e. the house to which here was an entrance, so long as the pure worship of God should continue in it:

and he set up the left pillar; or the pillar on the left hand, which was to the south, unless the position of them was as you come out:

and called the name thereof Boaz; which signifies "in him", or "it is strength", namely, in the Lord that dwelt there; for this has no respect to Boaz, a prince of the house of Judah, from whom all its kings sprung, as the Targum, in 2Ch 3:17 suggests. These names were given them not by Hiram the artificer, but by Solomon, and which were very expressive; not so much of the nobility of the kingdom of the house of David, as the Targum intimates; or of the church of God, the pillar and ground of truth; as of Christ himself, and the two natures in him, and of his royal dignity, signified by the crowns or chapiters on them, decorated as they were, whose legs are as pillars of marble, and in whom are righteousness and strength; which is no small encouragement to those who are entering into the church of God the temple was a type of; who, should they fear, being feeble and weak, that they should totter and fall, here stands Jachin, to let them know the Lord will establish and settle them; or that they should never hold out to the end, here is Boaz to direct them to Christ, in whom their strength lies, see Son 4:15. Allusion is had to these, Rev 3:12.

Gill: 1Ki 7:22

And upon the top of the pillars was lily work,.... Which seems to be repeated from 1Ki 7:19 and confirms that:

and so was the work of the pillars finished; in the manner described.

Gill: 1Ki 7:23

And he made a molten sea,.... A large vessel made of molten brass, which, because of the great quantity of water it held, is called a sea; as it was usual with the Jews to call a large collection of waters a sea, as the sea of Tiberius and Galilee. This was made by the man of Tyre, as the pillars, by the order of Solomon, and answered to the brasen laver in the tabernacle, only larger than that; and was not only for the priests to wash their hands and feet in, but to dip upon occasion, and by the Jews ^p is expressly said to be a dipping place for the priests, see 2Ch 4:6,

ten cubits from the one brim to the other: which was the diameter of it: it was round all about; spherical or circular; not as an hemisphere, as Josephus ^q, and Procopius Gazaeus, but rather cylindrical:

and his height was five cubits; from the bottom of it, not including the pedestal of oxen on which it stood:

and a line of thirty cubits did compass it round about; this was the circumference of it; which answers to the diameter of ten cubits, or near it, a round number being given not strictly mathematical.

(Sceptics have ridiculed the Bible for saying that the mathematical constant π is 3 instead of the more precise 3.14159. (This number is an "irrational number" and needs an infinite number digits to specify it exactly.) Two explanations for the apparent lack of precision in the measurement are given.

1) The circumference given may be for the inside circumference and the diameter may be the diameter including the thickness of the rim. This would yield a very accurate mathematical result for the inside circumference of thirty cubits. The outside circumference would be about 31.4 cubits giving a rim thickness of four inches or an hand breadth agreeing with 1Ki 7:26.

2) In 1Ki 7:26 we read the vessel "was wrought like the brim of a cup." That is the brim on the top of the vessel was wider than the main part of the vessel. The diameter would be given for the brim. If the brim or lip extended about four inches past the main body of the vessel then the outside circumference of the main part of the vessel would be exactly thirty cubits.

In each case the mathematical ratio for circumference of the circle is π d, where "d" is the diameter and π is the number 3.14159 ..... For a more complete discussion on this see the article by Russel Grigg. ^r. Editor.)

Gill: 1Ki 7:24

And under the brim of it round about there were knops compassing it,.... Of an oval form, and therefore the Targum calls them figures of eggs; in 2Ch 4:3 they are said to have the similitude of oxen, being like the heads of oxen, and the other parts oval; or these were in the form of gourds, as sometimes the word is rendered, 2Ki 4:39 which had on them the figures of the heads of oxen, and might serve as cocks to let out the water:

ten in a cubit, compassing the sea round about it; and as the circumference was thirty cubits, there must be three hundred of these in the circuit:

the knops were cast in two rows when it was cast; for these were cast together with the sea, and being in two rows, there must be in all six hundred of them.

Gill: 1Ki 7:25

It stood upon twelve oxen,.... Figures of them in brass, of full proportion:

three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and so turned to the four quarters of the world:

and the sea was set above upon them; as it were on the backs of them, and their mouths served as spouts or cocks, to let water out of it on all sides:

and all their hinder parts were inward; that they might not be seen, and which met in a centre; they that were north came against those that were south, and they in the east met with those to the west. The brass of the sea, according to Jacob Leon ^r, weighed 1,800 arobas, and, with twelve oxen under, 33,500; each aroba being twenty five pounds weight.

Gill: 1Ki 7:26

And it was an hand breadth thick,.... Or four fingers, as in Jer 52:21.

and the brim thereof was wrought like the brim of a cup,

with flowers of lilies, embroidered and engraven on it for ornament sake:

it contained 2,000 baths; which is reckoned about five hundred barrels of water; it was filled by the Gibeonites; in 2Ch 4:5, it is said to receive and hold 3,000 baths, which the Jewish writers ^s thus reconcile; they suppose here it means so many baths of liquid, as the Targum expresses, there of dry measure, which might be heaped up, and so contain more; but as this was a vessel for water, and this distinction seems to answer no purpose, it may be better to observe, that in common, for the use of the priests, whether for washing their hands and feet, or dipping their bodies, it had no more than 2,000 baths in it, but, if filled up to the brim, it would hold 3,000. How a vessel of such dimensions should hold so much is difficult to account for; the Rabbins say ^t, that in the two upper cubits of it it was circular, and in the three lower cubits square, by which they imagine it would hold more, and the position of it on the oxen seems to countenance this; but very probably it was wider, and bellied out in the lower part of it, and so more capacious; but of the contents of this, according to mathematical rules, see a treatise of Bishop Cumberland's ^u. It is said ^w of a temple of Neptune's, in the fore part of it were two signs of him, and another of Amphitrite, and that was a brasen sea. This brasen sea of Solomon was typical of Christ, the fountain opened to wash in for uncleanness, by all that are made priests unto God; and this being larger than the laver in the tabernacle, may denote the greater efficacy of Christ's blood than in anything in the law of Moses to cleanse from sin; and the larger provision made for it, not only for Israel, but for all the people of God in the several nations of the world, in the four quarters of it; being published, and proclaimed, and directed to by the twelve apostles of Christ, and by all Gospel ministers since, signified by oxen for their laboriousness and strength. In the second temple there were no sea, nor bases, after mentioned, nor lavers, but one, which stood between the porch and the altar, which was for the priests to wash their hands and feet at ^x.

Gill: 1Ki 7:27

And he made ten bases of brass,.... Seats, stands, or settles for the ten lavers after mentioned:

four cubits was the length of one base, and four cubits the breadth thereof; as broad as it was long, and so a square, that the laver might stand firm upon it:

and three cubits the height of it; from the ground plates to the surface, that the priests might be able to reach the layers, and wash their sacrifices.

Gill: 1Ki 7:28

And the work of the bases was on this manner,.... The following was the form in which they were made:

they had borders; plates of brass all around them, which enclosed them:

and the borders were between the ledges; which were short staves or bars of brass, that stood upright all around, like the staves of a cart on each side, or the rails of a balcony, only in double rows; and between these were the borders or plates of brass.

Gill: 1Ki 7:29

And on the borders that were between the ledges were lions, oxen, and cherubims,.... The figures of them, for ornament sake; the cherubim, being distinguished from lions and oxen might be figures of men, or else of eagles, as Josephus ^y, see Eze 1:10.

and upon the ledges there was a base above; a flat piece of brass laid upon the top of the staves or bars:

and beneath the lions and oxen were certain additions made of thin work; these, according to Dr. Lightfoot ^z, whom I chiefly follow in this account, were shelving plates of brass at the bottom of the borders and bars, where the priests washed the sacrifice; the filth of which ran off the easier, through the angle of them.

Gill: 1Ki 7:30

And every base had four brasen wheels, and plates of brass,.... Flat pieces or planks of brass, on which the wheels stood, and not on the bare floor; so that these wheels seem only to serve as supporters, not to carry the laver from place to place, as is usually said; for they were not like chariot wheels, on two sides of the carriage, but set one at each square; and besides, when the lavers were placed upon them, they were fixed in a certain place, 1Ki 7:39.

and the four corners thereof had undersetters; or "shoulders ^a", or pillars, which were placed on the plates of brass the wheels were; and served with them to support the lavers when laid upon the bases, and so were of the same use as men's shoulders, to bear burdens on them:

under the layer were undersetters molten; cast as, and when and where, the bases were, and the plates on which they stood; this explains the use they were of, being under the laver; these pillars stood at the four corners of the base:

at the side of every addition; made of thin work, 1Ki 7:29 they stood by the side of, or within side, the sloping shelves.

Gill: 1Ki 7:31

And the mouth of it within the chapiter, and above, was a cubit,.... On the lid of the base rose up a lesser base, called the chapiter, which was circular, like a coronet, as the word signifies, the inside of which was hollow, for the lower part of the layer to rest in; this ascended straight up half a cubit, and then widening, went up half a cubit more, and so in its whole height, as here a cubit; the circuit or circumference of which is called the mouth of the base, into which the feet of the layer were set, the measure of which is next given:

but the mouth thereof was round, after the work of the base, a cubit and an half; which was either the circumference or the diameter of it; one should think the latter:

and also upon the mouth of it were gravings, with their borders, four square, not round; though the mouth was round, the border of it was four square, which had figures engraved thereon, perhaps the same as on the other borders, lions, oxen, and cherubim.

Gill: 1Ki 7:32

And under the borders were four wheels,.... Not under the borders last mentioned, but those in 1Ki 7:29,

and the axle trees of the wheels were joined to the base; to the four sides of it:

and the height of a wheel was a cubit and half a cubit; that is, from the plate of brass on which it stood, to the axis or semicircle of it; so that the highest part of the ring being also a cubit and an half, reached to the top of the base, it being but three cubits high, 1Ki 7:27.

Gill: 1Ki 7:33

And the work of the wheels was like the work of a chariot wheel,.... In the same form and fashion as one of them; the Targum is,

"like a chariot of glory;''

a splendid one, curiously wrought; unless reference is had in it to the chariot of Ezekiel's vision:

their axle trees, and their naves, and their felloes, and their spokes, were all molten; cast together when the base was.

Gill: 1Ki 7:34

And there were four undersetters to the four corners of one base,.... Or pillars, as in 1Ki 7:30.

and the undersetters were of the base itself; they were cast together, and of the same piece of metal with it.

Gill: 1Ki 7:35

And in the top of the base was there a round compass of half a cubit high,.... The same with the chapiter, 1Ki 7:31 which rose up straight half a cubit, and widening upwards half a cubit more, here called the round compass of it:

and on the top of the base, the ledges thereof and the borders thereof, were of the same; of the same piece of brass with the base, all being cast together.

Gill: 1Ki 7:36

For on the plates of the ledges thereof, and on the borders thereof,.... In this, and the preceding verse, a different word is used, translated "ledges", from that in 1Ki 7:28, the Targum renders it axle trees; as if the axle trees of the wheels, and the borders, circumferences, and rings of them, were meant, in which were the following engravings: it literally signifies hands or handles; and Procopius Gazaeus says, that the bases had, in the upper part of them, forms of hands holding a circle like a crown:

he graved cherubims, lions, and palm trees, according to the proportion of everyone; these figures were made as large as the plates of the ledges, and the borders, would allow room for:

and the addition round about; which were sloping shelves of brass around the base, 1Ki 7:29 these were ornamented in like manner.

Gill: 1Ki 7:37

After this manner he made the ten bases,.... This was the form and fashion of them as above described:

all of them had one casting, one measure, and one size; they were all cast into the same mould, and were exactly alike in their form, figures, and size, and each weighed 2000 talents, and the weight of a talent was ninety three pounds and upwards, according to Jacob Leon ^b.

Gill: 1Ki 7:38

Then made he ten lavers of brass,.... There was but one in the tabernacle of Moses, and what became of that is not known: some Jewish writers ^c say it was placed in Solomon's temple, and these lavers, five on the right and five on the left of it; however, here were enough provided for the purpose for the priests to wash their burnt offerings in, 2Ch 4:6 and were typical of the large provision made in the blood of Christ for the cleansing of his people; whose works, services, and sacrifices, as well as persons and garments, need continual washing in that blood; see Rom 12:1,

one laver contained forty baths; and a bath, according to Bishop Cumberland ^d held seven wine gallons, and two quarts and half a pint:

and every laver was four cubits: that is, square; this was the diameter of it:

and upon every of the ten bases one laver; for which they were made, even to set the lavers on, and were exactly of the same measure.

Gill: 1Ki 7:39

And he put five bases on the right side of the house,.... On the south side, which is commonly understood; that is, of the courts of the priests, where they were placed for their use: and five on the left side of the house; on the north, as it must be, if the south is on the right; though as the entrance into the temple was at the east, when a man went in, the north must be on the right, and the south on the left; and this seems to be the position by what follows:

and he set the sea on the right side of the house eastward, over against the south; and therefore the right side must be the north, which is opposite to the south; the sea seems to have stood northeast, which was for the priests to wash in before they entered on divine service; see Gill on Exo 30:20 hence it became customary with the Heathens to wash before they performed any religious worship ^e, particularly the hands and feet ^f.

Gill: 1Ki 7:40-45

And Hiram made the lavers, and the shovels, and the basins,.... The lavers are not the ten before mentioned, of the make of which an account is before given; but these, according to Jarchi and Ben Gersom, are the same with the pots, 1Ki 7:45 and so they are called in 2Ch 4:11 the use of which, as they say, was to put the ashes of the altar into; as the "shovels", next mentioned, were a sort of besoms to sweep them off, and the "basins" were to receive the blood of the sacrifices, and sprinkle it; no mention is here made of the altar of brass he made, but is in 2Ch 4:11, nor of the fleshhooks to take the flesh out of the pots, as in 2Ch 4:16,

so Hiram made an end of doing all the work that he made King Solomon for the house of the Lord; what he undertook, and was employed in, he finished, which were all works of brass; of which a recapitulation is made in the following verses to the end of the forty fifth, where they are said to be made of "bright brass", free of all dross and rust; "good", as the Targum, even the best brass they were made of; the brass David took from Hadarezer, 1Ch 18:8 which Josephus ^g too much magnifies, when he says it was better than gold.

Gill: 1Ki 7:46

In the plain of Jericho did the king cast them in the clay ground,.... Which being thick, as the word signifies, and stiff and close, was fit for such a purpose as casting brass; of such clay, furnaces of earth used to be made to melt metals in; but here were large things to be cast, as the two pillars, the sea, the ten lavers, &c. moulds were made in the ground, and so the melted brass was poured into them, which gave it its different forms; this, no doubt, was done by Hiram, though said to be done by the king, because done by his orders: the place where it was done was a part of the plain of Jericho, which lay

between Succoth and Zarthan; Succoth was in the tribe of Gad, on the other side Jordan; Zarthan was near it on this side, in the tribe of Manasseh, the same that is called Zartanah, 1Ki 4:12 and Zaretan, Jos 3:16 and Zeredathah, 2Ch 4:17. The first casters of brass are said ^h to be Theodorus and Rhaecus, both Samians.

Gill: 1Ki 7:47

And Solomon left all the vessels unweighed, because they were exceeding many,.... The vessels of brass before mentioned, being so large, at least some of them, and so numerous; the Targum is, he laid them up, or placed them; he brought them from whence they were cast, and put them in the sanctuary without weighing them:

neither was the weight of the brass found out; or "searched" ⁱ; it never was inquired into; or, as the Targum, there was no end of it, it was so much.

Gill: 1Ki 7:48

And Solomon made all the vessels that pertained unto the house of the Lord,.... That is, he ordered them to be made, even all that were in the tabernacle of Moses; all were newly made, excepting the ark, mercy seat, and cherubim:

the altar of gold; the altar of incense, which was made of cedar, covered with gold, 1Ki 6:20, hence called the golden altar, Rev 8:3.

and the table of gold, whereupon the shewbread was; this includes all the tables, for there were ten of them, 2Ch 4:8 where they are said to be placed, five on the right hand, and five on the left; which, according to the Jews ^k, were not on the right and left of the temple, but on the right and left of the table of Moses, and which being placed on the north side, these must be also, Exo 40:22 there being more tables in the temple than in the tabernacle may denote the greater provision of spiritual food in the word and ordinances of the Gospel church, of which the temple was a figure, than under the legal dispensation.

Gill: 1Ki 7:49

And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle,.... These stood in the holy place, where the shewbread tables did, right before the holy of holies; there were ten of these as of them, which were placed, as the same Jewish writers say, not on the right and left of the temple, but on the right and left of Moses's candlestick, which stood on the south side, Exo 40:24, these may denote the greater degree of spiritual light in the church of Christ under the Gospel dispensation than under the law:

with the flowers; the figures of flowers, such as were wrought on the candlestick of Moses:

and the lamps; which were seven to each candlestick, and so must be in all seventy; which may put us in mind of the seventy disciples of Christ, some of the first lights of the Gospel church:

and the tongues of gold; which were used to take the wicks out of the oil, and put into the lamps.

Gill: 1Ki 7:50

And the bowls,.... To keep the oil in:

and the snuffers; to trim the lamps with; though some interpret the word of musical instruments, as the Targum, of psalteries:

and the basins; which were to receive the blood of the sacrifices; and, Ben Gersom thinks, particularly the blood of those that were brought into the sanctuary, see Heb 13:11, there were an hundred of them, 2Ch 4:8.

and the spoons; which held the incense:

and the censers of pure gold; with which the coals were carried from one altar to another, on which the incense was burnt; not only those but all the other vessels were of pure gold:

and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, to wit,

of the temple; the holy of holies and the holy place, the hinges of the doors of each, on which they were hung, and turned, were of gold; so grand and magnificent was this edifice, and so liberal Solomon in the building of it.

Gill: 1Ki 7:51

So was ended all the work that King Solomon made for the house of the Lord,.... Which he ordered to be made to be put into it, either for the ornament of it, or for the use and service of it; all was completely finished in the space of seven years:

and Solomon had brought in the things which David his father had dedicated; had laid up for, and devoted to the building of the temple, and for the service of it; not all, but what was left; what was over and above there was a need of; though the Jews commonly say, that he made use of none of his father's, but built it and furnished it at his own expense; for which reason he did not begin to build as soon as he came to the throne, they suppose, but waited four years, until he had laid up a sufficiency of his own to defray the expense of it; but it is certain he made use of the brass his father reserved for this work, see 1Ch 18:8 and which, perhaps it may be said, is the reason it is not mentioned here as laid up: even the silver, and the gold, and the vessels, did he put among the treasures of the house of the Lord; he did not convert them to his own use, but laid them up in the treasury of the sanctuary, for the purchase of sacrifices, the repair of the house in future times, &c.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 7:16

¹ tn Heb “two capitals he made to place on the tops of the pillars, cast in bronze; five cubits was the height of the first capital, and five cubits was the height of the second capital.”

NET Notes: 1Ki 7:17

¹ tn Heb “there were seven for the first capital, and seven for the second capital.”

NET Notes: 1Ki 7:18

¹ tn Heb “he made the pillars, and two rows surrounding one latticework to cover the capitals which were on top of the pomegranates, and so he did for the second latticework.” The translation supplies “pomegranates” after “two rows,” and understands “pillars,” rather than “pomegranates,” to be the correct reading after “on top of.” The latter change finds support from many Hebrew mss and the ancient Greek version.

NET Notes: 1Ki 7:19

¹ tn Heb “the capitals which were on the top of the pillars were the work of lilies, in the porch, four cubits.” It is unclear exactly what dimension is being measured.

NET Notes: 1Ki 7:20

¹ tn Heb “and the capitals on the two pillars, also above, close beside the bulge which was beside the latticework, two hundred pomegranates in rows around, on the second capital.” The precise meaning of the word translated “bulge” is uncertain.

NET Notes: 1Ki 7:21

¹ tn Or “south.”

² sn The name Jakin appears to be a verbal form and probably means, “he establishes.”

³ tn Or “north.”

⁴ sn The meaning of the name Boaz is uncertain. For various proposals, see BDB 126-27 s.v. בעז. One attractive option is to revocalize the name as בְּעֹז (be’oz, “in strength”) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, “he establishes [it] in strength.”

NET Notes: 1Ki 7:23

¹ tn Heb “He made the sea, cast.”

sn This large basin that was mounted on twelve bronze bulls and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21).

² tn Heb “ten cubits.”

³ tn Heb “five cubits.”

⁴ tn Heb “and a measuring line went around it thirty cubits all around.”

NET Notes: 1Ki 7:24

¹ tn Heb “The Sea.” The proper noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.

² tn Or “gourd-shaped ornaments.”

³ tn Heb “ten cubits surrounding the sea all around.” The precise meaning of this description is uncertain.

⁴ tn Heb “the gourd-shaped ornaments were in two rows, cast in its casting.”

NET Notes: 1Ki 7:25

¹ tn Heb “all their hindquarters were toward the inside.”

NET Notes: 1Ki 7:26

¹ tn Heb “two thousand baths” (a bath was a liquid measure roughly equivalent to six gallons).

NET Notes: 1Ki 7:27

¹ tn Heb “four cubits.”

² tn Heb “four cubits.”

³ tn Heb “three cubits.”

NET Notes: 1Ki 7:29

¹ tn The precise meaning of these final words is uncertain. A possible literal translation would be, “wreaths, the work of descent.”

NET Notes: 1Ki 7:30

¹ tn The precise meaning of this last word, translated “wreaths,” is uncertain.

NET Notes: 1Ki 7:31

¹ tn Heb “And its opening from the inside to the top and upwards [was] a cubit, and its opening was round, the work of a stand, a cubit-and-a-half.” The precise meaning of this description is uncertain.

² tn Heb “also over its opening were carvings and their frames [were] squared, not round.”

NET Notes: 1Ki 7:32

¹ tn Heb “a cubit-and-a-half” (a cubit was a unit of measure roughly equivalent to 18 inches or 45 cm).

NET Notes: 1Ki 7:34

¹ tn Heb “four shoulders to the four sides of each stand, from the stand its shoulders.” The precise meaning of the description is uncertain.

NET Notes: 1Ki 7:35

¹ tn Heb “and on top of the stand, a half cubit [in] height, round all around” (the meaning of this description is uncertain).

NET Notes: 1Ki 7:36

¹ tn Heb “according to the space of each.”

² tn The precise meaning of this last word, translated “wreaths,” is uncertain.

NET Notes: 1Ki 7:38

¹ tn Heb “forty baths” (a bath was a liquid measure roughly equivalent to six gallons).

² tn Heb “four cubits, each basin.” It is unclear which dimension is being measured.

NET Notes: 1Ki 7:40

¹ tn Heb “Hiram.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

² tn Heb “Hiram finished doing all the work which he did for King Solomon [on] the house of the Lord.”

NET Notes: 1Ki 7:41

¹ tn The words “he made” are added for stylistic reasons.

NET Notes: 1Ki 7:44

¹ tn Heb “underneath ‘The Sea.’”

NET Notes: 1Ki 7:45

¹ tn Heb “which Hiram made for King Solomon [for] the house of the Lord.”

NET Notes: 1Ki 7:46

¹ tn Or perhaps, “molds.”

NET Notes: 1Ki 7:47

¹ tn Heb “Solomon left all the items, due to their very great abundance; the weight of the bronze was not sought.”

NET Notes: 1Ki 7:48

¹ tn Heb “the bread of the face [or presence].” Many recent English versions employ “the bread of the Presence,” although this does not convey much to the modern reader.

sn This bread was viewed as a perpetual offering to God and was regarded as holy. See Lev 24:5-9.

NET Notes: 1Ki 7:51

¹ tn Heb “Solomon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

Geneva Bible: 1Ki 7:19

And the chapiters that [were] upon the top of the pillars [were] of ^{( k )} lily work in the porch, four cubits.

^{( k )} As was seen commonly wrought in costly porches.

Geneva Bible: 1Ki 7:21

And he set up the pillars in the ^{( l )} porch of the temple: and he set up the right pillar, and called the name thereof ^{( m )} Jachin: and he set up the left pillar, and called the name thereof ^{( n )} Boaz.

^{( l )} Which was in the inner court between the temple and the oracle.

^{( m )} That is, he will stablish, that is, his promise toward this house.

^{( n )} That is, in strength: meaning the power of it will continue.

Geneva Bible: 1Ki 7:23

And he made a molten ^{( o )} sea, ten cubits from the one brim to the other: [it was] round all about, and his height [was] five cubits: and a line of thirty cubits did compass it round about.

^{( o )} So called for the size of the vessel.

Geneva Bible: 1Ki 7:26

And it [was] an hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand ^{( p )} baths.

^{( p )} Bath and ephah seem to be one measure, (Eze 45:11) a bath contains about 5 gallons.

Geneva Bible: 1Ki 7:31

And the ^{( q )} mouth of it within the chapiter and above [was] a cubit: but the mouth thereof [was] round [after] the work of the base, a cubit and an half: and also upon the mouth of it [were] gravings with their borders, foursquare, not round.

^{( q )} The mouth of the great base or frame entered into the chapiter, or pillar that bore up the cauldron.

Geneva Bible: 1Ki 7:35

And in the top of the base [was there] a round ^{( v )} compass of half a cubit high: and on the top of the base the ledges thereof and the borders thereof [were] of the same.

^{( v )} Which was called the pillar, chapiter or small base, in which the cauldron stood.

Geneva Bible: 1Ki 7:38

Then made he ^{( s )} ten lavers of brass: one laver contained forty baths: [and] every laver was four cubits: [and] upon every one of the ten bases one laver.

^{( s )} To keep waters for the use of the sacrifices.

Geneva Bible: 1Ki 7:39

And he put five bases on the right side of the house, and five on the left side of the house: and he set the sea on the right side of the ^{( t )} house eastward over against the south.

^{( t )} That is, of the temple or sanctuary.

Geneva Bible: 1Ki 7:45

And the pots, and the shovels, and the basons: and all these vessels, which ^{( u )} Hiram made to king Solomon for the house of the LORD, [were of] bright brass.

^{( u )} By this name also Hiram the king of Tyrus was called.

Geneva Bible: 1Ki 7:48

And Solomon made all the vessels that [pertained] unto the house of the LORD: the ^{( x )} altar of gold, and the table of gold, whereupon the shewbread [was],

^{( x )} This was done according to the form that the Lord prescribed to Moses in Exodus.

Geneva Bible: 1Ki 7:50

And the bowls, ^{( y )} and the snuffers, and the basons, and the spoons, and the censers [of] pure gold; and the hinges [of] gold, [both] for the doors of the inner house, the most holy [place, and] for the doors of the house, [to wit], of the temple.

^{( y )} Some take this for some musical instrument.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 7:1-51

1 The building of Solomon's house.

2 Of the house of Lebanon.

6 Of the porch of pillars.

7 Of the porch of judgment.

8 Of the house for Pharaoh's daughter.

13 Hiram's work of the two pillars.

23 Of the molten sea.

27 Of the ten bases.

38 Of the ten lavers,

40 and all the vessels.

MHCC: 1Ki 7:13-47

The two brazen pillars in the porch of the temple, some think, were to teach those that came to worship, to depend upon God only, for strength and establishment in all their religious exercises. " Jachin," God will fix this roving mind. It is good that the heart be established with grace. " Boaz," In him is our strength, who works in us both to will and to do. Spiritual strength and stability are found at the door of God's temple, where we must wait for the gifts of grace, in use of the means of grace. Spiritual priests and spiritual sacrifices must be washed in the laver of Christ's blood, and of regeneration. We must wash often, for we daily contract pollution. There are full means provided for our cleansing; so that if we have our lot for ever among the unclean it will be our own fault. Let us bless God for the fountain opened by the sacrifice of Christ for sin and for uncleanness.

MHCC: 1Ki 7:48-51

Christ is now the Temple and the Builder; the Altar and the Sacrifice; the Light of our souls, and the Bread of life; able to supply all the wants of all that have applied or shall apply to him. Outward images cannot represent, words cannot express, the heart cannot conceive, his preciousness or his love. Let us come to him, and wash away our sins in his blood; let us seek for the purifying grace of his Spirit; let us maintain communion with the Father through his intercession, and yield up ourselves and all we have to his service. Being strengthened by him, we shall be accepted, useful, and happy.

Matthew Henry: 1Ki 7:13-47

We have here an account of the brass-work about the temple. There was no iron about the temple, though we find David preparing for the temple iron for things of iron, 1Ch 29:2. What those things were we are not told, but some of the things of brass are here described and the rest mentioned.

I. The brasier whom Solomon employed to preside in this part of the work was Hiram, or Huram (2Ch 4:11), who was by his mother's side an Israelite, of the tribe of Naphtali, by his father's side a man of Tyre, 1Ki 7:14. If he had the ingenuity of a Tyrian, and the affection of an Israelite to the house of God (the head of a Tyrian and the heart of an Israelite), it was happy that the blood of the two nations mixed in him, for thereby he was qualified for the work to which he was designed. As the tabernacle was built with the wealth of Egypt, so the temple with the wit of Tyre. God will serve himself by the common gifts of the children of men.

II. The brass he made use of was the best he could get. All the brazen vessels were of bright brass (1Ki 7:45), good brass, so the Chaldee, that which was strongest and looked finest. God, who is the best, must be served and honoured with the best.

III. The place where all the brazen vessels were cast was the plain of Jordan, because the ground there was stiff and clayey, fit to make moulds of for the casting of the brass (1Ki 7:46), and Solomon would not have this dirty smoky work done in or near Jerusalem.

IV. The quantity was not accounted for. The vessels were unnumbered (so it may be read, 1Ki 7:47, as well as unweighed ), because they were exceedingly numerous, and it would have been an endless thing to keep the account of them; neither was the weight of the brass, when it was delivered to the workmen, searched or enquired into; so honest were the workmen, and such great plenty of brass they had, that there was no danger of wanting. We must ascribe it to Solomon's care that he provided so much, not to his carelessness that he kept no account of it.

V. Some particulars of the brass-work are described.

1. Two brazen pillars, which were set up in the porch of the temple (1Ki 7:21), whether under the cover of the porch or in the open air is not certain; it was between the temple and the court of the priests. These pillars were neither to hang gates upon nor to rest any building upon, but purely for ornament and significancy. (1.) What an ornament they were we may gather from the account here given of the curious work that was about them, chequer-work, chain-work, net-work, lily-work, and pomegranates in rows, and all of bright brass, and framed no doubt according to the best rules of proportion, to please the eye. (2.) Their significancy is intimated in the names given them (1Ki 7:21): Jachin - he will establish; and Boaz - in him is strength. Some think they were intended for memorials of the pillar of cloud and fire which led Israel through the wilderness: I rather think them designed for memorandums to the priests and others that came to worship at God's door, [1.] To depend upon God only, and not upon any sufficiency of their own, for strength and establishment in all their religious exercises. When we come to wait upon God, and find our hearts wandering and unfixed, then by faith let us fetch in help from heaven: Jachin - God will fix this roving mind. It is a good thing that the heart be established with grace. We find ourselves weak and unable for holy duties, but this is our encouragement: Boaz - in him is our strength, who works in us both to will and to do. I will go in the strength of the Lord God. Spiritual strength and stability are to be had at the door of God's temple, where we must wait for the gifts of grace in the use of the means of grace. [2.] It was a memorandum to them of the strength and establishment of the temple of God among them. Let them keep close to God and duty, and they should never lose their dignities and privileges, but the grant should be confirmed and perpetuated to them. The gospel church is what God will establish, what he will strengthen, and what the gates of hell can never prevail against. But, with respect to this temple, when it was destroyed particular notice was taken of the destroying of these pillars (2Ki 25:13, 2Ki 25:17), which had been the tokens of its establishment, and would have been so if they had not forsaken God.

2. A brazen sea, a very large vessel, above five yards in diameter, and which contained above 500 barrels of water for the priests' use, in washing themselves and the sacrifices, and keeping the courts of the temple clean, 1Ki 7:23, etc. It stood raised upon the figures of twelve oxen in brass, so high that either they must have stairs to climb up to it or cocks at the bottom to draw water from it. The Gibeonites, or Nethinim, who were to draw water for the house of God, had the care of filling it. Some think Solomon made the images of oxen to support this great cistern in contempt of the golden calf which Israel had worshipped, that (as bishop Patrick expresses it) the people might see there was nothing worthy of adoration in those figures; they were fitter to make posts of than to make gods of. Yet this prevailed not to prevent Jerusalem's setting up the calves for deities. In the court of the tabernacle there was only a laver of brass provided to wash in, but in the court of the temple a sea of brass, intimating that by the gospel of Christ much fuller preparation is made for our cleansing than was by the law of Moses. That had a laver, this has a sea, a fountain opened, Zec 13:1.

3. Ten bases, or stands, or settles, of brass, on which were put ten lavers, to be filled with water for the service of the temple, because there would not be room at the molten sea for all that had occasion to wash there. The bases on which the lavers were fixed are very largely described here, 1Ki 7:27, etc. They were curiously adorned and set upon wheels, that the lavers might be removed as there was occasion; but ordinarily they stood in two rows, five on one side of the court and five on the other, 1Ki 7:39. Each laver contained forty baths, that is, about ten barrels, 1Ki 7:38. Those must be very clean that bear the vessels of the Lord. Spiritual priests and spiritual sacrifices must be washed in the laver of Christ's blood and of regeneration. We must wash often, for we daily contract pollution, must cleanse our hands and purify our hearts. Plentiful provision is made for our cleansing; so that if we have our lot for ever among the unclean it will be our own fault.

4. Besides these, there was a vast number of brass pots made to boil the flesh of the peace-offerings in, which the priests and offerers were to feast upon before the Lord (see 1Sa 2:14); also shovels, wherewith they took out the ashes of the altar. Some think the word signifies flesh-hooks, with which they took meat out of the pot. The basins also were made of brass, to receive the blood of the sacrifices. These are put for all the utensils of the brazen altar, Exo 38:3. While they were about it they made abundance of them, that they might have a good stock by them when those that were first in use wore out and went to decay. Thus Solomon, having wherewithal to do so, provided for posterity.

Matthew Henry: 1Ki 7:48-51

Here is, 1. The making of the gold work of the temple, which it seems was done last, for with it the work of the house of God ended. All within doors was gold, and all made new (except the ark, with its mercy-seat and cherubim), the old being either melted down or laid by - the golden altar, table, and candlestick, with all their appurtenances. The altar of incense was still one, for Christ and his intercession are so: but he made ten golden tables, 2Ch 4:8 (though here mention is made of that one only on which the show-bread was, 1Ki 7:48, which we may suppose was larger than the rest and to which the rest were as side-boards), and ten golden candlesticks (1Ki 7:49), intimating the much greater plenty both of spiritual food and heavenly light which the gospel blesses us with than the law of Moses did our could afford. Even the hinges of the door were of gold (1Ki 7:50), that every thing might be alike magnificent, and bespeak Solomon's generosity. Some suggest that every thing was made thus splendid in God's temple to keep the people from idolatry, for none of the idol-temples were so rich and fine as this: but how little the expedient availed the event showed. 2. The bringing in of the dedicated things, which David had devoted to the honour of God, 1Ki 7:51. What was not expended in the building and furniture was laid up in the treasury, for repairs, exigencies, and the constant charge of the temple-service. What the parents have dedicated to God the children ought by no means to alienate or recall, but should cheerfully devote what was intended for pious and charitable uses, that they may, with their estates, inherit the blessing.

Keil-Delitzsch: 1Ki 7:15-22

The brazen pillars of the porch (compare 2Ch 3:15-17). - He formed the two brazen pillars, which were erected, according to 2Ch 3:15, "before the (temple) house, i.e., in front of the hall of the temple. One was eighteen cubits high, and a thread of twelve cubits surrounded (spanned) the other pillar."The statement of the height of the one pillar and that of the circumference of the other is to be understood as an abbreviated expression, signifying that the height and thickness mentioned applied to the one as well as to the other, or that they were alike in height and circumference. According to the Chronicles, they were thirty-five cubits long; which many expositors understand as signifying that the length of the two together was thirty-five cubits, so that each one was only 17 1/2 cubits long, for which the full number 18 is substituted in our text. But this mode of reconciling the discrepancy is very improbable, and is hardly in harmony with the words of the Chronicles. The number 35 evidently arose from confounding the numeral letters יח = 18 with לה = 35. The correctness of the number 18 is confirmed by 2Ki 25:17 and Jer 52:21. The pillars were hollow, the brass being four finger-breadths in thickness (Jer 52:21); and they were cast in the Jordan valley (1Ki 7:46).

1Ki 7:16

"And he made two capitals ( כּתרות ), to set them on the heads of the pillars, cast in brass, five cubits the height of the one and of the other capital."If, on the other hand, in 2Ki 25:17 the height of the capital is said to have been three cubits, this discrepancy cannot be explained on the supposition that the capitals had been reduced two cubits in the course of time; but the statement rests, like the parallel passage in Jer 52:22, upon an error of the text, i.e., upon the substitution of ג (3) for ה (5).

1Ki 7:17

"Plait (i.e., ornaments of plait), plait-work and cords (twist, resembling) chain-work, were on the capitals, which were upon the heads of the pillars, seven on the one capital and seven on the other capital."Consequently this decoration consisted of seven twists arranged as festoons, which were hung round the capitals of the pillars.

1Ki 7:18

"And he made pomegranates, and indeed two rows round about the one twist, to cover the capitals which were upon the head of the pillars; and so he did with the other capital."In the Masoretic text the words העמּוּדים and הרמּנים are confused together, and we must read, as some of the Codd. do, in the first clause את־הרמּנים for את־העמּוּדים , and in the middle clause העמּוּדים על־ראשׁ for הרמּנים על־ראשׁ . This is not only required by the sense, but sustained by a comparison with 1Ki 7:19. The relation between the two rows of pomegranates and the plaited work is indeed not precisely defined; but it is generally and correctly assumed, that one row ran round the pillars below the plaited work and the other above, so that the plaited work, which was formed of seven cords plaited together in the form of festoons, was enclosed above and below by the rows of pomegranates. If we compare with this the further statements in 1Ki 7:41, 1Ki 7:42, 2Ch 3:16 and 2Ch 4:12-13, and Jer 52:23, הכּתרת is there more precisely designated הכּתרת גּלות , "bowls of the capitals,"from which it is evident that the lower portion of the capitals, to which the braided work was fastened, was rounded in the form of a pitcher or caldron. the number of the pomegranates on the two festoons is given at 400, so that there were 200 on each capital, and consequently each row contained 100 (2Ch 3:16); and according to Jer. ( l.c .) there were 96 רוּחה , "windwards,"and in all 100 on the braided work round about. רוּחה , "windwards,"can hardly be taken in any other sense than this: in the direction of the wine, i.e., facing the four quarters of the heavens. This meaning is indisputably sustained by the use of the word רוּח , to denote the quarters of the heavens, in statements of the aspect of buildings (Eze 42:16-18), whereas there is no foundation whatever for such meanings as "airwards = uncovered"(Böttcher, Thenius), or hanging freely (Ewald).

(Note: It is hardly necessary to observe, that the expression רוּח שׁאף , to gasp for air, in Jer 2:24; Jer 14:6, does notwarrant our giving to רוּחה the meaning open oruncovered, as Böttcher supposes. But when Thenius follows Böttcher( Proben , p. 335) in adducing in support of this the fact "that thetangent, which is drawn to any circle divided into a hundred parts,covers exactly four of these parts,"the fact rests upon a simple error,inasmuch as any drawing will show that a tangent only touches one point of a circle divided into a hundred parts. And the remark ofBöttcher, "If you describe on the outside of a circle of twelve cubits incircumference a hundred small circles of twelve-hundredths of a cubitin diameter, a tangent drawn thereupon will cover to the eye exactlyfour small circles, although mathematically it touches only one ofthem in one point,"is not correct according to any measurement. Forif the tangent touches one of these smaller circles with mathematicalexactness, to the eye there will be covered either three or five halfcircles, or even seven, but never four.)

1Ki 7:19-20

In 1Ki 7:19 and 1Ki 7:20 a second decoration of the capitals of the pillars is mentioned, from which we may see that the rounding with the chain-like plaited work and the pomegranates enclosing it did not cover the capital to the very top, but only the lower portion of it. The decoration of the upper part is described in 1Ki 7:19 : "And capitals, which were upon the top of the pillars, were (or, Hiram made) lily-work after the manner of the hall, four cubits."The lily-work occupied, according to 1Ki 7:20, the upper portion of the capitals, which is here called כּתרת , as a crown set upon the lower portion. It was lily-work, i.e., sculpture in the form of flowering lilies. The words אמּות ארבּע בּאוּלם are obscure. According to Böttcher and Thenius, בּאוּלם is intended to indicate the position of the pillars within the hall, so that their capitals sustained the lintel of the doorway. But even if בּאוּלם were rendered, within the hall, as it is by Böttcher, it is impossible to see how this meaning could be obtained from the words "capitals upon the head of the pillars lily-work within the hall."In that case we must at least have "the pillars within the hall;"and בּאוּלם would be connected with העמּוּדים , instead of being separated from it by שׁוּשׁן מעשׂה . Even if we were to introduce a stop after שׁוּשׁן and take בּאוּלם by itself, the expression "in (or at) the hall"would not in itself indicate the position of the pillars in the doorway, to say nothing of the fact that it is only in 1Ki 7:21 that anything is said concerning the position of the pillars. Again, the measurement "four cubits"cannot be understood, as it is by Thenius, as denoting the diameter of the capitals of the pillars; it must rather indicate the measure of the lily-work, that is to say, it affirms that there were four cubits of lily-work on the capitals, which were five cubits high, - in other words, the lily-work covered the four upper cubits of the capitals; from which it still further follows, that the plaited work which formed the decoration of the lower portion of the capitals was only one cubit broad or high. Consequently בּאוּלם cannot be understood in any other sense than "in the manner of or according to the hall,"and can only express the thought, that there was lily-work on the capitals of the pillars as there was on the hall. For the vindication of this use of בּ see Ges. Lex . by Dietrich, s.v. בּ .

(Note: This is the way in which the earlier translators appear to haveunderstood it: e.g., lxx ἕργον κρίνου κατὰ τὸ αὐλὰμ τεσσάρων πηχῶν ("lily-work according to the hall four cubits"); Vulg. Capitella... quasi opere lilii fabricata erant in porticu quatuor cubitorum; Chald. ארבע אמּין עובד שׁושׁנתא לקיט בוּלמּא ( opus liliaceum collectum in porticu quatuor cubitorum ); Syr. opus liliaceum idem fecit (Syr . wa -(^e kad ke)set[a4wa4) ) in porticuquatuor cubitis . These readings appear to be based upon the viewsupported by Rashi ( בּאוּלם for כּאוּלם ): lily-work as it was in the hall.)

There is no valid objection to the inference to which this leads, namely, that on the frontispiece of the temple-hall there was a decoration of lily-work. For since the construction of the hall is not more minutely described, we cannot expect a description of its decorations. - In 1Ki 7:20 a more precise account is given of the position in which the crowns consisting of lily-work were placed on the capitals of this columns, so that this verse is to be regarded as an explanation of 1Ki 7:19 : namely, capitals upon the pillars (did he make) also above near the belly, which was on the other side of the plait-work." הבּטן , the belly, i.e., the belly-shaped rounding, can only be the rounding of the lower portion of the capitals, which is called גּלה in 1Ki 7:41, 1Ki 7:42. Hence השּׂבכה לעבר ( Keri ), "on the other side of the plaited work,"can only mean behind or under the plait, since we cannot suppose that there was a belly-shaped rounding above the caldron-shaped rounding which was covered with plaited work, and between this and the lily-work. The belly-shaped rounding, above or upon which the plaited work lay round about, might, when looked at from without, be described as being on the other side of it, i.e., behind it. In the second half of the verse: "and the pomegranates two hundred in rows round about on the second capital,"the number of the pomegranates placed upon the capitals, which was omitted in 1Ki 7:18, is introduced in a supplementary form.

(Note: Hermann Weiss ( Kostümkunde , i. p. 367) agrees in the mainwith the idea worked out in the text; but he assumes, on the ground ofmonumental views, that the decoration was of a much simpler kind,and one by no means out of harmony with the well-knownmonumental remains of the East. In his opinion, the pillars consistedof "a shaft nineteen cubits in height, surrounded at the top, exactlyafter the fashion of the ornamentation of the Egyptian pillars, withseven bands decorated like plaited work, which unitedly covered acubit, in addition to which there was the lily-work of five cubits inheight, i.e., a slender capital rising up in the form of the calyx of alily, ornamented with pomegranates."Our reasons for dissenting fromthis opinion are given in the exposition of the different verses.)

1Ki 7:21

"And he set up the pillars at the hall of the Holy Place, and set up the right pillar, and called its name Jachin , and ... the left... Boaz ."Instead of ההיכל לאוּלם we have in 2Ch 3:15 הבּית לפני , and in 2Ch 3:17 ההיכל על־פּני , "before the house,""before the Holy Place."This unquestionably implies that the two brazen pillars stood unconnected in front of the hall, on the right and left sides of it, and not within the hall as supporters of the roof. Nevertheless many have decided in favour of the latter view. But of the four arguments used by Thenius in proof that this was the position of the pillars, there is no force whatever in the first, which is founded upon Amo 9:1, unless we assume, as Merz and others do, that the words of the prophet, "Smite the capital, that the thresholds may shake, and break them (the capitals of the pillars), that they may fall upon the head of all,"refer to the temple at Jerusalem, and not, as Thenius and others suppose, to the temple erected at Bethel for the calf-worship. For even if the temple at Bethel had really had a portal supported by pillars, it would by no means follow that the pillars Jachin and Boaz in Solomon's temple supported the roof of the hall, as it is nowhere stated that the temple of Jeroboam at Bethel was an exact copy of that of Solomon. And even with the only correct interpretation, in which the words of Amos are made to refer to the temple at Jerusalem, the argument founded upon them in support of the position of the pillars as bearers of the hall rests upon the false idea, that the ספּים , which are shaken by the smiting of the capital, are the beams lying upon the top of the pillars, or the superliminaria of the hall. It is impossible to prove that סף has any such meaning. The beam over the entrance, or upon the doorposts, is called משׁקוՀ£ in Exo 12:7, Exo 12:22-23, whereas סף denotes the threshold, i.e., the lower part of the framework of the door, as is evident from Jdg 19:27. The words of the prophet are not to be interpreted architecturally, but to be taken in a rhetorical sense; "so that by the blow, which strikes the capital, and causes the thresholds to tremble, such a blow is intended as shakes the temple in all its joints"(Baur on Amo 9:1). " הכּפתּור , a kind of ornament at the top of the pillars, and הסּפּים , the thresholds, are opposed to one another, to express the thought that the building is to be shaken and destroyed a summo usque ad imum, a capite ad calcem "(Hengstenberg, Chrisol . i. p. 366 transl.). The other arguments derived from Eze 40:48 and Eze 40:49, and from Josephus, Ant . viii. 3, 4, prove nothing at all. From the words of Josephus, τούτων τῶν κιόνων τὸν μέν ἕτερον κατὰ τὴν δεξιὰν ἔστησε τοῦ προπυλαίου παραστάδα ... τὸν δὲ ἕτερον κ.τ.λ. , it would only follow "that the pillars (according to the view of Josephus) must have stood in the doorway,"if it were the case that παραστάς had no other meaning than doorpost , and προπύλαιον could be understood as referring to the temple-hall generally. But this is conclusively disproved by the fact that Josephus always calls the temple-hall πρόναον ( l.c ., and viii. 3, 2 and 3), so that προπύλαιον can only denote the fore-court, and παραστάς a pillar standing by itself. Consequently Josephus regarded the pillars Jachin and Boaz as propylaea erected in front of the hall. We must therefore adhere to the view expressed by Bähr ( d. Tempel , p. 35ff.), that these pillars did not support the roof of the temple-hall, but were set up in front of the hall on either side of the entrance. In addition to the words of the text, this conclusion is sustained (1) by the circumstance that the two pillars are not mentioned in connection with the building of the temple and the hall, but are referred to for the first time here in the enumeration of the sacred vessels of the court that were made of brass. "If the pillars had formed an essential part of the construction and had been supporters of the hall, they would certainly have been mentioned in the description of the building, and not have been placed among the articles of furniture"(Schnaase); and moreover they would not have been made of metal like the rest of the vessels, but would have been constructed of the same building materials as the hall and the house, namely, of stone or wood (Bähr). And to this we may add (2) the monumental character of the pillars, which is evident from the names given to them. No architectural portion of the building received a special name.

(Note: Stieglitz ( Gesch. der Baukunst , p. 127) aptly observes inrelation to this: "The architect cannot subscribe to Meyer's view (thatthe pillars were supporters of the hall), since it was only through theirindependent position that the pillars received the solemn characterintended to be given to them, and by their dignity subserved the enddesigned, of exalting the whole building and calling attention to thereal purpose of the whole.")

Jachin ( יכין ): "he establishes," stabiliet templum (Simonis Onom . p. 430); and Boaz ( בּעז ), ex עז בּו in illo , sc. Domino, robur (Sim. p. 460). Kimchi has correctly interpreted the first name thus: "Let this temple stand for ever;"and the second, "Solomon desired that God would give it strength and endurance."The pillars were symbols of the stability and strength, which not only the temple as an outward building, but the kingdom of God in Israel as embodied in the temple, received from the Lord, who had chosen the temple to be His dwelling-place in the midst of His people.

(Note: There is no necessity to refute the fanciful notion of Ewald,that these pillars, "when they were erected and consecrated, werecertainly named after men who were held in estimation at that time,probably after the younger sons of Solomon,"and that of Thenius,that בּעז יכין , "He (the Lord) establishes with strength,"wasengraved upon them as an inscription.)

1Ki 7:22

In 1Ki 7:22 it is stated again that there was lily-work upon the head of the pillars, - a repetition which may be explained from the significance of this emblem of the capitals of the pillars; and then the words, "So was the work of the capitals finished,"bring the account of this ornament of the temple to a close.

Keil-Delitzsch: 1Ki 7:23-26

The brazen sea (cf. 2Ch 4:2-5). - "He made the molten sea - a water-basin called ים ( mare ) on account of its size - ten cubits from the one upper rim to the other,"i.e., in diameter measured from the upper rim to the one opposite to it, "rounded all round, and five cubits its (external) height, and a line of thirty cubits encircled it round about,"i.e., it was thirty cubits in circumference. The Chethib קוה is to be read קוה here and in Zec 1:16 and Jer 31:39, for which the Keri has קו in all these passages. קוה or קו means a line for measuring, which is expressed in 1Ki 7:15 by חוּט . The relation of the diameter to the circumference is expressed in whole numbers which come very near to the mathematical proportions. The more exact proportions would be as 7 to 22, or 113 to 355.

1Ki 7:24

Any colocynths (gourds) ran round it under its brim, ten to the cubit, surrounding the sea in two rows; the colocynths "cast in its casting,"i.e., cast at the same time as the vessel itself. Instead of פּקעים , gourds (see at 1Ki 6:18), we find בּקרים דּמוּת , figures of oxen, in the corresponding text of the Chronicles, and in the last clause merely הבּקר , an evident error of the pen, בקרים being substituted by mistake for פקעים , and afterwards interpreted בקרים דמות . The assumption by which the early expositors removed the discrepancy, namely, that they were casts of bullocks' heads, is not to be thought of, for the simple reason that בקרים signifies oxen and not the heads of oxen. How far apart the two rows of gourd-like ornaments were, it is impossible to decide. Their size may be estimated, from the fact that there were ten within the space of a cubit, at a little over two inches in diameter.

1Ki 7:25

This vessel stood (rested) upon twelve brazen oxen, three turning to the north, three to the west, three to the south, and three to the east, "and the sea above upon them, and all their backs (turned) inwards;"i.e., they were so placed that three of their heads were directed towards each quarter of the heavens. The size of the oxen is not given; but we must assume that it was in proportion to the size and height of the sea, and therefore about five cubits in height up to the back. These figures stood, no doubt, upon a metal plate, which gave them a fixed and immoveable position (see the engraving in my bibl. Archäol . Taf. iii. fig. 1).

1Ki 7:26

"And its thickness (i.e., the thickness of the metal) was a handbreadth"= four finger-breadths, as in the case of the brazen pillars (see at 1Ki 7:15), "and its upper rim like work of a goblet (or of a goblet-rim, i.e., bent outwards), lily-blossom,"i.e., ornamented with lily-flowers. It held 2000 baths; according to the Chronicles, 3000 baths. The latter statement has arisen from the confusion of ג (3) with ב (2); since, according to the calculation of Thenius, the capacity of the vessel, from the dimensions given, could not exceed 2000 baths. This vessel, which took the place of the laver in the tabernacle, was provided for the priests to wash themselves (2Ch 4:6), that is to say, that a supply of water might be kept in readiness to enable the priests to wash their hands and feet when they approached the altar to officiate, or were about to enter the Holy Place (Exo 30:18.). There were no doubt taps by which the water required for this purpose was drawn off from the sea.

(Note: For the different conjectures on this subject, see Lundius, jud. Heiligthümer , p. 356. Thenius supposes that there was also aprovision for filling the vessel, since the height of it would haverendered it a work of great labour and time to fill it by hand, and thatthere was probably a pipe hidden behind the figures of the oxen, since,according to Aristeas, histor . lxx Interp ., Oxon. 1692, p. 32 (alsoEusebii praep. evang . ix. 38), there were openings concealed at thefoot of the altar, out of which water was allowed to run at certainseasons for the requisite cleansing of the pavement of the court fromthe blood of the sacrifices; and there is still a fountain just in theneighbourhood of the spot on which, according to 1Ki 7:39, the brazensea must have stood (see Schultz's plan); and in the time of theCrusaders there was a large basin, covered by a dome supported bycolumns (see Robinson, Pal . i. 446). But even if the later temple wassupplied with the water required by means of artificial water-pipes, theSolomonian origin of these arrangements or designs is by no meansraised even to the rank of probability.)

- The artistic form of the vessel corresponded to its sacred purpose. The rim of the basin, which rose upwards in the form of a lily, was intended to point to the holiness and loveliness of that life which issued from the sanctuary. The twelve oxen, on which it rested, pointed to the twelve tribes of Israel as a priestly nation, which cleansed itself here in the persons of its priests, to appear clean and holy before the Lord. Just as the number twelve unquestionably suggests the allusion to the twelve tribes of the covenant nation, so, in the choice of oxen or bullocks as supporters of the basin, it is impossible to overlook the significance of this selection of the first and highest of the sacrificial animals to represent the priestly service, especially if we compare the position of the lions on Solomon's throne (1Ki 10:20).

Keil-Delitzsch: 1Ki 7:27-39

The Brazen Stands and Their Basins.

(Note: The description which follows will be more easily understoodby comparing it with the sketch given in my biblische Archäologie ,Taf. iii. fig. 4.)

- He made ten stands of brass, each four cubits long, four cubits broad, and three cubits high. מכנות , stands or stools (Luther), is the name given to these vessels from their purpose, viz., to serve as supports to the basins which were used for washing the flesh of the sacrifices. They were square chests cast in brass, of the dimensions given.

1Ki 7:28-29

Their work (their construction) was the following: they had מסגּרות , lit., surroundings, i.e., panels of flat sides, and that between שׁלבּים , commissurae , i.e., frames or borders, which enclosed the sides, and were connected together at the angles; and upon the panels within the borders (there were figures of) lions, oxen, and cherubim. The statement in Josephus, that each centre was divided into three compartments, has nothing to support it in the biblical text, nor is it at all probable in itself, inasmuch as a division of this kind would have rendered the figures placed upon them insignificantly small. "And upon the borders was a base above." כּן is a noun, and has been rendered correctly by the Chaldee כנתא , basis . The meaning is, above, over the borders, there was a pedestal for the basin upon the chest, which is more fully described in 1Ki 7:31. To take כּן as an adverb does not give a suitable sense. For if we adopt the rendering, and upon the corner borders (or ledges) likewise above (De Wette and Ewald), - i.e., there were also figures of lions, oxen, and cherubim upon the corner borders, - it is impossible to tell what the meaning of ממּעל can be, to say nothing of the fact that on the corner borders there could hardly be room for such figures as these. This last argument also tells against the rendering adopted by Thenius: "and upon the corner borders, above as well as below the lions and oxen, (there were) wreaths;"in which, moreover, it is impossible to attach any supportable meaning to the כּן . When, on the other hand, Thenius objects to our view that the pedestal in question is spoken of for the first time in 1Ki 7:31, and that the expression "above the corner borders (ledges)"would be extremely unsuitable, since the pedestal in question was above the whole stand; the former remark is not quite correct, for 1Ki 7:31 merely contains a more minute description of the character of the pedestal, and the latter is answered by the fact that the pedestal derived its strength from the corner borders or ledges. "And below the lions and oxen were wreaths, pendant work." ליות , here and at 1Ki 7:36, is to be explained from לויה in Pro 1:9 and Pro 4:9, and signifies twists or wreaths. מורד מעשׂה is not "work of sinking,"i.e., sunken work (Thenius), which never can be the meaning of מורד , but pendant work, festoons, by which, however, we cannot understand festoons hanging freely , or floating in the air.

1Ki 7:30

"Every stool had four brazen wheels and brazen axles, and the four feet thereof had shoulder-pieces; below the basin were the shoulder-pieces cast, beyond each one (were) wreaths."The meaning is that the square chests stood upon axles with wheels of brass, after the style of ordinary carriage wheels (1Ki 7:33), so that they could be driven or easily moved from one place to another; and that they did not rest directly upon the axles, but stood upon four feet, which were fastened upon the axles. This raised the chest above the rim of the wheels, so that not only were the sides of the chest which were ornamented with figures left uncovered, but, according to 1Ki 7:32, the wheels stood below the panels, and not, as in ordinary carriages, at the side of the chest. With regard to the connection between the axles and the wheels, Gesenius ( Thes . p. 972) and Thenius suppose that the axles were fastened to the wheels, as in the Roman plaustra and at the present day in Italy, so as to turn with them; and Thenius argues in support of this, that להם is to be connected not only with what immediately precedes, but also with נהשׁת סרני . But this latter is unfounded; and the idea is altogether irreconcilable with the fact that the wheels had naves ( חשּׁקים , 1Ki 7:33), from which we must infer that they revolved upon the axles. The words להם כּתפת פעמתיו וארבּעה are ambiguous.They may either be rendered, "and its four feet had shoulder-pieces,"or, as Thenius supposes, "and its four feet served as shoulder-pieces." פּעמת means stepping feet, feet bent out as if for stepping (Exo 25:12). The suffix attached to פעמתיו refers to מכונה , the masculine being often used indefinitely instead of the feminine, as in להם in 1Ki 7:28. Thenius compares these feet to the ἁμαξόποδες of the Greeks, and imagines that they were divided below, like fork-shaped upright contrivances, in which, as in forks, the wheels turned with the axles, so that the axle-peg, which projected outwards, had a special apparatus, instead of the usual pin, in the form of a stirrup-like and on the lower side hand-shaped holder ( יד ), which was fastened to the lower rim of the מכונה , and descended perpendicularly so as to cover the foot, and the general arrangement of the wheels themselves received greater strength in consequence. These feet, which were divided in the shape of forks, are supposed to be called כּתפת (shoulders), because they were not attached underneath at the edge of the stand, but being cast with the corner rims passed down in the inner angles, so that their uppermost portion was under the basin , and the lowest portion was under the stand, which we are to picture to ourselves as without a bottom, and projecting as a split foot, held the wheel, and so formed its shoulder-pieces. But we cannot regard this representation as either in accordance with the text, or as really correct. Even if להם כּתפת could in any case be grammatically rendered, "they served them (the wheels and axles) as shoulders,"although it would be a very questionable course to take להם in a different sense here from that which it bears in the perfectly similar construction in 1Ki 7:28, the feet which carried the stand could not possibly be called the shoulders of the wheels and their axles, since they did not carry the wheels, but the מכונה . Moreover, this idea is irreconcilable with the following words: "below the basin were the shoulder-pieces cast."If, for example, as Thenius assumes, the mechonah head a cover which was arched like a dome, and had a neck in the centre into which the basin was inserted by its lower rim, the shoulder-pieces, supposing that they were cast upon the inner borders of the chest, would not be below the basin , but simply below the corners of the lid of the chest, so that they would stand in no direct relation whatever to the basin. We must therefore give the preference to the rendering, which is grammatically the most natural one, "and its feet had shoulder-pieces,"and understand the words as signifying that from the feet, which descended of course from the four corner borders of the chest down to the axles, there ascended shoulder-pieces, which ran along the outside of the chest and reached to the lower part of the basin which was upon the lid of the chest, and as shoulders either supported or helped to support it. According to 1Ki 7:34, these shoulder-pieces were so cast upon the four corners of the chest, that they sprang out of it as it were. ליות אישׁ מעבר , opposite to each one were wreaths. Where these festoons were attached, the various senses in which מעבר is used prevent our deciding with certainty. At any rate, we must reject the alternation proposed by Thenius, of ליות into לאחת , for the simple reason that לאחת אישׁ in the sense of "one to the other"would not be Hebraic.

1Ki 7:31-34

In 1Ki 7:31 we have a description of the upper portion of the mechonah , which formed the pedestal for the basin, and therewith an explanation of לכּיּר מתּחת . "And the mouth of it (the basin) was within the crown and upwards with a cubit, and the mouth of it (the crown) was rounded, stand-work, a cubit and a half (wide), and on its mouth also there was engraved work, and its panels were square, not round."To understand this verse, we must observe that, according to 1Ki 7:35, the mechonah chest was provided at the top with a dome-shaped covering, in the centre of which there was an elevation resembling the capital of a pillar ( הכּתרת , the crown), supporting the basin, which was inserted into it by its lower rim. The suffix in פּיהוּ (its mouth) is supposed by Thenius to refer to the mechonah chest, and he questions the allusion to the basin, on the ground that this was so flat that a mouth -like opening could not possibly be spoken of, and the basins were never within the mechonah . But however correct these two remarks may be in themselves, they by no means demonstrate the necessity of taking פּיהוּ as referring to the mechonah chest. For פּה (the mouth) is not necessarily to be understood as denoting a mouth-like opening to the basin; but just as ראשׁ פּי in Exo 28:32 signifies the opening of the clothes for the head, i.e., for putting the head through when putting on the clothes, so may פּיהוּ (its mouth) be the opening or mouth for the basin, i.e., the opening into which the basin fitted and was emptied, the water in the basin being let off into the mechonah chest through the head-shaped neck by means of a tap or plug. The mouth was really the lower or contracted portion of the shell-shaped basin, which was about a cubit in height within the neck and upwards, that is to say, in all, inasmuch as it went partly into the neck and rose in part above it. The פּיה (the mouth thereof) which follows is the (upper) opening of the crown-like neck of the lid of the mechonah . This was rounded, מעשׂה־כן , stand-work, i.e., according to De Wette's correct paraphrase, formed after the style of the foot of a pillar, a cubit and a half in diameter. "And also upon the mouth of it (the mechonah ) was carved work."The גּם (also) refers to the fact that the sides of the mechonah were already ornamented with carving. מסגּרתיהם , the panels of the crown-like neck ( כּתרת ) and its mouth ( פּיה ) were square, like the panels of the sides of the mechonah chest. The fact that panels are spoken of in connection with this neck, may be explained on the assumption that with its height of one cubit and its circumference of almost five cubits (which follows from its having a diameter of a cubit and a half) it had stronger borders of brass to strengthen its bearing power, while between them it consisted of thinner plates, which are called fillings or panels. - In 1Ki 7:32, 1Ki 7:33, the wheels are more minutely described. Every stool had four wheels under the panels, i.e., not against the sides of the chest, but under them, and ידות , hands or holders of the wheels, i.e., special contrivances for fastening the wheels to the axles, probably larger and more artistically worked than the linch-pins of ordinary carriages. These ידות were only required when the wheels turned upon the axles, and not when they were fastened to them. The height of the wheel was a cubit and a half, i.e., not half the height, but the whole. For with a half height of a cubit and a half the wheels would have been three cubits in diameter; and as the chest was only four cubits long, the hinder wheels and front wheels would almost have touched one another. The work (construction) of the wheels resembled that of (ordinary) carriage wheels; but everything about them (holders, felloes, spokes, and naves) was cast in brass. - In 1Ki 7:34 the description passes to the upper portion of the mechonah . "And he made four shoulder-pieces at the four corners of one (i.e., of every) stand; out of the stand were its shoulder-pieces." כּתפות are the shoulder-pieces already mentioned in 1Ki 7:30, which were attached to the feet below, or which terminated in feet. They were fastened to the corners in such a way that they seemed to come out of them; and they rose above the corners with a slight inclination (curve) towards the middle of the neck or capital, till they came under the outer rim of the basin which rested upon the capital of the lid of the chest, so as to support the basin, which turned considerably outwards at the top.

1Ki 7:35-36

"And on the upper part of the stand (the mechonah chest) half a cubit high was rounded all round, and on the upper part were its holders, and its panels out of it. המּכונה ראשׁ is the upper portion of the square chest. This was not flat, but rounded, i.e., arched, so that the arching rose half a cubit high above the height of the sides. This arched covering (or lid) had ידות , holders, and panels, which were therefore upon the upper part of the מכונה . The holders we take to be strong broad borders of brass, which gave the lid the necessary firmness; and the fillings or panels are the thinner plates of brass between them. They were both ממּנּה , "out of it,"out of the upper part of the mechonah , i.e., cast along with it. With regard to the decoration of it, 1Ki 7:36 states that "he cut out (engraved) upon the plates of its holders, and upon its panels, cherubim, lions, and palms, according to the empty space of every one, and wreaths all round."We cannot determine anything further with regard to the distribution of these figures.

1Ki 7:37-38

"Thus he made the ten stools of one kind of casting, measure, and form, and also ten brazen basins ( כּיּרות ), each holding forty baths, and each basin four cubits."In a round vessel this can only be understood of the diameter, not of the height or depth, as the basins were set upon ( על ) the stands. על־המּכונה אחד כּיּור is dependent upon ויּעשׂ : he made ten basins, ... one basin upon a stand for the ten stands, i.e., one basin for each stand. If then the basins were a cubit in diameter at the top, and therefore their size corresponded almost exactly to the length and breadth of the stand, whilst the crown-like neck, into which they were inserted, was only a cubit and a half in diameter (1Ki 7:31), their shape must have resembled that of widespreading shells. And the form thus given to them required the shoulder-pieces described in 1Ki 7:30 and 1Ki 7:34 as supports beneath the outer rim of the basins, to prevent their upsetting when the carriage was wheeled about.

(Note: The description which Ewald has given of these stands in his Geschichte , iii. pp. 311,312, and still more elaborately in an articlein the Göttingen Gelehrten Nachr . 1859, pp. 131-146, is not onlyobscure, but almost entirely erroneous, since he proposes in the mostarbitrary way to make several alterations in the biblical text, on theassumption that the Solomonian stands were constructed just like thesmall bronze four-wheeled kettle-carriages (hardly a foot in size)which have been discovered in Mecklenburg, Steyermark, and otherplaces of Europe. See on this subject G. C. F. Lisch, "über die ehernenWagenbecken der Bronzezeit,"in the Jahrbb. des Vereinsf. Mecklenb. Geschichte , ix. pp. 373,374, where a sketch of a small carriage ofthis kind is given.)

1Ki 7:39

And he put the stands five on the right side of the house and five on the left; and the (brazen) sea he put upon the right side eastwards, opposite to the south. The right side is the south side, and the left the north side. Consequently the stands were not placed on the right and left, i.e., on each side of the altar of burnt-offering, but on each side of the house, i.e., of the temple-hall; while the brazen sea stood farther forward between the hall and the altar, only more towards the south, i.e., to the south-east of the hall and the south-west of the altar of burnt-offering. The basins upon the stands were for washing (according to 2Ch 4:6), namely, "the work of the burnt-offering,"that is to say, for cleansing the flesh and fat, which were to be consumed upon the altar of burnt-offering. By means of the stands on wheels they could not only easily bring the water required near to the priests who were engaged in preparing the sacrifices, but could also let down the dirty water into the chest of the stand by means of a special contrivance introduced for the purpose, and afterwards take it away. As the introduction of carriages for the basins arose from the necessities of the altar-service, so the preparation of ten such stands, and the size of the basins, was occasioned by the greater extension of the sacrificial worship, in which it often happened that a considerable number of sacrifices had to be made ready for the altar at the same time. The artistic work of these stands and their decoration with figures were intended to show that these vessels were set apart for the service of the sanctuary. The emblems are to some extent the same as those on the walls of the sanctuary, viz., cherubim, palms, and flowers, which had therefore naturally the same meaning here as they had there; the only difference being that they were executed there in gold, whereas here they were in brass, to correspond to the character of the court. Moreover, there were also figures of lions and oxen, pointing no doubt to the royal and priestly characters, which were combined, according to Exo 19:6, in the nation worshipping the Lord in this place.

Keil-Delitzsch: 1Ki 7:40-51

Summary enumeration of the other vessels of the temple . - In 1Ki 7:40 the brazen vessels of the court are given. In 1Ki 7:41-47 the several portions of the brazen pillars, the stands and basins, the brazen sea and the smaller vessels of brass, are mentioned once more, together with notices of the nature, casting, and quantity of the metal used for making them. An din 1Ki 7:48-50 we have the golden vessels of the Holy Place. This section agrees almost word for word with 2 Chron 4:11-5:1, where, moreover, not only is the arrangement observed in the previous description of the temple-building a different one, but the making of the brazen altar of burnt-offering, of the golden candlesticks, and of the table of shew-bread, and the arrangement of the great court (2Ch 4:7-9) are also described, to which there is no allusion whatever in the account before us; so that these notices in the Chronicles fill up an actual gap in the description of the building of the temple which is given here.

1Ki 7:40

The smaller brazen vessels . - Hiram made the pots, shovels, and bowls. הכּיּרות is a slip of the pen for הסּירות , pots, as we may see by comparing it with 1Ki 7:45 and the parallel passages 2Ch 4:11 and 2Ki 25:14. The pots were used for carrying away the ashes; היּעים , the shovels, for clearing the ashes from the altar; המּזרקות were the bowls used for catching the blood, when the sacrificial animals were slaughtered: compare Exo 27:3 and Num 4:14, where forks and fire-basins or coal-pans are also mentioned.

1Ki 7:40 introduces the recapitulation of all the vessels made by Hiram. יהוה בּית , in the house of the Lord (cf. Ewald, §300, b .); in 2Ch 4:11 more clearly, יי בּבית ; we find it also in 1Ki 7:45, for which we have in 2Ch 4:16 יהוה לבית , for the house of Jehovah. The several objects enumerated in 1Ki 7:41-45 are accusatives governed by לעשׂות .

1Ki 7:41-42

1Ki 7:41-44, the brazen pillars with the several portions of their capitals; see at 1Ki 7:15-22. The inappropriate expression העמּדים על־פּני (upon the face of the pillars) in 1Ki 7:42 is probably a mistake for הע על־שׁני , "upon the two pillars,"for it could not properly be said of the capitals that they were upon the surface of the pillars.

1Ki 7:43-45

The ten stands and their basins: see at 1Ki 7:27-37; 1Ki 7:44, the brazen sea: vid., 1Ki 7:23-26; lastly, 1Ki 7:45, the pots, etc., as at 1Ki 7:40. The Chethîb האהל is a mistake for האלּה ( Keri ).

(Note: After האלּה כּל־הלּלים ואת the lxx have theinterpolation, καὶ οἱ στῦλοι τεσσαράκοντα καὶ ὀκτὼ τοῦ οἴκου τοῦ βασιλέως καὶ τοῦ οἴκου Κυρίου, which is proved to be apocryphal bythe marvellous combination of the king's house and the house of God,though it is nevertheless regarded by Thenius as genuine, and as aninteresting notice respecting certain pillars in the enclosure of theinner court of the temple, and in the king's palace!)

ממרט נהשׁת , of polished brass - accusative of the material governed by עשׂה .

1Ki 7:46

"In the Jordan valley he cast them - in thickened earth between Succoth and Zarthan,"where the ground, according to Burckhardt, Syr . ii. p. 593, is marly throughout. האדמה בּמעבה , "by thickening of the earth,"the forms being made in the ground by stamping together the clayey soil. Succoth was on the other side of the Jordan, - not, however, at the ford near Bethsean (Thenius), but on the south side of the Jabbok (see at Jdg 8:5 and Gen 33:17). Zarthan or Zereda was in the Jordan valley on this side, probably at Kurn Sartabeh (see at Jdg 7:22 and Jos 3:16). The casting-place must have been on this side of the Jordan, as the (eastern) bank on the other side has scarcely any level ground at all. The circumstance that a place on the other side is mentioned in connection with one on this side, may be explained from the fact that the two places were obliquely opposite to one another, and in the valley on this side there was no large place in the neighbourhood above Zarthan which could be appropriately introduced to define the site of the casting-place.

1Ki 7:47

Solomon left all these vessels of excessive number unweighed. ויּנּח does not mean he laid them down (= set them up: Movers), but he let them lie, i.e., unweighed, as the additional clause, "the weight of the brass was not ascertained,"clearly shows. This large quantity of brass, according to 1Ch 18:8, David had taken from the cities of Hadadezer, adding also the brass presented to him by Toi.

1Ki 7:48-49

The golden vessels of the Holy Place (cf. 2Ch 4:19-22). The vessels enumerated here are divided, by the repetition of סגוּר זהב in 1Ki 7:49, 1Ki 7:50, into two classes, which were made of fine gold; and to this a third class is added in 1Ki 7:50 which was made of gold of inferior purity. As סגוּר זהב is governed in both instances by ויּעשׂ as an accusative of the material, the זהב (gold) attached to the separate vessels must be taken as an adjective. "Solomon made all the vessels in the house of Jehovah (i.e., had them made): the golden altar, and the golden table on which was the shew-bread, and the candlesticks ... of costly gold ( סגוּר : see at 1Ki 6:20). The house of Jehovah is indeed here, as in 1Ki 7:40, the temple with its courts, and not merely the Holy Place, or the temple-house in the stricter sense; but it by no means follows from this that כּל־הלּלים , " all the vessels,"includes both the brazen vessels already enumerated and also the golden vessels mentioned afterwards. A decisive objection to our taking the כּל (all) as referring to those already enumerated as well as those which follow, is to be found in the circumstance that the sentence commencing with ויּעשׂ is only concluded with סגוּר זהב in 1Ki 7:49. It is evident from this that כּל־הלּלים is particularized in the several vessels enumerated from סגוּר את onwards. These vessels no doubt belonged to the Holy Place or temple-house only; though this is not involved in the expression "the house of Jehovah,"but is apparent from the context, or from the fact that all the vessels of the court have already been enumerated in 1Ki 7:40-46, and were made of brass, whereas the golden vessels follow here. That there were intended for the Holy Place is assumed as well known from the analogy of the tabernacle. יהוה בּית אשׁר merely affirms that the vessels mentioned afterwards belonged to the house of God, and were not prepared for the palace of Solomon or any other earthly purpose. We cannot infer from the expression " Solomon made"that the golden vessels were not made by Hiram the artist, as the brazen ones were (Thenius). Solomon is simply named as the builder of the temple, and the introduction of his name was primarily occasioned by 1Ki 7:47. The "golden altar"is the altar of incense in the Holy Place, which is called golden because it was overlaid with gold-plate; for, according to 1Ki 6:20, its sides were covered with cedar wood, after the analogy of the golden altar in the tabernacle (Exo 30:1-5). "And the table, upon which the shew-bread, of gold." זהב belongs to השּׁלחן , to which it stands in free subjection (vid., Ewald, §287, h ), signifying "the golden table."Instead of השּׁלחן we have השּׁלחנות in 2Ch 4:19 (the tables), because there it has already been stated in 2Ch 4:8 that ten tables were made, and put in the Holy Place. In our account that verse is omitted; and hence there is only a notice of the table upon which the loaves of shew-bread generally lay, just as in 2Ch 29:18, in which the chronicler does not contradict himself, as Thenius fancies. The number ten, moreover, is required and proved to be correct in the case of the tables, by the occurrence of the same number in connection with the candlesticks. In no single passage of the Old Testament is it stated that there was only one table of shew-bread in the Holy Place of Solomon's temple.

(Note: Nothing can be learned from 2Ch 29:18 concerning thenumber of the vessels in the Holy Place. If we were to conclude fromthis passage that there were no more vessels in the Holy Place thanare mentioned there, we should also have to assume, if we would notfall into a most unscientific inconsistency, that there was neither acandlestick nor a golden altar of incense in the Holy Place. Thecorrect meaning of this passage may be gathered from the words ofKing Abiam in 2Ch 13:11 : "We lay the shew-bread upon the puretable, and light the golden candlestick every evening;"from which itis obvious that here and there only the table and the candlestick arementioned, because usually only one table had shew-bread upon it, andonly one candlestick was lighted.)

The tables were certainly made of wood, like the Mosaic table of shew-bread, probably of cedar wood, and only overlaid with gold (see at Exo 25:23-30). "And the candlesticks, five on the right and five on the left, before the back-room."These were also made in imitation of the Mosaic candlestick (see Exo 25:31.), and were probably placed not near to the party wall in a straight line to the right and left of the door leading into the Most Holy Place, but along the two longer sides of the Holy Place; and the same with the tables, except that they stood nearer to the side walls with the candlesticks in front of them, so that the whole space might be lighted more brilliantly. The altar of burnt-offering, on the contrary, stood in front of and very near to the entrance into the Most Holy Place (see at 1Ki 6:20).

In the following clause ( 1Ki 7:49 , 1Ki 7:50 ) the ornaments of the candlesticks are mentioned first, and then the rest of the smaller golden vessels are enumerated. הפּרח , the flower-work, with which the candlesticks were ornamented (see Exo 25:33). The word is evidently used collectively here, so that the גּביעים mentioned along with them in the book of Exodus ( l.c .) are included. הגּרת , the lamps, which were placed upon the shaft and arms of the candlestick (Exo 25:37). המּלקחים , the snuffers (Exo 25:38). ספּות , basins in Exo 12:22, here probably deep dishes ( Schalen ). מזמּרות , knives. מזרקות , bowls ( Schalen ) or cans with spouts for the wine for the libations; according to 2Ch 4:8, there were a hundred of these made. כּפּות , small flat vessels, probably for carrying the incense to the altar. מחתּות , extinguishers; see at Exo 25:38.

1Ki 7:50-51

The פּתות were also of gold, possibly of inferior quality. These were either the hinges of the doors, or more probably the sockets, in which the pegs of the doors turned. They were provided for the doors of the inner temple, viz., the Holy Place and the Most Holy Place. We must supply Vâv before לדלתי .

All the vessels mentioned in 1Ki 7:48, 1Ki 7:49 belonged to the Holy Place of the temple, and were the same as those in the tabernacle; so that the remarks made in the Comm. on Exo 25:30, Exo 25:39, and Exo 30:1-10, as to their purpose and signification, apply to them as well. Only the number of the tables and candlesticks was ten times greater. If a multiplication of the number of these two vessels appeared appropriate on account of the increases in the size of the room, the number was fixed at ten, to express the idea of completeness by that number. No new vessel was made for the Most Holy Place, because the Mosaic ark of the covenant was placed therein (1Ki 8:4 : compare the remarks on this at Exo 25:10-22). - The account of the vessels of the temple is brought to a close in 1Ki 7:51 : "So was ended all the work that king Solomon made in the house of the Lord; and Solomon brought all that was consecrated by his father, (namely) the silver and the gold (which were not wrought), and the vessels he placed in the treasuries of the house of Jehovah."As so much gold and brass had already been expended upon the building, it might appear strange that Solomon should not have used up all the treasures collected by his father, but should still be able to bring a large portion of it into the treasuries of the temple. But according to 1Ch 22:14, 1Ch 22:16, and 1Ch 29:2., David had collected together an almost incalculable amount of gold, silver, and brass, and had also added his own private treasure and the freewill offerings of the leading men of the nation (1Ch 29:7-9). Solomon was also able to devote to the building of the temple a considerable portion of his own very large revenues (cf. 1Ki 10:14), so that a respectable remnant might still be left of the treasure of the sanctuary, which was not first established by David, but had been commenced by Samuel and Saul, and in which David's generals, Joab and others, had deposited a portion of the gold and silver that they had taken as booty (1Ch 26:20-28). For it is evident that not a little had found its way into this treasure through the successful wars of David, from the fact that golden shields were taken from the generals of Hadadezer, and that these were consecrated to the Lord along with the silver, golden, and brazen vessels offered as gifts of homage by king Toi of Hamath, in addition to the gold and silver which David had consecrated from the defeated Syrians, Moabites, Ammonites, Philistines, and Amalekites (2Sa 8:7, 2Sa 8:11-12; 1Ch 18:7, 1Ch 18:10-11).

(Note: The amazing extent to which this booty may possibly havereached, may be inferred from the accounts we have concerning thequantity of the precious metals in Syria in the Macedonian age. In the gaza regia of Damascus, Alexander found 2600 talents of gold and600 talents of uncoined silver (Curt. iii. 13, 16, cf. Arrian, ii. 11, 10). In the temple of Jupiter at Antioch there was a statue of this god ofsolid silver fifteen cubits high (Justin, xxxix. 2, 5. 6); and in thetemple at Hierapolis there was also a golden statue (Lucian, de DeaSyr . §31). According to Appian ( Parth . 28, ed. Schweigh.), thistemple was so full of wealth, that Crassus spent several days weighingthe vessels of silver and gold. And from the unanimous testimony ofthe ancients, the treasures of the palaces and temples of Asia in theearlier times were greater still. Of the many accounts which Bähr( Symbolik , i. p. 258ff.) and Movers ( Phönizier , ii. 3, p. 40ff.) havecollected together on this subject, we will mention only a few here,the credibility of which cannot be disputed. According to Varro (inPlin. 33:15), Cyrus had taken 34,000 pounds of gold as booty afterthe conquest of Asia, beside the gold wrought into vessels andornaments, and 500,000 talents of silver. In Susa, Alexander took40,000, or, according to other accounts, 50,000, talents from theroyal treasury; or, as it is still more definitely stated, 40,000 talentsof uncoined gold and silver, and 9000 talents of coined dariks. Alexander had these brought to Ecbatana, where he accumulated180,000 talents. Antigonus afterwards found in Susa 15,000 talentsmore in vessels and wrought gold and silver. In Persepolis, Alexandertook 120,000 talents, and in Pasargada 6000 talents. For the proofs,see Movers, pp. 42, 43.)

Constable: 1Ki 1:1--11:43

I. THE REIGN OF SOLOMON chs. 1--11

The Holy Spirit led the writer of Kings to give an interpretation of history, not just a chronologically sequential record of events. This is true of all the writers of the Old Testament historical books. Some of the events in Kings are not in chronological order. They appear in the text as they do to make a point that was primarily theological (i.e., to reveal a spiritual lesson from history). The writer chose the historical data he included for this purpose under the superintending inspiration of the Holy Spirit. The lesson that Kings teaches is that failure to honor the revealed will of God results in ruin and destruction.¹² For Israel the revealed will of God was the Mosaic Law and the later revelations of the prophets.

"By way of contrast with the other two books covering the historical details of the united and divided kingdoms, one might say that whereas Samuel's author uses a biographical style and Chronicles is written from a theological standpoint, the author of Kings employs a largely narrative-annalistic approach."¹³

All three major sections of Kings emphasize many theological lessons, but each one repeats and reinforces the main motif, the importance of obeying the Mosaic Law to succeed. This motif stands out clearly in the first major section dealing with Solomon's reign (chs. 1-11). The nation of Israel reached the height of its power and prestige in Solomon's day. It began to decline because of Solomon's unfaithfulness and failure to honor the Mosaic Covenant.

One writer observed that the structure of the record of Solomon's reign is as follows. Chapters 1-2 and 11:14-43 draw a frame around the whole history of Solomon's rule. Within this frame two similar sections form the body of the revelation. The first (3:1-8:66) is favorable to Solomon and the second (9:1-11:13) is critical of him.¹⁴ Each of these sections begins with a dream (3:1-15; 9:1-10a), and each ends with a revelation of Solomon's attitude toward God (chs. 6-8; 11:1-13). The first section has two parts. Part one reveals Solomon's domestic policy with sub-sections on women and wisdom (3:16-28), and administration and wisdom (4:1-5:14). Part two deals with Solomon's labor relations and has sub-sections on the contract with Hiram (5:15-18) and the corvée (5:28-33). The second section also has two parts. Part one gives more information about Solomon's labor relations and has sub-sections on the contract with Hiram (9:10b-14) and the corvée (9:15-28). Part two explains Solomon's foreign policy with sub-sections on women and wisdom (10:1-13), and wealth and wisdom (10:14-29). Thus there is both a chiastic and an unfolding structure in chapters 1-11.¹⁵

Constable: 1Ki 5:1--8:66

C. Solomon's Greatest Contribution chs. 5-8

Solomon's outstanding contribution to the nation of Israel, I believe, was the provision he made for her spiritual strength. The writer of Kings gave this much emphasis in his book.

People generally regarded their king as the representative, son, and vice-regent of their chief god in the ancient Near East.⁶² This was really the true relation of Israel's king to Yahweh. People also viewed the temples of the gods as the palaces of those beings and regarded the magnificence of their houses as a reflection of their personal greatness. The temple represented the god.⁶³ Therefore Solomon wanted to portray the greatness of Yahweh by building Him the most glorious temple in the ancient Near East. This would have enabled Israel to fulfill the purpose for which God had raised her up better, namely, to bring people to God (Exod. 19:6; cf. Isa. 42:6-7).

Constable: 1Ki 7:13-51

4. The temple furnishings 7:13-51

The people also saw the glory of Yahweh reflected in the furnishings of the temple. These furnishings came from several sources but all contributed to the proper worship of Yahweh.

Constable: 1Ki 7:13-47

Furnishings outside the temple 7:13-47

This Hiram was obviously a different person from the King of Tyre (5:1). God evidently guided him as he fashioned the furnishings (cf. Exod. 31:1-11).⁸⁰

The two pillars on the temple porch were common features that flanked the main entrances to temples in Syria, Phoenicia, Cyprus, Assyria, and elsewhere in the ancient Near East at this time.⁸¹ Some of these pillars supported the porch roof, but others were free-standing, as these probably were.⁸² In various countries they symbolized various things.⁸³ In Israel their purpose seems to have been to remind the Israelites of Yahweh's establishment of Israel and strength for Israel. Jachin means "He shall establish," and Boaz "In Him is strength" (v. 21).⁸⁴ The lily and pomegranate designs probably symbolized the fertility and fruitfulness of God's blessing and presence.

The "sea" (vv. 23-26) was a reservoir for the temple courtyard. It had a total capacity of 17,500 gallons (2 Chron. 4:5), but it normally held 11,500 gallons (v. 26). It rested on symbols of strength and service (cf. the priests), and symbols of fertility adorned it (v. 24; cf. 6:18).⁸⁵ The 12 bulls may have represented the 12 tribes or Solomon's 12 administrative districts.⁸⁶

The priests evidently used the 10 movable stands (vv. 27-40a) when they butchered sacrificial animals. Each was six feet square, five and one-half feet high, and held up to 230 gallons of water.

The amount of detail the writer included gives us some appreciation of the external beauty, symmetry, glory, and value of the temple. All of this contributed to the greater glory of Yahweh and helped the Israelites appreciate Him.

Constable: 1Ki 7:48-50

Furnishings inside the temple 7:48-50

As in the Mosaic tabernacle, the metals used expressed the glory of God also. The closer to the ark, the throne of Yahweh, the more valuable was the metal. Everything inside the temple was gold or gold plated. Outside the temple there was bronze. While the average Israelite did not see the inside of the temple, he or she would have known of its glory. Perhaps this section (vv. 48-50) is shorter than the former one (vv. 13-47) because the majority of the people, who were not priests, did not see these furnishings.

"The candelabra were arranged down the length of the main sanctuary to give light on these tables (ex. 25:31-40)."⁸⁷

Constable: 1Ki 7:51

David's accessories 7:51

The priests probably placed the treasures David had collected in the rooms of the structure that surrounded the temple (6:5-6) for use in Israel's worship as needed. The temple, then, became the treasury (bank) of Israel in that it housed the nation's greatest treasures.

The writer gave us extensive information about the temple furnishings to increase our awe not only of the temple itself but also of Yahweh's greatness. The temple and all it contained reflected the God who abode there.

Guzik: 1Ki 7:1-51

1 Kings 7 - Solomon's Palace and the Temple Furnishings

A. The construction of Solomon's palace.

1. (1) Solomon builds his house.

But Solomon took thirteen years to build his own house; so he finished all his house.

a. But Solomon took thirteen years to build his own house: 1 Kings 6:38 tells us that Solomon spent 7 years building the temple, but here we learn that he spent 13 years building his house. The temple was glorious, but it seems that Solomon wanted a house that was more glorious than the temple.

i. "It does show the place which his own personal comfort and luxurious tastes had come to occupy in the life of Solomon . . . It is often by such simple, and unexpected tests, that the deepest facts of a human life are revealed." (Morgan)

ii. We could say that Solomon finished the work of building the temple; the Christian cannot say that the work of spreading the gospel of Jesus Christ is finished.

b. So he finished all his house: The following passage describes what a magnificent house Solomon had.

2. (2-12) The splendor of Solomon's palace.

He also built the House of the Forest of Lebanon; its length was one hundred cubits, its width fifty cubits, and its height thirty cubits, with four rows of cedar pillars, and cedar beams on the pillars. And it was paneled with cedar above the beams that were on forty-five pillars, fifteen to a row. There were windows with beveled frames in three rows, and window was opposite window in three tiers. And all the doorways and doorposts had rectangular frames; and window was opposite window in three tiers. He also made the Hall of Pillars: its length was fifty cubits, and its width thirty cubits; and in front of them was a portico with pillars, and a canopy was in front of them. Then he made a hall for the throne, the Hall of Judgment, where he might judge; and it was paneled with cedar from floor to ceiling. And the house where he dwelt had another court inside the hall, of like workmanship. Solomon also made a house like this hall for Pharaoh's daughter, whom he had taken as wife. All these were of costly stones cut to size, trimmed with saws, inside and out, from the foundation to the eaves, and also on the outside to the great court. The foundation was of costly stones, large stones, some ten cubits and some eight cubits. And above were costly stones, hewn to size, and cedar wood. The great court was enclosed with three rows of hewn stones and a row of cedar beams. So were the inner court of the house of the LORD and the vestibule of the temple.

a. The House of the Forest of Lebanon: So much magnificent cedar wood from Lebanon was used to build Solomon's palace that they called it the "House of the Forest of Lebanon." Walking in the richly paneled walls of the palace was like walking in a forest.

i. The forty-five pillars set in the House of the Forest of Lebanon also gave the impression of being in a majestic forest.

ii. 1 Kings 10:16-17 mentions 500 gold shields that were hung in the House of the Forest of Lebanon. Isaiah specifically called this building an armory in Isaiah 22:8.

b. So were the inner court of the house of the LORD: At the end of the detailed, magnificent description of Solomon's palace, the writer also mentions that some of the great architectural features of the palace were also used in the house of the LORD. We are left with the idea that as great as the temple was, the Solomon's palace was better.

i. When one travels in old Europe today, you often come to magnificent cathedrals. These amazing building were mostly built hundreds of years ago at great labor and cost to poor people who could never dream of living in such spectacular places. When their most magnificent buildings were churches, it said something about their values. When Solomon made his palace more spectacular than the temple, it said something about his values. Our most magnificent buildings in the modern world - usually given over to business, shopping, or entertainment - say something about our values.

ii. Haggai 1:3-10 speaks powerfully to those who think more about their house than they do the house of God.

B. Huram makes the temple furnishings.

1. (13-14) Huram - half Israeli and the best craftsman around.

Now King Solomon sent and brought Huram from Tyre. He was the son of a widow from the tribe of Naphtali, and his father was a man of Tyre, a bronze worker; he was filled with wisdom and understanding and skill in working with all kinds of bronze work. So he came to King Solomon and did all his work.

a. Huram from Tyre: This man 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 palace and especially the temple.

2. (15-51) Huram makes the needed furnishings for the temple basically after the pattern of the tabernacle furnishings.

And he cast two pillars of bronze, each one eighteen cubits high, and a line of twelve cubits measured the circumference of each. Then he made two capitals of cast bronze, to set on the tops of the pillars. The height of one capital was five cubits, and the height of the other capital was five cubits. He made a lattice network, with wreaths of chainwork, for the capitals which were on top of the pillars: seven chains for one capital and seven for the other capital. So he made the pillars, and two rows of pomegranates above the network all around to cover the capitals that were on top; and thus he did for the other capital. The capitals which were on top of the pillars in the hall were in the shape of lilies, four cubits. The capitals on the two pillars also had pomegranates above, by the convex surface which was next to the network; and there were two hundred such pomegranates in rows on each of the capitals all around. Then he set up the pillars by the vestibule of the temple; he set up the pillar on the right and called its name Jachin, and he set up the pillar on the left and called its name Boaz. The tops of the pillars were in the shape of lilies. So the work of the pillars was finished. And 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. Below its brim were ornamental buds encircling it all around, ten to a cubit, all the way around the Sea. The ornamental buds 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 two thousand baths. He also made ten carts of bronze; four cubits was the length of each cart, four cubits its width, and three cubits its height. And this was the design of the carts: They had panels, and the panels were between frames; on the panels that were between the frames were lions, oxen, and cherubim. And on the frames was a pedestal on top. Below the lions and oxen were wreaths of plaited work. Every cart had four bronze wheels and axles of bronze, and its four feet had supports. Under the laver were supports of cast bronze beside each wreath. Its opening inside the crown at the top was one cubit in diameter; and the opening was round, shaped like a pedestal, one and a half cubits in outside diameter; and also on the opening were engravings, but the panels were square, not round. Under the panels were the four wheels, and the axles of the wheels were joined to the cart. The height of a wheel was one and a half cubits. The workmanship of the wheels was like the workmanship of a chariot wheel; their axle pins, their rims, their spokes, and their hubs were all of cast bronze. And there were four supports at the four corners of each cart; its supports were part of the cart itself. On the top of the cart, at the height of half a cubit, it was perfectly round. And on the top of the cart, its flanges and its panels were of the same casting. On the plates of its flanges and on its panels he engraved cherubim, lions, and palm trees, wherever there was a clear space on each, with wreaths all around. Thus he made the ten carts. All of them were of the same mold, one measure, and one shape. Then he made ten lavers of bronze; each laver contained forty baths, and each laver was four cubits. On each of the ten carts was a laver. And he put five carts on the right side of the house, and five on the left side of the house. He set the Sea on the right side of the house, toward the southeast. Huram made the lavers and the shovels and the bowls. So Huram finished doing all the work that he was to do for King Solomon for the house of the LORD: the two pillars, the two 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 top of the pillars); the ten carts, and ten lavers on the carts; one Sea, and twelve oxen under the Sea; the pots, the shovels, and the bowls. All these articles which Huram made for King Solomon for the house of the LORD were of burnished bronze. In the plain of Jordan the king had them cast in clay molds, between Succoth and Zaretan. And Solomon did not weigh all the articles, because there were so many; the weight of the bronze was not determined. Thus Solomon had all the furnishings made for the house of the LORD: the altar of gold, and the table of gold on which was the showbread; the lampstands of pure gold, five on the right side and five on the left in front of the inner sanctuary, with the flowers and the lamps and the wick-trimmers of gold; the basins, the trimmers, the bowls, the ladles, and the censers of pure gold; and the hinges of gold, both for the doors of the inner room (the Most Holy Place) and for the doors of the main hall of the temple. So all the work that King Solomon had done for the house of the LORD was finished; and Solomon brought in the things which his father David had dedicated: the silver and the gold and the furnishings. He put them in the treasuries of the house of the LORD.

a. He cast two pillars of bronze: These impressive pillars were actually so noteworthy that they were given names. They were called Jachin and Boaz (mentioned also in 2 Chronicles 3:17).

i. "The one on the right was given the name 'Jachin,' meaning 'He shall establish,' and the one on the left the name 'Boaz,' meaning 'in strength.' " (Dilday)

ii. "In practical terms the pillars were to be an ever-present reminder to each successive king of the fact that he was ruling by God's appointment and by his grace, and that in God lay his strength. Just so ought believers today to be ever mindful of God's grace in their lives and of their utter dependence on him." (Patterson and Austel)

iii. Some believe that the pillars were meant to remind Israel of the twin pillars from the Exodus. The pillar of fire by night and the pillar of cloud by day were constant reminders of the presence of God in the wilderness.

iv. Every time someone came to the house of the LORD in the days of Solomon they said, "Look! There is 'He Shall Establish.' And there is 'In Him Is Strength.'" It set them in the right frame of mind to worship the LORD. When the crowds gathered at the morning and evening sacrifice to worship the LORD, the Levites led the people standing in front of the temple with these two great, bronze pillars behind them. It was always before them: He Shall Establish and In Him Is Strength.

v. One could say that the house of God itself was Jachin and Boaz. That temple was established by God, and built by the strength of God. Every time they looked at that temple, they knew that God liked to establish and strengthen things.

vi. The house of God was a place where people experienced what the pillars were all about. At that house, people were established in their relationship with God. At that house, people were given strength from the LORD. From this building, it should go out to the whole community: "Come here and get established. Come here and receive the strength of God."

b. 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 temple. In addition, Huram made ten lavers of bronze; each laver contained forty baths.

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.

ii. "The volume of the Sea was 2,000 baths, generally calculated to be about 11,500 gallons." (Patterson and Austel)

c. The table of gold on which was the showbread: 2 Chronicles 4:8 says there were 10 tables of showbread. Here they are described collectively as a unit.

d. He put them in the treasuries of the house of the LORD: All these great works of art and articles of great value were placed in the temple. This included the ten carts and the shovels, bowls and other needed utensils for sacrifices.

e. Solomon brought in the things which his father David had dedicated: God told David that he could not build the temple, but David still collected furnishings and treasures for the temple that his son Solomon would build (1 Chronicles 29).

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 1Ki 7:26

15. Did Solomon build a facility containing 2,000 baths (1 Kings 7:26), or over 3,000 baths (2 Chronicles 4:5)?

(Category: misunderstood the author's intent, or copyist error)

The Hebrew verb rendered "contained" and "held" is different from that translated "received"; and the meaning may be that the sea ordinarily contained 2,000 baths. But when filled to its utmost capacity it received and held 3,000 baths. Thus the chronicler simply mentions the amount of water that would make the sea like a flowing spring rather than a still pool. This informs us that 3,000 gallons of water were required to completely fill the sea which usually held 2,000 gallons.

Another solution follows a theme mentioned earlier, that the number in Hebrew lettering for 2000 has been confounded by the scribe with a similar alphabetical number for the number 3,000.

It should be noted that Shabbir (in his debate on 25th February 1998 against Jay Smith in Birmingham, UK) quoted this "contradiction" and added to it saying that if the bath had a diameter of 10 cubits it cannot possibly have had a circumference of 30 cubits as the text says (since 'pi' dictates that it would have a circumference of 31.416 or a 9.549 diameter).

Shabbir made the humorous comment "Find me a bath like that and I will get baptized in it!" But Shabbir did not read the text properly or was just going for a cheap, displaced laugh. Why? Because the text says that it was about 8cm thick and had a rim shaped like a lily. Therefore it depends on where you measure from. The top or bottom of the rim or the inside or outside for the vessel would all give a different diameter; and depending on whether you measure at the top of the rim or at the narrower point, you would get a different circumference.

In other words, Shabbir may well be getting baptized if someone can be bothered to make a replica!

(Haley pg. 382; Light of Life II 1992:192)

Critics Ask: 1Ki 7:23

1 KINGS 7:23—Doesn’t the calculation in this verse represent an inaccurate value of pi?

PROBLEM: According to 1 Kings 7:23 , Hiram constructed a “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.” From this report we learn that the ratio of the circumference to the diameter is three to one. However, this is an inaccurate value of pi which is actually 3.14159.

SOLUTION: This is not an error. The biblical record of the various measurements of the different parts of the temple are not necessarily designed to provide precise scientific or mathematical calculations. Rather, the Scripture simply provides a reasonable approximation. The rounding of numbers or the reporting of approximate values or measurements was a common practice in ancient times when exact scientific calculations were not used.   

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 7 (Chapter Introduction)

Overview

1Ki 7:1, The building of Solomon’s house; 1Ki 7:2, Of the house of Lebanon; 1Ki 7:6, Of the porch of pillars; 1Ki 7:7, Of the porch of judgment; 1Ki 7:8, Of the house for Pharaoh’s daughter; 1Ki 7:13, Hiram’s work of the two pillars; 1Ki 7:23, Of the molten sea; 1Ki 7:27, Of the ten bases; 1Ki 7:38, Of the ten lavers, 1Ki 7:40, and all the vessels.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 7 (Chapter Introduction)

KINGS CHAPTER 7

The building of Solomon’ s house: the house of Lebanon, 1Ki 7:1-5 . The porch of pillars, and of judgment: the house of Pharaoh’ s daughter, 1Ki 7:6-12 . Hiram’ s work of the two pillars of brass, 1Ki 7:13-22 . Of the molten, sea, 1Ki 7:23-26 . Of the ten bases of brass, 1Ki 7:27-37 . The ten brasen lavers: all the vessels of brass and gold, 1Ki 7:38-50 . The dedicated things are brought into the temple, 1Ki 7:51 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 7 (Chapter Introduction)

(1Ki 7:1-12) Solomon's buildings.

(v. 13-47) Furniture of the temple.

(1Ki 7:48-51) Vessels of gold.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 7 (Chapter Introduction)

As, in the story of David, one chapter of wars and victories follows another, so, in the story of Solomon, one chapter concerning his buildings follows another. In this chapter we have, I. His fitting up several buildings for himself and his own use (1Ki 7:1-12). II. His furnishing the temple which he had built for God, 1. With two pillars (1Ki 7:13-22). 2. With a molten sea (1Ki 7:23-26). 3. With ten basins of brass (1Ki 7:27-37), and ten layers upon them (1Ki 7:38, 1Ki 7:39). 4. With all the other utensils of the temple (1Ki 7:40-50). 5. With the things that his father had dedicated (1Ki 7:51). The particular description of these things was not needless when it was written, nor is it now useless.

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

Bibliography

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_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible Series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1(1984):66-82.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 7 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 7

This chapter gives an account of some buildings of Solomon for himself, 1Ki 7:1; and of other things for the use of the temple; of two pillars of brass, 1Ki 7:13; of the molten sea, 1Ki 7:23; and of ten bases, and ten layers on them, 1Ki 7:27; with other utensils and ornaments, 1Ki 7:40.