The building of Solomon’s temple.
In the yeare foure hundred and foure score after the Israelites came from Aegypt, Salomon, the fourth yeare of his reigne, begenneth to build the Temple 2. The principal partes with the greatnes, forme, and ornamentes therof 〈◊〉 described. 38. It is in building seuen yeares.
1And it came to pass in the four hundred and eightieth year after the children of Israel came out of the land of Egypt, in the fourth year of the reign of Solomon over Israel, in the month Zio, (the same is the second month) he began to build a house to the Lord.Or alla fabbrica della casa del Signore fu dato principio l'anno quattrocento ottanta dopo l'uscita de' figliuoli d'Israele dalla terra d'Egitto, l'anno quarto del regno di Salomone sopra Israele, nel mese Zio, viene a dire, nel secondo mese.AND it came to passe in the foure hundred and foure score yeare of the coming forth of the children of Israel out of the Land of Aegypt, in the fourth yeare, the moneth Zio (that is the second moneth) of the reigne of Salomon ouer Israel, he began to build a house to our Lord. 〈…〉Factum est ergo quadringentesimo et octogesimo anno egressionis filiorum Israël de terra Ægypti, in anno quarto, mense Zio (ipse est mensis secundus), regni Salomonis super Israël, ædificari cœpit domus Domino. 2And the house, which king Solomon built to the Lord, was threescore cubits in length, and twenty cubits in breadth, and thirty cubits in height.E la casa, che il re Salomone edificava al Signore, avea sessanta cubiti di lunghezza, venti cubiti di larghezza, e trenta di altezza.the house, which king Salomon built to our Lord, had three score cubites in length, and twentie cubites in br•••h. •nd thirtie cubites in height.Domus autem quam ædificabat rex Salomon Domino, habebat sexaginta cubitos in longitudine, et viginti cubitos in latitudine, et triginta cubitos in altitudine. 3And there was a porch before the temple, of twenty cubits in length, according to the measure of the breadth of the temple: and it was ten cubits in breadth, before the face of the temple.E dinanzi al tempio eravi un atrio lungo venti cubiti, quant'era largo il tempio: e avea dieci cubiti di larghezza in faccia al tempio.And there was a porche 〈…〉 the temple of twentie cubites of length, according to the measure of the bredth of the temple: and it had ten cubites of bredth before the face of the temple.Et porticus erat ante templum viginti cubitorum longitudinis, juxta mensuram latitudinis templi: et habebat decem cubitos latitudinis ante faciem templi. 4And he made in the temple oblique windows.E fece nel tempio delle finestre oblique.And he made in the temple oblique windowes. And he built vpon the wal of the temple loftes round about,Fecitque in templo fenestras obliquas. 5And upon the wall of the temple, he built floors round about, in the walls of the house, round about the temple and the oracle, and he made chambers in the sides round about.E fabbricò degli appartamenti sul muro del tempio all'intorno, sulle mura della casa attorno al tempio, e al santuario fece quasi ale all'intorno.in the walles of the house round about the temple and the oracle, and he made sides round about.Et ædificavit super parietem templi tabulata per gyrum, in parietibus domus per circuitum templi et oraculi, et fecit latera in circuitu.
6The floor that was underneath was five cubits in breadth, and the middle floor was six cubits in breadth, and the third floor was seven cubits in breadth. And he put beams in the house round about on the outside, that they might not be fastened in the walls of the temple.Il piano infimo era largo cinque cubiti, e il piano di mezzo era largo sei cubiti, e il terzo era largo sette cubiti; e posò le travi intorno al tempio al di fuori, talmente che non fossero incastrate nelle mura del tempio.The loft that was vnderneth, had fiue cubites of bredth, & the middle loft was of six cubites in bredth, and the third loft had seuen cubites of bredth. And he put beames in the house round about on the outside, that they might not cleaue to the walles of the temple.Tabulatum quod subter erat, quinque cubitos habebat latitudinis, et medium tabulatum sex cubitorum latitudinis, et tertium tabulatum septem habens cubitos latitudinis. Trabes autem posuit in domo per circuitum forinsecus, ut non hærerent muris templi. 7And the house, when it was in building, was built of stones, hewed and made ready: so that there was neither hammer nor axe, nor any tool of iron heard in the house when it was in building.E nel fabbricarsi la casa, ella fu fatta di pietre lavorate, e intere: e non si sentì rumor di martello, nè di scarpello, nè d'altro strumento di ferro, mentre si edificava la casa.And the house when it was built, was built of stones hewed and perfected: and hammer, and hachet, and al the tolle of y•••• were not heard in the house when it was built.Domus autem cum ædificaretur, de lapidibus dolatis atque perfectis ædificata est: et malleus, et securis, et omne ferramentum non sunt audita in domo cum ædificaretur. 8The door, for the middle side, was on the right hand of the house: and by winding stairs they went up to the middle room, and from the middle to the third.La porta del piano di mezzo era dai lato destro della casa (del Signore): e per una scala a chiocciola si saliva al palco di mezzo, e da quel di mezzo al terzo.The doot• of the middle side was in the wal of the house on the right hand: and by wynding staires they went vp into the middle row me, and from the middle into the third.Ostium lateris medii in parte erat domus dextræ: et per cochleam ascendebant in medium cœnaculum, et a medio in tertium. 9So he built the house, and finished it: and he covered the house with roofs of cedar.E fabbricò la casa, e la messe a coperto: e la coperse con soffitta di cedro.And he built the house, and finished it: he couered also the house with seelings of cedre trees.Et ædificavit domum, et consummavit eam: texit quoque domum laquearibus cedrinis.
10And he built a floor over all the house, five cubits in height, and he covered the house with timber of cedar.E fece gli appartamenti attorno a tutta la casa di cinque cubiti di altezza, e coperse la casa con legname di cedro.And he built a loft ouer al the house fiue cubites of height, and he couered the house with cedre timber.Et ædificavit tabulatum super omnem domum quinque cubitis altitudinis, et operuit domum lignis cedrinis. 11And the word of the Lord came to Solomon, saying:E il Signore parlò a Salomone, e disse:And the word of our Lord came to Salomon, saying:Et factus est sermo Domini ad Salomonem, dicens: 12As for this house, which thou art building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments, walking in them, I will fulfil my word to thee, which I spoke to David thy father.In questa casa, cui tu edifichi (se tu camminerai per la via de' miei precetti, ed eseguirai i miei voleri, e osserverai tutti i miei comandamenti senza mai allontanartene), io confermerò in tuo favore le parole dette da me a Davidde tuo padre.This house, which thou buildest, if thou wilt walke in my preceptes, and doe my iudgementes, and keepe al my commandementes, going in them, I wil establish my word to thee, which I spake to Dauid thy father.Domus hæc, quam ædificas, si ambulaveris in præceptis meis, et judicia mea feceris, et custodieris omnia mandata mea, gradiens per ea, firmabo sermonem meum tibi, quem locutus sum ad David patrem tuum: 13And I will dwell in the midst of the children of Israel, and I will not forsake my people Israel.E io abiterò in mezzo a' figliuoli d'Israele, e non abbandonerò il mio popolo d'Israele.And I wil dwel in the middes of the children of Israel, and wil not forsake my people Israel.et habitabo in medio filiorum Israël, et non derelinquam populum meum Israël. 14So Solomon built the house, and finished it.Salomone adunque fece la casa (del Signore), e la compì,Salomon therfore built the house, and finished it.Igitur ædificavit Salomon domum, et consummavit eam. 15And he built the walls of the house on the inside, with boards of cedar, from the floor of the house to the top of the walls, and to the roofs, he covered it with boards of cedar on the inside: and he covered the floor of the house with planks of fir.E intonacò al di dentro con tavole di cedro le mura della casa, dal pavimento fino alla sommità delle mura, e sino alla soffitta, cui egli coprì al di dentro di legno di cedro: e il pavimento della casata coperse con tavole di abete.And he built the walles of the house on the inside, with cedre loftes, from the pauement of the house to the toppe of the walles, and to the roofes, he couered it with cadre trees on the inside: and he couered the floore of the house with boordes of firre.Et ædificavit parietes domus intrinsecus tabulatis cedrinis: a pavimento domus usque ad summitatem parietum, et usque ad laquearia, operuit lignis cedrinis intrinsecus: et texit pavimentum domus tabulis abiegnis.
16And he built up twenty cubits with boards of cedar at the hinder part of the temple, from the floor to the top: and made the inner house of the oracle to be the holy of holies.E fece di legno di cedro un tavolato di venti cubiti per la parte posteriore del tempio, dal pavimento sino alla soffitta: e ne fece il luogo interior dell'oracolo, il Santo de' Santi.And he built loftes of cedre timber of twentie cubites at the hinder part of the temple, from the pauement to the higher partes: and he made the inner house of the oracle to be Sanctum Sanctorum.Ædificavitque viginti cubitorum ad posteriorem partem templi tabulata cedrina, a pavimento usque ad superiora: et fecit interiorem domum oraculi in Sanctum sanctorum. 17And the temple itself, before the doors of the oracle, was forty cubits long.E il tempio dalla porta dell'oracolo in giù avea quaranta cubiti.Moreouer the temple it self was fourtie cubites before the doores of the oracle.Porro quadraginta cubitorum erat ipsum templum pro foribus oraculi. 18And all the house was covered within with cedar, having the turnings, and the joints thereof artfully wrought, and carvings projecting out: all was covered with boards of cedar: and no stone could be seen in the wall at all.E tutta la casa al di dentro era vestita di cedro, e le incastrature del legname erano fatte con molta arte, e ornate di lavori rilevati di tornio: ogni cosa era talmente coperta delle tavole di cedro, che non compariva neppure una delle pietre della muraglia.And al the house was couered within with cede•, hauing roundels, and the ioyntes therof coningly wrought and the engrauinges standing out: al thinges were couered with bordes: neither could there a stone appeare in the wal at al.Et cedro omnis domus intrinsecus vestiebatur, habens tornaturas et juncturas suas fabrefactas, et cælaturas eminentes: omnia cedrinis tabulis vestiebantur: nec omnino lapis apparere poterat in pariete. 19And he made the oracle in the midst of the house, in the inner part, to set there the ark of the covenant of the Lord.Or egli avea fatto l'oracolo nel fondo della casa, nella parte più interna del tempio, per collocarvi l'arca del testamento del Signore.And he made the oracle in the middes of the house, in the inner part, that he might put the arke of couenant of our Lord there.Oraculum autem in medio domus, in interiori parte fecerat, ut poneret ibi arcam fœderis Domini. 20Now the oracle was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in height. And he covered it, and overlaid it with most pure gold. And the altar also he covered with cedar.L'oracolo avea venti cubiti di lunghezza, e venti cubiti di larghezza, e venti di altezza, ed ei lo coprì, e lo rivestì d'oro purissimo; e lo stesso altare rivestì di cedro.Moreouer the oracle had twentie cubites in length, and twentie cubites of bredth, and twentie cubites in height. And he couered and seeled it with most pure gold and the altar also he decked with ceder.Porro oraculum habebat viginti cubitos longitudinis, et viginti cubitos latitudinis, et viginti cubitos altitudinis: et operuit illud atque vestivit auro purissimo: sed et altare vestivit cedro.
21And the house before the oracle he overlaid with most pure gold, and fastened on the plates with nails of gold.E anche la casa, che è dinanzi all'oracolo, la ricoperse d'oro finissimo, e v'inchiodò le lame (d'oro) con chiodi d'oro.The house also before the oracle he couered with most pure gold, and fastened on plates with nailes of gold.Domum quoque ante oraculum operuit auro purissimo, et affixit laminas clavis aureis. 22And there was nothing in the temple that was not covered with gold: the whole altar of the oracle he covered also with gold.E non eravi parte alcuna del tempio, che non fosse ricoperta d'oro anche tutto l'altare dell'oracolo lo coperse d'oro.And there was nothing in the temple that was not couered with gold: yea and al the altar of the oracle he couered with gold.Nihilque erat in templo quod non auro tegeretur: sed et totum altare oraculi texit auro. 23And he made in the oracle two cherubims of olive tree, of ten cubits in height.E pell'oracolo fece due Cherubini di legno d'ulivo, alti dieci cubiti.And he made in the oracle two cherubs of oliue trees, of ten cubites in height.Et fecit in oraculo duos cherubim de lignis olivarum, decem cubitorum altitudinis. 24One wing of the cherub was five cubits, and the other wing of the cherub was five cubits: that is, in all ten cubits, from the extremity of one wing to the extremity of the other wing.L'una delle ale del Cherubino avea cinque cubiti, e l'altra pure cinque cubiti; viene a dire, che vi erano dieci cubiti, dalla punta a' un'ala fino alla punta dell'altra.One wing of a cherub of fiue cubites, and the other wing of a cherub fiue cubites: that is, hauing tenne cubites, from the end of one wing vnto the end of the other wing.Quinque cubitorum ala cherub una, et quinque cubitorum ala cherub altera: id est, decem cubitos habentes, a summitate alæ unius usque ad alæ alterius summitatem. 25The second cherub also was ten cubits: and the measure, and the work was the same in both the cherubims:Parimente il secondo Cherubino era di dieci cubiti, e della stessa dimensione; ed erano ambedue dello stesso lavoro.Of ten cubites also was the second cherub: in like measure, and the worke was one in both cherubs,Decem quoque cubitorum erat cherub secundus: in mensura pari, et opus unum erat in duobus cherubim, 26That is to say, one cherub was ten cubits high, and in like manner the other cherub.Viene a dire, che l'uno de' Cherubini avea di altezza dieci cubiti, e similmente il secondo Cherubino.that is to say, one cherub had the height of ten cubites, and in like maner the second cherub.id est, altitudinem habebat unus cherub decem cubitorum, et similiter cherub secundus.
27And he set the cherubims in the midst of the inner temple: and the cherubims stretched forth their wings, and the wing of the one touched one wall, and the wing of the other cherub touched the other wall: and the other wings in the midst of the temple touched one another.E collocò i Cherubini nel mezzo del tempio interiore: e i Cherubini aveano le ali distese, e l'una delle ale toccava la parete, e un'ala dell'altro Cherubino toccava l'altra parete: e le altre ale si toccavano l'una l'altra nel punto di mezzo del tempio.And he put the cherubs in the middes of the inner temple: and the cherubs extended their winges, and the one wing touched the wal, and the wing of the second cherub touched the other wal: and the other winges in the middle part of the temple touched ech other.Posuitque cherubim in medio templi interioris: extendebant autem alas suas cherubim, et tangebat ala una parietem, et ala cherub secundi tangebat parietem alterum: alæ autem alteræ in media parte templi se invicem contingebant. 28And he overlaid the cherubims with gold.E ricoperse d'oro anche i Cherubini.He couered also the cherubs with gold.Texit quoque cherubim auro. 29And all the walls of the temple round about he carved with divers figures and carvings: and he made in them cherubims and palm trees, and divers representations, as it were standing out, and coming forth from the wall.E tutte le pareti del tempio le fece ornare all'intorno di scultura, e d'intaglio: e vi fece de' Cherubini, e delle palme, e delle figure diverse, che quasi si staccavano, e sporgevano in fuora dalla parete.And al the walles of the temple round about he graued with diuerse engrauinges and caruing: & he made in them cherubs, and palme trees, and diuerse pictures, as it were standing out of the wal, and coming forth.Et omnes parietes templi per circuitum sculpsit variis cælaturis et torno: et fecit in eis cherubim, et palmas, et picturas varias, quasi prominentes de pariete, et egredientes. 30And the floor of the house he also overlaid with gold within and without.E nella interior parte, e nella esteriore del tempio ricoperse d'oro il pavimento.Yea the pauement also of the house he couered with gold within and without.Sed et pavimentum domus texit auro intrinsecus et extrinsecus. 31And in the entrance of the oracle, he made little doors of olive tree, and posts of five corners,E all'ingresso dell'oracolo fece piccole porte di legno d'ulivo, e l'uscio era un pentagono.And in the entrance of the oracle he made litle doores of the timber of oliuetrees, and fiue corner postes.Et in ingressu oraculi fecit ostiola de lignis olivarum, postesque angulorum quinque. 32And two doors of olive tree: and he carved upon them figures of cherubims, and figures of palm trees, and carvings very much projecting; and he overlaid them with gold: and he covered both the cherubims and the palm trees, and the other things, with gold.E queste due porte erano di legno d'ulivo, e in esse erano scolpite figure di Cherubini, e di palme, e di bassi rilievi, che sporgevano molto in fuora, e le rivestì d'oro: e d'oro ancora ricoperse tanto i Cherubini, come le palme, e tutte le altre cose.And two doores of oliuetimber: and he graued in them pictures of Cherubs, and figures of Palme trees, and grauen workes standing out very much; and he couered them with gold: and he couered as wel the cherubs as the palmetrees, and the other thinges with gold.Et duo ostia de lignis olivarum: et sculpsit in eis picturam cherubim, et palmarum species, et anaglypha valde prominentia: et texit ea auro, et operuit tam cherubim quam palmas, et cetera, auro.
33And he made in the entrance of the temple posts of olive tree foursquare:E all'ingresso del tempio fece le porte di legno d'ulivo quadrate.And he made in the entrance of the temple postes of oliuetimber foure square:Fecitque in introitu templi postes de lignis olivarum quadrangulatos, 34And two doors of fir tree, one of each side: and each door was double, and so opened with folding leaves.E le due porte di legno di abete una da un lato, l'altra dall'altro lato: e l'una, e l'altra imposta erano di due parti, e si apriva, tenendosi unita l'una parte coll'altra.and two doores of firre trees, one agaynst an other: and either doore was duble, and so opened with folding leaues.et duo ostia de lignis abiegnis altrinsecus: et utrumque ostium duplex erat, et se invicem tenens aperiebatur. 35And he carved cherubims, and palm trees, and carved work standing very much out: and he overlaid all with golden plates in square work by rule.E vi fece scolpire de' Cherubini, e delle palme, ed ornamenti, che sporgevano molto in fuora; e ogni cosa ricoperse con lame d'oro, con esattamente giusto lavoro.And he graued cherubs, and palmetrees, and engrauinges appearing very much: and he couered al with golden plates in square worke by rule.Et sculpsit cherubim, et palmas, et cælaturas valde eminentes: operuitque omnia laminis aureis opere quadro ad regulam. 36And he built the inner court with three rows of polished stones, and one row of beams of cedar.E fabbricò l'atrio interiore di tre ordini di pietre lavorate e un ordine di legname di cedro.And he built the inner court with three rowes of stones polished, and one rowe of ceder timber.Et ædificavit atrium interius tribus ordinibus lapidum politorum, et uno ordine lignorum cedri. 37In the fourth year was the house of the Lord founded, in the month Zio:Furon gettati i fondamenti della casa del Signore l'anno quarto nel mese Zio:In the fourth yeare was the house of our Lord founded in the moneth of Zio:Anno quarto fundata est domus Domini in mense Zio: 38And in the eleventh year, in the month Bul. (which is the eighth month) the house was finished in all the works thereof, and in all the appurtenances thereof: and he was seven years in building it.E l'anno undecimo nel mese di Bui (che è l'ottavo mese) fu terminala la casa in tutte le sue parti, e riguardo a tutti i suoi utensili: e (Salomone) la fabbricò in sette anni.and in the eleuenth yeare in the moneth Bul (that is the eight moneth) the house was perfected in al the workes therof, and in al the implementes therof: and he was building it seuen yeares.et in anno undecimo, mense Bul (ipse est mensis octavus), perfecta est domus in omni opere suo, et in universis utensilibus suis: ædificavitque eam annis septem.
6:1
Year of the World 2092, Year before Christ 1012.; 2 Paralipomenon iii.
Calmet
Eightieth year. This chronology meets with the approbation of most people. See Usher. (Chap. 12.) Some, however, find a difficulty in reconciling it with Acts 13:20., which seems to attribute 450 years to the government of the judges. (Calmet)
Septuagint have 440; Josephus 592, though Ruffin neglects the 90 in his version; Petau 520; Severus 582; Clement of Alexandria 566; Vossius 580; Cano 590; Serarius 680.
Haydock
Houbigant would read 350 in the Acts. But Capellus would add 100 here, etc. (Haydock)
Menochius
Second of the sacred year, corresponding with our April. Syriac, Chaldean styles it "of the splendour of flowers." (Menochius)
Haydock
The Hurons, and other nations of America, call this "the moon of plants;" the Flemings, "the month for mowing," Grasmaand. Our Saxon ancestors gave descriptive names to the months. See Verstegan. (Haydock)
Haydock
At first, the Hebrews only described the months by their order; "first, second," etc. In Solomon's time we begin to find other names, taken from the Phenicians, (Scaliger) Chaldean names were adopted; (Haydock) 1. Nisan; 2. Jar; 3. Sivan; 4. Tammus; 5. Ab; 6. Elul; 7. Tisri; 8. Marshevan; 9. Casleu; 10. Thebet; 11. Schebet; 12. Adar; (Calmet) 13. Veadar, the intercalary month, when requisite, according to the lunar system, which was not perhaps yet adopted. Each of these months generally corresponded with two of ours; Nisan with the end of March and the beginning of April, etc. Septuagint here take no notice of Zio, though they do, ver. 37. (Haydock)
Usher
The temple was begun on Monday, May 21, in the year of the world 2992. (Usher)
Button
It was finished in the year of the world 3000, or in the following year, when it was solemnly dedicated. (Button.)
6:2
Calmet
House. Hebrew Habayith, "the palace" of the God of Israel, where the priests alone had access. It was surrounded by various courts and apartments, as the ancient temples were very different from ours. All these appendages sometimes go under the common name of the temple. (Calmet)
Cubits. The common one contained half a yard. The sacred cubit amounted to 21,888 inches. (Arbuthnot) (Ezechiel 43:13.)
Haydock
Calmet makes the cubit consist of 24 fingers' breadth, or little less than 20 inches of the French measure, which is greater than ours. (Haydock)
Calmet
Hence the temple would be 102 feet 6 inches long, 34 feet 2 inches broad, 51 feet 3 inches high to the ceiling. (Calmet)
Menochius
The walls are not included; else the breadth would be almost 60 cubits, the length 100, and the height 50. (Vallalpand 2:5, 14.) (Menochius)
6:3
Haydock
Temple. The porch was of the same height as the temple, though we read that it wa 120 cubits high, 2 Paralipomenon 3:4. But one word seems there to have been substituted for another, (Calmet) unless it might resemble a high tower. (Haydock)
Josephus
Before the porch were placed the two brazen pillars. The interior of it was highly adorned by Herod. (Josephus, Antiquities 15:11.)
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Haydock
Oblique windows. Which were made slanting, that the light might be more easily communicated within. (Haydock)
Menochius
On the outside they were not so large. (Worthington) (Menochius)
Haydock
Hebrew, "windows to see through, shut," with lattices, (Calmet) or blinds. Protestants, "he made windows of narrow lights." (Haydock)
Calmet
Curtains might be hung before them, as no glass was yet used. (Calmet)
Calmet
These windows occupied the five cubits above the chambers, which were built on the west end, and on the sides of the temple, 15 cubits high. (Calmet)
Menochius
No windows were permitted in the holy of holies. (Menochius)
6:5
Upon the wall. That is, joining to the wall.
He built floors round about. Chambers or cells adjoining to the temple, for the use of the temple and of the priests, so contrived as to be between the inward and outward wall of the temple, in three stories, one above another.
Challoner
The oracle. The inner temple or holy of holies, where God gave his oracles. (Challoner)
Haydock
Sides. Protestants, "he made chambers round about." (Haydock)
Haydock
Some think that buttresses were used, to strengthen the building. Septuagint, "ribs," (Menochius) or sides. But there seem rather to have been three off-sets; so that the wall kept decreasing in breadth, as it grew higher, (Haydock) every ten cubits, (Ezechiel 41:6.; Menochius) and thus the upper chamber was two cubits broader than the lowest. The beams might thus rest upon the walls, and be easily changed. (Haydock)
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Calmet
Temple. This was done for greater respect, and that the walls might not be injured. Ezechiel (xli. 6,) counts 33 chambers on the three sides. St. Jerome seems to double that number; while Josephus acknowledges only 30. (Calmet)
Salien has 42, or 14 in each story.
6:7
Challoner
Made ready, etc. So the stones for the building of God's eternal temple, in the heavenly Jerusalem, (who are the faithful) must first be hewn and polished here by many trials and sufferings, before they can be admitted to have a place in that celestial structure. (Challoner)
Worthington
Those who have the happiness to be chosen, will be no more disturbed with the noise or inconvenience of persecution, (Haydock) which they ought to bear in silence upon earth. (Worthington)
Grotius
Building. Screw nails were probably used. The ancient Romans wrought the mouldings, etc., of their pillars, after they were erected. The Rabbins pretend that a little worm, or stone schamir, which was brought from the earthly paradise by an eagle, or by the devil, Asmodeus, polished all the stones. Maimonides has even written a book on this famous worm. (Grotius)
Calmet
Theodoret (q. 23.) also asserts, without proof, that the stones were found ready cut, in the quarry, and that they had only to be polished. We may form a grand idea of the workmen employed by Solomon, when we consider that they were able to prepare all things, with such exactitude, at a distance. (Calmet)
6:8
Calmet
Middle side. Septuagint, "lower story." (Calmet)
Haydock
"The door of the lower story (rib or side, pleuras; Chaldean, the lower appendage) was under the right wing of the house, and a winding staircase led to the middle, and from the middle to the third story. (Haydock)
This sense is very clear. Hebrew intimates that the staircase was round like a screw, and was formed in the wall, at one end of the rooms.
Calmet
Right hand of those who entered the temple, or on the north; though the south is commonly thus designated. The doors opened into the porch, as the temple was not to be made a thoroughfare. (Calmet)
6:9
Haydock
Roofs. Protestants, "beams and boards of cedar." None of the stones appeared within, ver. 18. (Haydock)
6:10
Calmet
Height. To prevent the excessive heats. Five other cubits were also subtracted, ver. 20. Some translate, "he made also stories of all the temple, each five cubits high;" so that the three stories occupied half the height of the walls, which were 30 cubits in height, ver. 2. (Calmet)
Calmet
Covered. Hebrew, "took (or bound together) the house," etc. The roof was flat. (Calmet)
Menochius
Villalpand maintains the contrary, (in Ezechiel xli.) with Sanchez, etc. Salien gathers from many of the ancients, that the floor here mentioned, was a balustrade, or the pinnacle of the temple, (Matthew iv.) where people might walk or pray. (Menochius)
6:11
Haydock
Saying. By the prophet Ahia, as the Jews suppose he was sent thrice to Solomon. The temple had been commenced two years; (Salien) or this apparition took place after the dedication, and is related more at length; (chap. 9:2.; Calmet) though the former opinion seems more agreeable to the context, art building, etc. Instead of as for, (Haydock) we might supply stabit. "This house....shall stand;" (Salien) or simply, God looks down upon the building with complacency, and says, "This is the house," by way of eminence. As thou hast endeavoured to honour my name, I will not only fulfil my promises to David, but I will be ever ready to grant thy just requests, in this holy place, provided thou continue faithful, with thy subjects, and obey my commands. (Haydock)
6:15
Fir. Or perhaps of another species of cedar, resembling the juniper-tree. It is found in Phoenecian and in Lycia. See 3 Kings 5:8. It is doubted whether the sanctuary was also boarded, as we read that it was paved with marble. Hebrew, "with precious or costly stones," 2 Paralipomenon 3:6. But boards might be laid upon them, as they were on other parts of the temple. The magnificence of Solomon appears in his using such costly things, even where they would not be exposed to view. The floor was again covered with plates of gold, ver. 30.
6:16
Challoner
The inner house of the oracle. That is, the sanctuary, which he separated from the other part of the temple, with this partition of cedar, instead of the veil, which in the tabernacle of Moses hung before the sanctuary. (Challoner)
Haydock
It was a square of 20 cubits, extending from the western end. (Haydock)
Calmet
Hither none but the high priest was allowed to enter, and he but once a year. (Calmet)
6:17
Haydock
Itself. Where the priests were stationed. This part was double the length, but of the same breadth, as the most holy place. (Haydock)
6:18
Calmet
Out. Hebrew, "and the cedar boards of the house within, were carved with knops (fruits) and open flowers," (Haydock) alternately. (Calmet)
Worthington
At all. So the bones in the human body, though concealed, strengthen it; and monks, in their deserts, fortify the Church. (Worthington)
6:20
Pure gold. Hebrew, "reserved" by David, or "gold locked up," as most precious. Thin plates were laid on, so as to fit all the various mouldings, flowers, etc.
6:21
Haydock
Before, ver. 17. The holy and the most holy place were equally covered with plates of gold. (Haydock)
Haydock
Hebrew, "So Solomon overlaid the inner temple with gold reserved, and he made a partition with chains of gold, before the sanctuary, and he overlaid it with gold." (Haydock)
the chains were destined to fasten the doors, before locks were invented.
6:23
Calmet
Olive. Hebrew, "trees full of oil or resin," distinguished from olive trees, 2 Esdras 8:15. Vatable translates, "pine;" others, "cypress-wood." (Calmet)
Menochius
Height. Their gigantic stature served to denote the magnificence and greatness of God. They looked towards the east. (Menochius)
Calmet
Their wings extended equalled their height; so that the two cherubims occupied the whole space from north to south, (Haydock) covering the smaller cherubim of Moses. They only reached half the height of the sanctuary. Their form is not clearly ascertained. See Exodus 25:18. (Calmet)
Haydock
What will the Iconoclasts say to these images, which adorned not only the temple, which the people might behold, but also the most sacred place? (Haydock)
Menochius
Villalpand and Salien suppose, that a cherub resembled a young man in the higher parts, adorned with four wings of an eagle and a lion's skin, round his breast and shoulders, while his feet were like those of a calf. (Menochius)
Ezechiel seems to insinuate that, in the temple, the cherubim had two faces, one of a man and another of a lion, each looking at palm-trees; as these were placed alternately with cherubim, round the walls, Ezechiel 41:18, 19.
6:29
Calmet
And divers, etc. Hebrew, "and open (full-blown) flowers within and without" the sanctuary. We read also of chains of gold connected together, 2 Paralipomenon 3:5. The palm-trees might resemble pillars of the Corinthian order. (Calmet)
Haydock
It is clear that sacred pictures were authorized to be set up in the temple, for God's honour, (Worthington) though the Jews were so prone to idolatry. (Haydock)
6:31
Calmet
Corners, each piece being, perhaps, a cubit in length, so that the two folding-doors would contain ten cubits, or half the wall. But Ezechiel only assigns six cubits to this door, and ten to that of which opened into the holy place. Hebrew, "the lintel and the side posts, a fifth" of the wall; in which sense, the door must not have been above four cubits. So ver. 33, four-square is translated also, "a fourth part." But it does not appear to what it refers. Rebihith sometimes means four-square; and why may not chamishith here signify pentagonal? (Calmet)
Menochius
Many suppose that the gate of the sanctuary was of this form, (Haydock) ending in a point at the top; unless the posts were carved so as to have five angles, like a pillar. (Ribera, Templ. 2:8.) (Menochius)
6:32
Haydock
And carvings, etc. Hebrew, "and flowers full-blown." The term anaglypha, denotes a sculpture in relievo, (Calmet) or projecting. (Haydock)
6:34
Fir-tree, or some species of cedar, ver. 15.
Menochius
Double. In the large doors, other smaller were made, that the priests might pass more easily. (Menochius)
Menochius
And so, etc. Literally, "and holding each other, was opened." Both the great and the small doors might open at the same time; (Sanchez) or rather the latter would afford a passage, while the great folding doors were shut. (Menochius)
Calmet
Perhaps both the doors of the holy place and of the sanctuary were so connected, that both opened together. (Tract. Middot. 4:1.) (Calmet)
Haydock
But the sanctuary would never be thus exposed to public view. Protestants, "two leaves of one door were folding," etc. (Haydock)
6:35
And carved, etc. Hebrew, "and open flowers, (as ver. 32) and overlaid them with gold, fitted upon the sculpture;" (Haydock) so that the shape of every thing appeared.
6:36
Court of the priests.
Menochius
Cedar. Some think that the court was surrounded with galleries, supported on three rows of pillars; or one gallery was above another, on pillars of stone, with a third supported by cedar pillars. (Menochius)
Villalpand
But Josephus takes no notice of these galleries. Others think that the wall of separation consisted only of two rows of stone, with a third of wood, in all three cubits high. (Josephus, [Antiquities?] 8:2.) (Villalpand)
Haydock
But the sacred writers seem rather to indicate, that beams of cedar were fixed in the walls, at the distance of three courses of stone, even to the top. This mode of architecture is clearly mentioned, 3 Kings 7:12., 1 Esdras 6:3, 4., and 5:8., and Habacuc 2:11. The ancients admired such a variety, and deemed the building more solid. (Vit. 1:5.) Eupolemus (ap. Eusebius, praep. 9:34.) takes notice, that these beams were fastened together, in the temple, by hooks of copper, weighing each a talent. (Haydock)
Calmet
Such was the structure of the inner court. (Calmet)
6:38
Menochius
Bul, afterwards styled Marchesvan. Pagnin thinks that the former name alludes to "the inundation" of rain, at that season, corresponding with our October and November. Chaldean, "the month of collected fruits." (Menochius)
Calmet
Years. Six months are neglected, (see 3 Kings 2:11.) and as many are redundant, 3 Kings 7:1. Odd numbers are often treated in this manner. (Calmet)
Pliny
It is wonderful that Solomon could complete this most stupendous structure (Haydock) in so short a time. All Asia was 200 years in building the temple of Diana, at Ephesus, and 400 more in embellishing it. (Pliny, [Natural History?] 36:12.)
Haydock
It is reported that 360,000 men were employed for twenty years, to build a pyramid of Egypt; (Calmet) which was designed, perhaps for no other purpose but to shew the pride and magnificence of the king while living, and to contain his ashes after death. Many of the materials for the temple had indeed been collected by David, (1 Paralipomenon xxii.) so that Solomon was enabled to finish it in a much shorter time than his own palace, which took him almost thirteen years to bring to perfection. They were almost contiguous to each other, though built on separate hills. The temple occupied the whole of Moria, which was levelled a great deal, to allow space sufficient for such an amazing structure. It was thus founded upon a rock, as an emblem of the perpetuity of the true religion, which has subsisted from the beginning of the world: as may be seen at large in Dr. Worthington; who, on this occasion, gives a retrospective view of what had taken place in the Jewish state, with respect to this most important subject, during the fourth age, or for the space of the last 480 years. See Douay Bible, p. 701, etc. We may be dispensed from repeating these things after him, as they are already, for the most part, observed in the notes; where the attentive reader cannot fail to remark, that the law of the Old Testament was only a figure of that which all must now embrace. I am not come to destroy, (the law or the prophets) says our Saviour, (Matthew 5:17.) but to fulfil, by accomplishing all the figures and predictions, and by perfecting all that was imperfect, though suitable for the state of mortals in former ages. Children cannot rationally be required to attain, at once, the perfection of manhood. The painter first marks the outlines, which the colouring is calculated to efface, yet so as to render the picture more beautiful. "The cunning Jew" would therefore, in vain, allege the greater antiquity of his religion, as it prefigured and foretold the author and finisher of our faith. And Protestants will act very childishly if they suppose, with Mr. Slack, a Methodist preacher, at Whitby, that this can in any degree enervate the argument of Catholics, who always arraign them before the tribunal of the apostolic ages, in which they confess our bishops, Linus, etc., existed, and were ordained by the apostles themselves. "Setting aside the apostles, Linus, agreeably to the common opinion, was the first bishop of the Roman see, who was ordained before the martyrdom both of Peter and Paul." Campbell, 12 lect., quoted by Mr. Slack; (p. 63) who says that he was the first pope, and of course, that our religion mounts up to the age of the apostles; and, if he thinks to evade this difficulty, by saying, that the Jewish religion was more ancient still, and yet rejected, we may desire him to point out where the Scripture mentions that the religion of Christ was to be rendered more perfect than he left it; as we know from that source, that he was to establish a new law, founded on better promises than those which had been made to the Jew? How will this state of fluctuation, and this relapsing into abominable errors and idolatry, for many hundred years, accord with the promises of Christ? (Matthew xxviii., etc.) (Haydock)
Calmet
Building it. The dedication was deferred till the following year, probably on account of the jubilee recurring at that time. (Usher, the year of the world 3000.) (Calmet)
Haydock
But this is very uncertain. Salien fixes upon the year 3030, which was not a year of jubilee; and he rather thinks that the delay was occasioned by the vessels, the brazen sea, etc., which had to be brought from the other side of the Jordan. We may also recollect, that the rainy season was set in before the temple was quite finished; so that it would have been very inconvenient for all Israel to assemble at that time. After the dedication, the temple continued to be adorned, till it was destroyed by Nebuchadonoser, (Haydock) in the year 3416, and lay in ruins fifty-two years, when the Jews were authorized by Cyrus to rebuild it. They could not however finish the work, so as to proceed to a fresh dedication, till the reign of Darius Hystaspes, in the year 3489. Herod undertook to rebuild (Button) the greatest part of this second temple, and to adorn it, in the most magnificent manner, in the year 3986. This place was honoured by the presence of the Son of God, who foretold the destruction, which took place within that generation, [in] A.D. 70. (Haydock)
6:5
Upon the wall, i. e., joining to the wall.—Ibid. He built floors round about.... Chambers or cells adjoining to the temple, for the use of the temple and of the priests, so contrived as to be between the inward and outward wall of the temple, in three stories, one above another.—Ibid. The oracle.... The inner temple or holy of holies, where God gave his oracles.
6:7
Made ready, etc.... So the stones for the building of God’s eternal temple in the heavenly Jerusalem, (who are the faithful,) must first be hewn and polished here by many trials and sufferings, before they can be admitted to have a place in that celestial structure.
6:4
Narovv vvithout & broad vvithin.
6:7
〈…〉
6:16
Holie of holies or most holie place.
6:18
Stones in buildinges, and bones in •••ng bodies represent the state of religious persones who being hidde in their Monisteties and c•ll•s, so much the more fortifie the Church, by how much 〈◊〉 they appeare abrode. because their office is not to t••ch, but to mourne. S. Bernard. Ser. 64.
6:29
It is a clere 〈◊〉 that al •ar ued & grauen pictures, or images were not vnlawful, but were religiously made & sette in the holie Temple, for the more honour of God.
6:37
The end of the fourth age.
6:1
Origen † AD 254 Origen's Commentary on the Gospel of John 10.22
… For it is written in the third Book of Kings, that they prepared the stones and the wood three years, and in the fourth year, in the second month,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… 18 .) Then the settlement. “And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot.” ( v. 19 .) And the time was long; four hundred and fifty years. “And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.”
6:4
Origen † AD 254 Origen's Commentary on the Gospel of John 10.25
… creation, and Hiram for the man whom he assumed, from the constraint of men—for the word Tyrians means “constrainers”—the man who derived his birth from nature, and being filled with all manner of art and wisdom and understanding, was brought in to cooperate with the first-born of all creation, and to build the temple. In this temple there are also windows,
6:7
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.5
5. “Lo, we heard of the same at Ephrata” ( ver. 6 ). What? A place for the Lord. “We heard of it at Ephrata: and found it in the plains of the forests.”
6:8
Origen † AD 254 Origen's Commentary on the Gospel of John 10.24
… Is it not living stones that are hewn without any noise or tumult somewhere outside the temple, so that they are brought ready prepared to the place which awaits them in the building? And there is some sort of an ascent about the temple of God, not with angles, but with bends of straight lines. For it is written,
6:10
Origen † AD 254 Origen's Commentary on the Gospel of John 10.24
… For it is written, “And there was a winding staircase to the middle, and from the middle to the third floor;” for the staircase in the house of God had to be spiral, thus imitating in its ascent the circle, which is the most perfect figure. But that this house might be secure five ties are built in it,
6:16
Origen † AD 254 Origen's Commentary on the Gospel of John 10.24
… But the place of the happier stones appears to be that called Dabir,
6:21
Origen † AD 254 Origen's Commentary on the Gospel of John 10.24
… But the place of the happier stones appears to be that called Dabir, where the ark of the covenant of the Lord was, and, as I may say, the handwriting of God, the tables written with His own finger. And the whole house is overlaid with gold; “the whole house,” we read,
6:23
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.17
… Hast thou not heard that he put out the eyes of the king, after he had already seen his children slain ? Hast thou not heard that he brake in pieces the Cherubim? I do not mean the invisible beings;—away with such a thought, O man ,—but the sculptured images, and the mercy-seat, in the midst of which God spake with His voice
6:1
Verse 1. AND IT CAME TO PASS IN THE FOUR HUNDRED AND EIGHTIETH YEAR OF THE GOING OUT OF THE CHILDREN OF ISRAEL FROM THE LAND OF EGYPT, IN THE FOURTH YEAR, IN THE MONTH ZIO (THE SAME IS THE SECOND MONTH) OF THE REIGN OF SOLOMON OVER ISRAEL, THE HOUSE OF THE LORD BEGAN TO BE BUILT. — Therefore Josephus wrongly reckons from the departure of the Hebrews until the building of the temple 592 years (for thus Ribera shows it should be read in Josephus, lib. I De Templo, cap. I, not 612 as the Latin codices of Josephus now have); and Bede reckons 490 years, Sulpitius 588, Theophilus 602, Cedrenus 672, Philastrius 713, Serarius here in cap. vii reckons 680 years. All these things indeed contradict this place, where the Hebrews, the Septuagint, the Chaldeans and the Latin text consistently reckon only 480 years, whose computation I have precisely assigned through the years of the Judges in Judg. cap. III, 13. Note here that the Roman Septuagint has only 440 years, but they do not count the 40 years during which the Hebrews wandered in the desert; wherefore they understand the departure from Egypt as completed, and under it they comprehend the entrance into the promised land, which occurred in the fortieth year from the departure from Egypt. But the Septuagint, the Complutensian and the Royal editions have, like our text and the Hebrews, namely 480 years. Solomon therefore began to build the temple in the fourth year of his reign, in the second month; but he completed it in the eleventh year in the eighth month, as is said in verse 37. Whence it follows that this building lasted seven years and seven months precisely. But Scripture passes over the seven months as something trifling, and assigns only the complete number of years. The temple therefore began to be built in the year of the world 2933, which was 1276 years from the flood, 1017 years before the birth of Christ, according to the Chronological table which I prefixed to the Pentateuch. Furthermore, Josephus says the temple was built in the twelfth year of Hiram king of Tyre, and from there he reckons 143 years until the building of Carthage, which Dido founded sailing from Tyre to Africa. But an error crept into Josephus's reckoning, for not 143, but only 125 years elapsed, as is arithmetically demonstrated from the number of years of the kings of Tyre who succeeded Hiram, which Josephus recounts, by Salianus in the year of the world 3166, at the end of which he himself asserts Carthage was founded, which was the tenth year of Joas king of Judah, and the 28th of the prophet Elisha, although various writers write variously about this matter. Furthermore, why the years of the building of the temple are reckoned here from the departure of the Hebrews from Egypt, the cause is given by Bede, Abulensis, and from them by Pineda, lib. V, cap. v, namely that God then first brought His people under the form of a commonwealth and fortified them with certain rites and certain laws of holy religion and faith. Therefore, when the very spacious and most holy temple of that same religion was being built, and by its erection and establishment other altars or religious places had to cease; finally, when religion and the commonwealth were about to receive the greatest increase, it was necessary to designate the beginnings of that same religion and commonwealth. The place of the building of the temple is described in II Paral. cap. III, verse 1, where it is said: "And Solomon began to build the house of the Lord in Jerusalem in mount Moria (where Abraham was commanded to immolate Isaac, Gen. XXII), which had been shown to David his father, in the place which David had prepared in the threshing floor of Ornan the Jebusite." Hence also Christ there, namely on mount Calvary, which is part of mount Moria, crucified Himself and offered Himself as a victim to God for the salvation of the world. For the immolation of Isaac, and of all the victims in the temple, foreshadowed this. Finally, the temple was built in a place belonging to the tribe of Benjamin, as all interpreters teach, and it is evident from Deut. XXXIII, 12. Thus also Plato, lib. VII Politic., and Aristotle, lib. VI De Legibus, teach that temples should be built on mountains, so that they may be visible from afar, and nearer to heaven and to God. In the month Zio, — the Hebrews now read in the month Zif, because for vau as a vowel with the point cholem, they read vau as a consonant without the point. The same month is called in Hebrew איר iiar from אור or, that is, light, splendor. Whence the Chaldean translator rendered it, in the month of the opening or splendor of flowers, because in that month buds and flowers open themselves, and their greenness and beauty then shine forth. THE SAME IS THE SECOND MONTH — which partly corresponds to our April, partly to May, just as the first month of the Hebrews called Nisan partly corresponds to our March, partly to April, which time is most suitable for building.
6:2
Vers. 2. The house (temple) however, etc., had sixty cubits in length, and twenty cubits in breadth, and thirty cubits in height. — You will say: In II Paralipomenon IV, 4, it is said: "Moreover the height was one hundred and twenty cubits." I answer, the height of the temple up to the first floor, or up to the first story, was thirty cubits, as is said here: but the height of the same up to the highest floor, or up to the highest roof and pinnacle, was 120 cubits, as is said in the book of Paralipomenon. For there was as it were another building above the temple; where the treasures of the temple, votive offerings, vows, likewise the old tabernacle of Moses and the altar of David, etc., were stored; thus Eucherius, Angelomus, Abulensis and interpreters throughout. See Ribera, book I On the Temple, chapter v, and Villalpandus, page 267. Here also the boy Joas, and afterwards king, lay hidden, says Cajetan, fleeing Athaliah who was slaying the sons of the king, IV Kings 11, 3. Such height and mass of the temple was sustained by thick walls of the walls which bore it. The walls moreover were supported by their pilasters (commonly called pilasters) and antae, concerning which see Villalpandus. Moreover from this temple one ascended to the stories by a spiral staircase, concerning which verse 8: "And by the spiral staircase, he says, they ascended into the middle story (floor), and from the middle into the third." Finally, when the Jews after their return from Babylon rebuilt the temple burned by the Chaldeans, they raised it to only sixty cubits in height, because Cyrus forbade it to be built higher, fearing lest the Jews rebelling should make a fortress of the temple, as is evident from I Esdras chapter vi, and from Josephus. Allegorically Angelomus: "The length of the house of God, he says, designates the long-suffering of the Church, which Again in II Paralipomenon III, 3, it is said that Solomon built sixty cubits in length in the first measure, that is before the distinction of the Holy Place from the Holy of Holies, the first measure of the length of the whole temple was sixty cubits, which measure was then distinguished and divided in such a way that from it the Holy Place had 40 cubits, and the remaining twenty the Holy of Holies had. Thus Vatablus: otherwise Abulensis. The first measure of the temple, he says, was length, because first they built both walls of the temple lengthwise, then the transverse walls widthwise. in the exile of her pilgrimage patiently endures all adversities, until she arrives at the homeland which she awaits. Breadth suggests charity, which with dilated bosom of mind delights to love not only friends in God, but also enemies for the sake of God: until the time comes when, either having converted enemies to her peace, or having utterly destroyed all enemies, she may rejoice with friends alone in God. Height announces hope of future retribution, in the sight of which she willingly despises all lowest things, whether those that soothe or those that oppose: until, having transcended both, she may deserve to see the good things of the Lord in the land of the living."
6:3
Vers. 3. AND THE PORCH WAS BEFORE THE TEMPLE TWENTY CUBITS IN LENGTH, ACCORDING TO THE MEASURE OF THE BREADTH OF THE TEMPLE: AND IT HAD TEN CUBITS IN BREADTH BEFORE THE FACE OF THE TEMPLE, — that is to say, so that these ten cubits of breadth of the porch should be joined not to the breadth, but to the length of the temple, because the breadth of the porch was smaller, namely ten cubits only, than the breadth of the temple, which was twenty cubits, wherefore it could neither be joined nor made equal: it was therefore joined to the length of the temple. Moreover the length of the porch was the same as the breadth of the temple, namely twenty cubits; wherefore it was joined and made equal to it: but the breadth of the porch, which was ten cubits, was joined to the length of the temple, which was sixty cubits, so that with the breadth of the porch added, the temple with the porch would have seventy cubits in length and twenty cubits in breadth. Thus Ribera and others. This porch of the temple was a vestibule added to the Holy place, or the anterior part of the temple, equally for elegance and magnificence, as for use. The first Christians imitated this, who for the same reasons added porches to their temples, such as may be seen in Rome in the Basilica of St. Peter, St. Mary Major, St. John Lateran, St. Lawrence, St. Cecilia, etc., and this for manifold use. For in the porches remained the excommunicated, penitents, catechumens, to whom it was not permitted to enter the temple and hear Mass. Likewise the poor, beggars and pilgrims, who when the basilica was closed after dinner or at night, prayed in the porch and spent the night there. Furthermore, those who in the temple received letters and messages concerning domestic or secular matters, would go out from the temple, where it was not fitting to dispatch and handle such things, into the porch, and there they would conduct them. In the porch also were prepared seats, benches, ornaments and other things to be brought into the temple. Moreover the temple, says Angelomus and Eucherius, "was turned toward the East, just as the tabernacle also was, and had the door of the porch from the East opposite the door of the temple, according to which the historian of the Jews Josephus most clearly teaches, so that the equinoctial sun rising could with the direct rays of its light through three doors, namely of the porch, and of the temple and of the oracle, suffuse the ark of the covenant." Whence allegorically by this porch are signified the saints who preceded Christ, namely the Patriarchs and Prophets, who first received the rising sun of justice for this world, and gave testimony to the Lord being born in the flesh, whether by living, or by preaching, or by being born, or even by dying, says Angelomus and Eucherius. Finally some think this to be the porch of Solomon, in which Christ and the Apostles taught; thus Abulensis, Titelmanus, Jansenius, cap. xciii Concord. Evangel.; but they are mistaken: for this porch was near the Holy place before the court of the priests, into neither of which it was permitted for Christ and the Apostles to enter, because they were not priests of the old law. See what I have said concerning the porch of Solomon in Acts cap. III, vers. 11.
6:4
Vers. 4. AND HE MADE IN THE TEMPLE WINDOWS OBLIQUE. — In Hebrew שקפים אטמים schekuphim atumim, that is, looking closed, that is, as the Chaldean [version has it], open on the inside, closed on the outside, namely wider inwardly, narrower outwardly (perhaps also covered with lattices: whence the Septuagint translates them as latticed or reticulated) and therefore "oblique," as our [translator] rendered it, so that namely they might admit more light: because, as the Opticians or Perspectivists teach, in these oblique windows the solar rays coming from without intersect themselves on the outer surface of the window, where the place is narrower, and then they dilate, and spread far and wide throughout the house (whence Symmachus for oblique translated "arrow-like," which namely emit light like an arrow), thus indeed the light of the sun enters the house by the manner of an inverted pyramid. Thus St. Jerome in chapter XLI of Ezekiel, Ribera, book I On the Temple, chapter XIII, Eucherius, Angelomus and others. Hear St. Jerome in chapter XLI of Ezekiel: "Moreover windows were made in the manner of a net, like lattices, so that they might be closed not with mirror stone, nor with glass, but with woods interlaced and carved (in place of which in the Hebrew you have oblique windows), which were in three parts only of the temple, namely to the right, and to the left, and behind, that is to the South and to the North, and to the West. But the Eastern part had no windows, because the entrance itself admitted clear light within, and all the interior of the temple was filled with the light of the doors, so that through each window and the openings of the lattices one could look within." These windows were in the Holy Place only. For the Holy of Holies lacked windows for its reverence: for God dwells in darkness invisible to us: yet through the door some light was admitted into the Holy of Holies. See the sayings at Leviticus chapter xvi, verse 13. Allegorically, these oblique windows represent the holy Doctors, through whom God teaches and illuminates the faithful, "who, as Angelomus says, while they publicly reveal to the faithful those things which they see in secret; as if having received the light of the sun the windows, they fill the inner sanctum of the temple joined together. Whence it is well said that these same oblique windows, that is, wider within, were made, because namely it is necessary that whoever has perceived even for a moment the brightness of heavenly contemplation, should immediately enlarge the bosom of his heart by more rigorous discipline, and prepare himself by diligent exercise for undertaking greater things." See the sayings at Ezekiel XII, 17.
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Verse 5. AND HE BUILT UPON THE WALL OF THE TEMPLE CHAMBERS ROUND ABOUT, IN THE WALLS OF THE HOUSE ROUND ABOUT THE TEMPLE (that is, the Holy Place) AND THE ORACLE (that is, the Holy of Holies, from which God gave oracles) AND HE MADE SIDES ROUND ABOUT. — He describes here the chambers built around the temple: for this is what is meant by he made sides round about. For these were side chambers to the temple: and they surrounded it laterally on three sides, or on three quarters of the world, namely to the West, South and North. For the quarter to the East, where the door and entrance were, could not have chambers round about. What therefore he says, "upon the wall," is the same as beside the wall, or around the wall of the temple. For in a similar manner it is said of Christ in Luke IV, 39: "Standing upon," that is, beside, "her, he commanded the fever." And Psalm CXXXVI, 1: "Upon," that is, beside, "the rivers of Babylon we sat and wept," etc. The sense therefore is, as if to say, Solomon built beside and around three walls of the temple facing three quarters of the world an arrangement of chambers, and erected and divided internal chambers round about, and he did this both for beauty and for the strength and protection of the temple. For in these chambers the priests could pray and look into the temple itself through windows. In these same chambers the treasures of the temple were stored. Whence they are called by the Septuagint apothecae, and by our author, I Paralipomenon XXVIII, 11, "treasuries." This is evident from Josephus, book VIII of the Antiquities, chapter II. AND HE MADE SIDES ROUND ABOUT. — He calls "sides" the chambers, as is evident from the Hebrew and the Septuagint. For he explains these sides by adding: The chamber which was underneath had five cubits of width, and the middle chamber six cubits of width, and the third chamber seven cubits of width. Where for "chamber" the Hebrews and the Septuagint have side, he therefore calls chambers sides, both because they surrounded three sides of the temple laterally, and rather because one extended over another laterally and projected, and the upper was wider than the lower, whence the Chaldean calls them appendages. The sense therefore is, as if to say, These chambers, or orders of chambers, had three sides, that is, three chambers round about, of which the side or chamber lowest was five cubits in width; the second indeed six, the third moreover seven cubits; that is, there were three orders of chambers in their three chambers, of which the second order was wider than the first, and the third wider than the second on account of the projecting beams, of which he immediately adds: "And he set beams," etc. Thus Salianus, Ribera, Cajetan and others. Furthermore the cause of this inequality of the chambers was the narrowness of the area on Mount Moriah: for this caused the lower chambers to be narrow: wherefore the upper ones had to be made wider by means of projecting beams. Thus Ribera.
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6. AND HE SET BEAMS IN THE HOUSE ROUND ABOUT ON THE OUTSIDE, THAT THEY SHOULD NOT BE FASTENED TO THE WALLS OF THE TEMPLE. — "Beams," that is, the heads of the beams beyond the walls on which they rested, projecting and extending: Whence in Hebrew they are called מגרעות migrot, that is, deficiencies, because namely they did not reach to the adjacent wall of the temple, but fell short of it, and were merely the projecting heads of the beams. The sense is, as if to say, He made the beams extend and project beyond their wall by their heads, so that transverse timbers might be placed upon them, and thus the upper chambers might become larger, and have greater width than the lower chambers. For these beams and chambers did not adhere to the walls of the temple, but these chambers and their chambers were distant, though by a small interval, from the walls of the temple. Whence it is necessary that these chambers had windows opposite to the windows of the temple, so that it might transmit its light into them. Hence it is evident that these chambers and chambers were not projections from the temple itself, as Bede, Angelomus, Lyran and Abulensis wish, but were separated from the wall of the temple, as Scripture here expressly asserts. Furthermore in the lowest order, or in the floor which was covered by its chamber, there were chambers or cubicles 14, as many in the second order, or in the middle chamber, as many in the third or highest, so that in all there were 42 chambers, which were all open, so that from one without a door one might pass into another, and thence into the next, etc.; although Josephus asserts that in each order there were thirty chambers or small houses, which had five cubits in length and as many in width. But Josephus errs in this, as also in many other things, as Salianus shows. Tropologically, the three orders of chambers or their three chambers signify three states and degrees of the faithful in the Church, namely the lowest of the married, the middle or second of the continent, the third and highest of virgins. Thus Bede, Rupert and others. See the remarks on Ezekiel XLI, 7.
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Verse 7. The house (temple) HOWEVER WHEN IT WAS BEING BUILT, WAS BUILT OF HEWN AND PERFECT STONES (which namely were already hewn and perfect on Mount Lebanon or elsewhere, before they were brought to Sion for the building of the temple), AND (that is, for this reason) THE HAMMER, AND THE AXE, AND ALL IRON TOOLS WERE NOT HEARD IN THE HOUSE WHEN IT WAS BEING BUILT; — because, as he said, the stones were already hewn, whence neither hammer, nor axe, nor iron was needed to hew and fit them, but only lime to glue them together, and this for the reverence of the building, lest the ears of Solomon and the others watching the building be offended by the noise of hammering and iron-working. The Rabbis fable that the hammer was not heard in the temple, because the Hebrews cut the stones with the blood of a worm, which they themselves call Shamir. Theodoret, Questions XXI and XXII, Procopius and Glycas all think that all the stones were born or cut in the mountains by God's arrangement in such a way that iron was not needed. More truly Lyra, Abulensis and Ribera, Book I On the Temple, chapter XII, answer that the hammer or axe was not heard, namely for hewing or cutting the stones, which were already hewn and cut in the mountain, as I said. Anagogically, the temple here represents heaven, where there will be no suffering or affliction, because, as Eucherius and Angelomus say, "here we are beaten by adversities, and exercised by the discipline of truth, so that there we may be disposed according to merit fitting for God, and with chastisement ceasing we may be joined to one another by the glue of love alone, filled with one spirit. Here indeed we are beaten outwardly, so that there we may be found without reproach. Here the hammer, here the axe, here all the tools of beating resound: but in the house of God no blows are heard, because in the eternal homeland all the noise of blows is now silenced." This is what the Church sings in the Dedication of a Church: "Stones polished by beatings and pressures are fitted into their places, arranged by the hands of the craftsman to remain in sacred buildings."
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Verse 8. THE DOOR OF THE MIDDLE SIDE WAS IN THE WALL OF THE RIGHT HOUSE: AND BY A WINDING STAIRCASE THEY ASCENDED TO THE MIDDLE STORY, AND FROM THE MIDDLE TO THE THIRD. — Here is described the winding staircase by which one ascended to the stories both of the temple itself and of the cells of the temple adjoining, of which mention was made in verse 5 and following, and the door of the staircase, which was in the very wall of the temple. For the wall of the temple was thick nine or ten cubits. Whence in it a winding staircase could be made without damage to the wall, as we see in Rome in the Basilica of St. Peter and others, indeed in the column of Trajan, as well as of Antoninus, we see staircases by which from the bottom to the top through 185 steps internally one ascends. He calls this "the door of the middle side," that is, of the middle story, because by this door and its staircase one ascended to the middle, or second story both of the temple and of the cells, and from the second to the third or highest: for the lowest part of the temple, as well as of the cells, needed no staircase nor ascent, because it was situated on the very pavement. This door therefore with its staircase was "in the wall of the right house," that is in the right wall of the temple, that is the Southern; for to those looking toward the East, the South is to the right, the North to the left. In the Southern wall therefore of the temple and wall was this staircase, and its door, which from the bottom rose by steps up to the top both of the temple and of the cells' summit. For threefold was the order and story of the cells, as I said, as well as of the temple, namely the lowest, the middle and the highest. Concerning the door of the lowest order and story nothing is said here, because that was on the ground, whence it needed no ascent and steps of the staircase. "In the wall therefore of the right house," that is in the thickness of the wall of the Southern side of the temple itself, from the bottom, or from the pavement, rose the staircase with its door, and it ascended within the thickness of the wall or wall up to the middle, that is the second story or order of cells: whence it is clear that these cells, although separated from the temple, were nevertheless joined to it by the staircase: for it was near to the temple, neighboring to it, and from the second it extended and ascended to the third and highest story or order of cells. One door and one entrance into each story was sufficient, because the cells were passable, as I said. Thus Cajetan, Ribera, book I On the Temple, chapter xv, and others. Furthermore, whether there was one and the same staircase by which one ascended both to the stories of the temple itself and at the same time to the stories of the cells neighboring the temple, or whether there were two, is not entirely clear. It is likely there were two. First, because in Hebrew for staircase is לולים lulim, in the plural, that is, staircases. Second, because this was more convenient and for the greater majesty of the temple. Third, because Josephus hints at this, book VIII, chapter II, who frequently was in the temple. Thus Salianus. One staircase therefore ascended to the stories of the temple, another to the stories of the cells. Tropologically, the staircase ascending in a spiral signifies nothing other than that by a tortuous way of labors and sorrows one ascends to the perfection of virtue and to the glory of the Blessed in heaven. Thus Eucherius and Angelomus, concerning which matter an apt vision is extant in the Life of St. Perpetua, who through a ladder set with swords, saw Saturus her companion in prison ascending to heaven, and through this vision she received an omen of martyrdom. Thus it is found in her Life among Surius on the 7th of March.
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10. AND HE BUILT A STORY ABOVE THE HOUSE OF FIVE CUBITS HEIGHT. — This seems to be understood of the stories of the cells: for the story of the temple was high 90 cubits, as I said: indeed it seems to speak of the highest only of the cells' story, says Abulensis and Cajetan; for Josephus asserts the whole height of the cells to have been sixty cubits.
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15. AND HE BUILT THE WALLS OF THE HOUSE WITHIN WITH CEDAR BOARDS. — "He built," that is covered, clothed, adorned: for the walls were built of stones: the stones then he clothed with cedar boards, just as he clothed the pavement with boards of fir or fir-wood, as follows. That this is so is evident from verse 18, where explaining he says: "all were covered with cedar boards, nor could the stone appear at all in the wall."
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16. AND HE BUILT TWENTY CUBITS ON THE HINDER PART OF THE TEMPLE WITH CEDAR BOARDS, — that is to say, Just as he covered the former part of the temple with cedar boards, as I have already said in verse 15, so also he covered with the same the hinder part of the temple, that is the oracle or Holy of Holies, from which God gave oracles. For here is described the Holy of Holies, which was the inner or hinder part of the temple, and it had in length twenty cubits, as many in breadth, but it was built only to twenty cubits; because namely it was covered only to twenty cubits from the floor upward with boards of cedar (so that in this part it might appear to be boarded as a square, as it had been in the tabernacle of Moses); but in the remaining ten cubits in height the wall or wall rose bare. Thus Ribera, lib. I De Templo, cap. vi. Some, however, think that the Holy of Holies had only twenty cubits in height, as it had as many in length and breadth, so that it might be perfectly square, or quadrate, and that it was entirely covered with boards. That this is so is clearly evident from cap. vii, vers. 48, as I shall show there. It seems more true that the Holy of Holies was square in all respects as to the cedar boarding, but rose beyond this boarding to ten cubits, so that it was absolutely thirty cubits high, as the Holy was; but to this boarding of twenty cubits covered with cedar boards both in the Holy and in the Holy of Holies was imposed a cedar vault, which would imitate and represent the form of the heavens: but this vault rose to ten cubits, which stood above the remaining twenty up to the boarding, as Vilalpandus solidly shows in cap. XLI Ezech., Azor, lib. VI, cap. LIII; nor does Ribera, lib. I De Templo, cap. vi, and Barradius, tom. II, lib. XII, cap. XIII, mean anything else. AND HE MADE THE INNER HOUSE OF THE ORACLE IN THE HOLY OF HOLIES, — that is to say, He made the inner house, which was called the oracle, to be the Holy of Holies, that is the most holy part of the temple. For this is now called the oracle, now the inner house, now the second tabernacle, now the Holy of Holies.
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17. MOREOVER THE TEMPLE BEFORE THE DOORS OF THE ORACLE WAS FORTY CUBITS, — that is to say, The anterior part of the temple, which was before the oracle or Holy of Holies, and which was called the Holy, had forty cubits in length. Moreover the doors of the oracle, or of the Holy of Holies, were great, and always open: whence the heads of the staves of the ark of the covenant projecting, and covered with a veil, appeared to those standing near, either because the veil was transparent, or rather because they projected beyond the veil. Hence also when this veil was torn in the passion of Christ the Holy of Holies appeared: otherwise indeed if the doors of the oracle had been closed, those things would not have been revealed: thus Ribera, lib. I, cap. vi.
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19. AND THE ORACLE (THE HOLY OF HOLIES) HE MADE IN THE MIDST OF THE HOUSE (that is in the very house, or in the very temple), — for the oracle was not in the midst, but at the end of the temple; it is a Hebraism.
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20. AND HE COVERED THE ALTAR WITH CEDAR, — understand the altar of incense, which was in the Holy facing the Holy of Holies, so that from it the smoke of incense might ascend to God dwelling upon the ark in the Holy of Holies. Hence it appears that Solomon made a new altar of incense, for it is said that he covered it with cedar boards, which he then covered with gold in verse 21, just as he made a new table of the shewbread, and a new larger candlestick: for the Mosaic ones were smaller and meaner than to be fitting for the size and magnificence of his new temple; wherefore Solomon removed them from the temple, and placed them with the tabernacle of Moses in the cedar boards: but the Holy alone had thirty cubits in height, and therefore was ten cubits higher than the Holy of Holies, just as in Rome in many temples the tribune, or choir, is lower than the rest of the temple. To which opinion this verse is favorable, which assigns twenty cubits to the Holy of Holies, and because it would have been unseemly if one part of it had been covered with cedar, the other bare.
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Vers. 21. AND HE FASTENED THE PLATES WITH GOLDEN NAILS, — which could scarcely be done without a hammer and sound. What therefore he said in verse 7, that a hammer, axe and iron were not heard in the temple, understand as to cutting or hewing, as preceded there, but not as to fastening nails: for these, since they were very many, had to be fastened with a hammer, says Ribera, lib. I, cap. XII, unless one should say that the nails were turning and the holes were turning, into which they were to be inserted, so that by their rotation alone without hammering they might be fixed in their places. Thus indeed the Cyzicenes, says Pliny, lib. XXXVI, cap. xv: "The Bouleuterion (house of council) was built without an iron nail, so arranged in its completion, that the beams can be removed without supports, and replaced."
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Vers. 23. And he made in the oracle (in the Holy of Holies) TWO CHERUBIM OF OLIVE WOOD. — Thus the Hebrew, Chaldean and others. Therefore the Royal and Complutensian editions wrongly have, of cypress wood: wherefore the Roman Septuagint deletes that. Note that two Cherubim made by command of God by Moses, Exod. xxv, 18, were two statues having the appearance and form of a beardless and winged youth: for they signified angels attending God. For the Ark of the Covenant was as it were a chest, whose cover was the mercy seat: upon the mercy seat stood erect two Cherubim, who extending their wings and joining them, by them as it were a throne, in which God might sit, they exhibited themselves; so that the Ark had for a footstool of His feet, they were placed in such a position, just as if two men with faces turned toward each other mutually regard one another, and hold and embrace each other with their hands as it were with wings. This Ark with the mercy seat and Cherubim (for these could not be separated from one another) Solomon placed in the Holy of Holies: for God had commanded these to be placed there to Moses. But Solomon, to the majesty of the Ark, mercy seat and Cherubim of Moses, in his temple added two other Cherubim far greater, which would veil the Ark with its Cherubim (being small and scarcely three cubits high) with their body and wings, and as it were cover and overshadow it with an umbrella: wherefore with their faces they looked toward the Ark and the East, but with their back toward the wall of the Holy of Holies and the West. Moreover they had another and different position from the position of the Cherubim which Moses had made: for the Cherubim of Moses were above the Ark with wings spread on both sides mutually grasping and embracing each other: but these of Solomon stood with feet erect on the pavement of the Holy of Holies, and one stood beside the other on the same side as it were its colleague: and each stood with wings extended lengthwise, so that one with the extremity of its wing touched the extremity of the wing of the other Cherub, and with the other extremity of its other wing touched the wall of the temple: wherefore one with the extremity of its wing touched one wall of the temple, the other with the extremity of its wing touched the other wall, namely of the Holy of Holies. For each wing was five cubits, wherefore two wings of one Cherub were ten cubits, and as many cubits were the two wings of the other Cherub: wherefore both spread out were twenty cubits, which was the length as well as the width of the Holy of Holies: for this was twenty cubits long, and as many wide. Thus Bede, Abulensis, Adrichomius, Ribera and others. Hence God answering from the mercy seat to the questions of the high priest, and giving oracles, was said to sit upon the Cherubim, that is upon the wisest spirits, and also to transcend the Cherubim angels far in knowledge and as it were to tread them under His feet. Hence also God here is called Lord of Sabaoth, that is of hosts, namely of Angels, whom He has very many and as it were innumerable, and whom He surpasses in wisdom and power. Anagogically, the Holy of Holies represented the empyrean heaven, the Ark the blessed Church, or blessed men, the golden mercy seat the glorious humanity of Christ; the two Cherubim holy Angels most perfectly in accord in the service and praise of God. In these the invisible Deity to us stands forth and is seated, and to the blessed both Angels and men burning with supreme charity toward each other, which is signified by the binary number and the faces of the Cherubim turned toward each other, shows itself to be seen and enjoyed, and by this glorious vision blesses them eternally. Thus Bede, Angelomus, and from them Ribera, lib. II De Templo, cap. VII. See what I have said concerning the Cherubim Exod. cap. xxv, 18, Ezechiel. cap. I, 5 et seq., and Apocal. iv, 6 and 7, although these Cherubim of Solomon differed from those of Moses and Ezechiel both in form and stature, as well as in position and appearance, as is evident from what has been said. From these things are clear those things which follow up to vers. 29. Finally, the Jews converted to the Holy of Holies, in order to adore God residing in it, turned toward the West: but Christians pray turned toward the East: hence also their temples face the East, for reasons which I have stated elsewhere. See Bellarmine, lib. III De Sanctis, cap. vi. Thus also Vitruvius, lib. IV, cap. v, teaches that the Gentiles built their temples toward that place from which the earth is illuminated, that is, toward the rising of the sun.
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24. HAVING TEN CUBITS FROM THE TOP OF THE WING OF ONE TO THE TOP OF THE WING OF THE OTHER. — By "top" he calls the extremity, that is to say, The extremity of one wing of the Cherub was distant from the extremity of the other wing ten cubits: for each wing was five cubits, and each was extended straight out: wherefore understand the body or back of the Cherub lying between the wings under the wings: otherwise the distance would have been more than ten cubits, as is evident. Thus Abulensis.
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27. AND HE SET CHERUBIM IN THE MIDST OF THE INNER TEMPLE (namely the oracle, or the Holy of Holies): AND THE CHERUBIM SPREAD FORTH THEIR WINGS, AND ONE WING TOUCHED THE WALL, AND THE WING OF THE SECOND CHERUB TOUCHED THE OTHER WALL: AND THEIR OTHER WINGS IN THE MIDDLE PART OF THE TEMPLE TOUCHED ONE ANOTHER. — For the Cherubim spread forth their wings throughout the entire width of the oracle, so that one Cherub with the extremity of one wing touched the southern wall of the oracle, while the other with the extremity of one wing touched the opposite northern wall. For the width of the oracle was twenty cubits, and the four wings of the two Cherubim were of the same number of cubits: for each wing was five cubits: wherefore these two Cherubim in the middle of the oracle touched one another by the two extremities of two wings, and with these they covered the ark with the mercy seat and the Mosaic Cherubim standing upon it, so that the ark was intercepted by two wings of the Cherubim spread over the ark by Moses, as it were under an umbrella, as Josephus says, lib. VIII, cap. IV. For that the Cherubim made of gold by Moses were placed with the ark in the temple by Solomon, under the wings of two greater Cherubim made by him, is taught by Bede, Abulensis, Cajetan and others. And the very connection of the Cherubim with the ark demands the same. Furthermore in II Paralipomenon III, 13, it is added: "They (the two Cherubim of Solomon) stood with their feet upright, and their faces were turned toward the outer house," that is toward the Holy Place. Whence it is clear what was the position of these Cherubim, namely that they were placed by Solomon at the innermost wall of the Holy of Holies, so that with their faces they might regard both the ark, which was before them, and the Holy Place facing their countenance, so that namely the high priest entering through the Holy Place into the Holy of Holies, as well as the people praying before the Holy Place in the court, might be regarded with a courteous countenance and as it were greeted. Therefore with their faces they looked toward the East, but with their backs toward the West. For the Holy Place was toward the East, but the Holy of Holies, especially its innermost part, was the extreme wall toward the West. Thus Ribera, libro II, cap. vi, and others. Ten cubits in height, — that is to say, the two Cherubim were fifteen feet high, for a cubit is a foot and a half. They were therefore of gigantic size. For what giant is fifteen feet? and this so that they might represent both angelic and divine greatness and majesty.
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29. AND ALL THE WALLS OF THE TEMPLE ROUND ABOUT HE CARVED WITH VARIOUS CARVINGS, AND WITH THE LATHE, — that is with turning or work done with the lathe, by which things are turned and rounded into a circular form by the lathe; yet under the lathe understand carving and sculpture. Whence Vatablus translates it, with carvings and sculptures. For the lathe is sometimes the same as a chisel or graver, namely an instrument by which things are carved and sculptured. Thus Virgil, Eclogue 3, says a vine was worked with the lathe, although it is clear that a vine is not round, but of varying form. And Horace, lib. De Arte, asserts that poems are turned, that is polished and perfected, when he says: And badly turned verses return to the anvil. Thus Sanchez, whence explaining he adds: AND HE MADE IN THEM CHERUBIM (that is, he carved in the walls of the temple the likenesses of the Cherubim already mentioned), AND PALMS (figures of palms), AND VARIOUS PICTURES. — In Hebrew, openings of flowers; in Chaldee, of lilies.
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30. AND HE COVERED THE FLOOR OF THE HOUSE (of the temple) WITH GOLD WITHIN AND WITHOUT, — that is, both in the Holy of Holies and in the Holy Place. For the Holy Place was without, or the outer house; but the Holy of Holies was within, or the inner house, as I have said. Therefore Solomon paved the floor of the whole temple with fir boards, which he then covered with gold, just as he covered the walls of the temple with cedar boards, which he then clothed with gold. Thus Vatablus, Sanchez and others.
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31. AND IN THE ENTRANCE OF THE ORACLE HE MADE LITTLE DOORS OF OLIVE WOOD, AND POSTS OF THE CORNERS FIVE. 32. AND TWO DOORS OF OLIVE WOOD, AND HE CARVED IN THEM A PICTURE OF CHERUBIM, AND THE LIKENESS OF PALMS, AND CARVINGS VERY PROMINENT, — that is to say, Solomon in the entrance of the oracle, that is of the Holy of Holies, made two "little doors," that is small doors of the same wood, and they were pentagonal, that is having five angles and as many posts; and in them he carved the likenesses of Cherubim, palms and "carvings." Carvings is a Greek word, signifying images and pictures standing out and prominent from the surface of the wall, board or door. This concerning the doors of the Holy of Holies; now concerning the doors of the Holy Place he adds this:
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33. AND HE MADE IN THE ENTRANCE OF THE TEMPLE POSTS OF OLIVE WOOD FOURSQUARE. 34. AND TWO DOORS OF FIR WOOD ON BOTH SIDES: AND EACH DOOR WAS DOUBLE, AND OPENING UPON ITSELF, — that is to say, Solomon in the entrance of the Holy Place made foursquare posts from olive wood, and to them he attached two doors from fir wood, "on both sides," that is to say in such a way that one door was on one side, the other corresponding to and facing the former. AND EACH DOOR WAS DOUBLE, AND OPENING UPON ITSELF, — that is to say, each door was folding, and had hinges by which one part held the other, and in them were as it were two foldings, as the Septuagint renders it. The Hebrew word is gelilim, that is, revolving or rolling valves. Josephus adds that to this door of the Holy Place there was also hung a veil, similar to the veil which was hung before the Holy of Holies. Moreover, the porch which was before the Holy Place had no veil, but was entirely open in front, and rose without any joining to a height of 120 cubits, which was the height of the temple: only its sides were enclosed by walls. For this porch was as it were a vestibule added to the temple to increase its beauty, majesty and reverence. Note: There were three principal parts of the temple. The first was called in Hebrew debir, or, as the Septuagint renders it, dabir, that is, the oracle, namely the Holy of Holies. The second was called in Hebrew hechal, that is, the temple, namely the Holy Place. The third was called ulam, that is, the court, of which verse 36 speaks. The two former had a roof, not pointed but flat, so that one could walk upon it: for thus the other houses in Palestine were flat, but had round about a low wall or fence, according to the law in Deuteronomy xxii, 8, lest anyone walking incautiously on the roof should fall from the roof to the ground and be hurt. Into the Holy of Holies the high priest alone entered, and that once a year, namely on the feast of Expiation, Leviticus xvi; into the Holy Place the other priests; into the court the people, whence Christ and the Apostles taught in it. Therefore the Holy of Holies was the last, innermost and most sacred part of the temple, after which followed the Holy Place, after the Holy Place the porch, after the porch the court of the priests, after this the court of the clean laity, after this last was the court of the unclean and of the Gentiles.
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36. AND HE BUILT THE INNER COURT WITH THREE ORDERS OF POLISHED STONES, AND ONE ORDER OF CEDAR WOOD, — that is to say, Solomon built between the court of the priests and the court of the laity a wall three cubits high, according to the testimony of Josephus, lest the laity should enter the court of the priests; but they might see the sacrifices which were made in it from beyond the wall: and this wall had three orders of polished stones, one laid upon the other, and over all the orders of stones he laid one order of cedar wood. The court of the priests was higher than the court of the laity, so that the priests in it might be more elevated than the people, and might be treated by it with worthy reverence: thus also the court of the laity was higher than the court of the Gentiles, wherefore from the court of the Gentiles to the court of Israel one ascended by seven steps: but from the court of Israel to the court of the priests by eight steps, thence to the Holy Place by ten steps, as Vilalpandus teaches, page 248, and is evident from Ezekiel xl, 6. Wherefore from the court of the Gentiles to the Holy Place the ascent was of 25 steps, but up to the court of the priests fifteen, in which they chanted fifteen psalms of degrees or Gradual psalms, as the Hebrews, St. Jerome and others teach. Within these courts, namely in the very porches of the courts, at their walls or sides were exedræ, I Paralipomenon xxviii, verse 12. An exedra moreover was called a chamber supported by columns and many epistyles, in which there were open spaces through which there was a view into the street. In these exedræ partly the priests remained at the time when they ministered in the temple, who here put on and took off the sacred vestments; partly there was kept the furniture, oblations and gifts of the temple: whence they were also called "treasuries," because in them was kept the treasure, that is, the wealth of the temple, and in them were chests, into which the people cast the money which they offered to the temple. Hence we understand that passage of John, chapter viii, verse 20: "And Jesus spoke these words in the treasury, teaching in the temple:": for treasury now signifies an exedra, now a chest or box which contains treasure. These exedræ were also called pastophoria, as the Septuagint renders it, from pastós, that is, a chamber, because the priests dwelt in them when they served the temple, who for this reason were called pastophori. Thus St. Jerome, book VII on Isaiah. Allegorically, the court represents the life of those beginning to serve God, the Holy Place the life of those making progress, the Holy of Holies moreover that of the perfect: whence in the court was the altar of holocausts, which signifies the mortification of desires, and the brazen sea or laver, which is a symbol of penance. See what is said on Exodus xxvi, at the beginning of the chapter.
6:37
37. In the fourth year (of Solomon's reign) THE HOUSE OF THE LORD WAS FOUNDED. — Regarding the foundations of the temple, says Vilalpandus, lib. IV, cap. LXXI and following, there pertain to it very many subterranean places constructed with the most solid workmanship, and accurately corresponding to the upper works, where there were crypts, and kitchens, and treasuries, storehouses, wine cellars and oil cellars, exedrae, workshops, and other places of this kind, which were so spacious and capacious that into them could be brought and preserved all the firstfruits and tithes of all Israel, so that they could be distributed in their times to many thousands of priests and Levites. We see similar things at Rome in the ancient crypts of Martyrs, Pontiffs and the faithful, so that Rome underground is a marvel not only of the City, but of the world. THREE ORDERS OF POLISHED STONES, AND ONE ORDER OF CEDAR WOOD, — that is to say, Solomon built between the court of the priests and the court of the laity a wall three cubits high, as Josephus testifies, lest the laity should enter the court of the priests; but they might see from beyond the wall the sacrifices which were made in it: and this wall had three orders of polished stones, one imposed upon the other, and upon all the orders of stones he imposed one order of cedar wood. The court, or atrium already mentioned, was twofold, namely the inner one adjacent to the Holy Place, which was the court of the priests and Levites, and in it was the altar of holocausts, in which the priests immolated victims. The other court was the outer one, in which the people and laity remained, prayed and watched the sacrifices which were made in the court of the priests, and therefore it was very spacious, and embraced several stadia in its circumference, so as to hold so great a multitude of people: whence II Paralipomenon iv, 9, it is called "a great basilica." Both courts were in the open air, both so that the smoke of so many victims might exhale into the air, and because it was so spacious that it could not be covered; it had, however, covered porticoes on the sides, so that the people might retire to them in time of rain and heat. This court of the laity, or of the people of Israel, surrounded the court of the priests not only from the front, as Ribera thinks; but from three parts or sides of the world, namely from the East, South and North: for on the West the court of the priests was closed off by the Holy Place and the Holy of Holies. Thus Josephus, Theodoret, Serarius, Salianus, Vilalpandus. Hence the court of the laity was divided into seven squares or square areas, as Vilalpandus and Salianus hold; wherefore in them there was a place for women separated from men, for the sake of propriety and chastity, as is done at Rome in most temples. Moreover, no Gentile, but only Jews, and those clean, were permitted to enter the court of the laity. Wherefore for the unclean, Herod, or Solomon himself, as Vilalpandus wishes, pag. 206, added a third court, or portico of the Gentiles; because Josephus teaches that Solomon filled up the chasm of Mello, and enclosed it with an outer wall, otherwise they could have fallen from there into the chasm. This wall therefore was that of the court of the Gentiles, of which also Ezechiel cap. XL, 5. From which it is clear that this wall was square and on each side was six hundred cubits long, that is, as Josephus says, had a stadium and a half. For a stadium contains 400 cubits: but the wall of the court of Israel, separating it from the court of the Gentiles, was 500 cubits in length on each side. From this third court of the Gentiles one ascended by steps to the second court of Israel or of the Jews, and there was an intermediate barrier of stone railings three cubits high, on which was inscribed: "Let no Gentile pass this under penalty of death." Thus Josephus. Hence we understand that passage Acts xxi, vers. 28, how and why the Jews murmured against St. Paul, because they thought he had brought Trophimus his companion, who was a Gentile, into the temple, that is into the court of Israel. These courts had many gates, among which one was named Beautiful, Acts III, 2.
6:38
38. And in the eleventh year (of Solomon), in the month Bul (thus it should be read with the Hebrew, Septuagint and Romans, therefore the Royal text wrongly has Elul), THIS IS THE EIGHTH MONTH, — which corresponds partly to our October, partly to November. For the Hebrews used lunar months, but we use solar months. October is called Bul from נבל nabal, that is to fall away, because in October leaves fall and rains pour down. Thus Serarius: The Chaldean translator rendered it, the month in which new fruits are gathered. AND HE BUILT IT IN SEVEN YEARS. — Add, and seven months, as is evident to one computing from the second month of the fourth year of Solomon to the eighth month of the eleventh year of the same: but Scripture sets down whole numbers of years, omitting the details. Allegorically, Radulphus in Preface lib. XVII in Leviticum: The Temple of Solomon, he says, was constructed in seven years and seven months, because from the advent of Christ until his return to judgment through the sevenfold grace of the Spirit the Church is built, until it is consummated at the end; and this will happen throughout this age, which is completed in the course of seven days, says Eucherius; thus also Angelomus.
Machine translation from the Latin, not reviewed.
6:1
1 and 2 (3 and 4) Book of Kings
… list of the ministers and prefects of Solomon (I Reg. 4, 2-19), the panegyric of his greatness (ibid. 4, 20-34), the account of the visit of the Queen of Sheba (ibid. 10, 1-29); others of priestly origin, which narrate the construction of the Temple (ibid. 6, 1-7, 50), the revolt against Athaliah, organized by the high priest Jehoiada (II Reg. 11, 1-20), the restorations of the Temple under Joash (ibid. 12, 1-16), the religious reform of Josiah …
born 1200 years before the foundation of the Temple, fixed at 968 B.C., that is, in 2168 B.C. (cf. Gen. 21, 5; 25, 26; 47, 9; Ex. 12, 40; I Kings 6, 1). The setting of the biblical narrative about A. finds correspondence and confirmation in the information we have about the contemporary Mesopotamian East.
… Even more serious is the difficulty presented by the beginning of the period, since the time of the Exodus from Egypt is much debated: according to some authors it should be placed in the reign of Amenophis II (1447-1511) around 1447 B.C. (cf. 1 Kings 6:1), according to others under Merneptah (ca. 1225-1215). On the latter hypothesis the period of the Judges would be barely 150 years, hardly sufficient for the national and cultural …
The duration of the period is variously calculated, according to the system of chronology (v.) that is followed to fix the dates of the extreme events: death of Joshua and election of Saul (cf. 1 Kings 6, 1): the end of the 11th century can be assigned to the latter.
6:3
… Its door had no leaves (I Kings 6, 3; II Kings 11, 10). The courts were two (II Kings 21, 5; 23, 12; II Chron. 33, 5). The outer court (ibid. 4, 9; cf. Ezek. 10, 17) was a square, enclosed by a wall and paved with stones. …
6:20
… the dimensions grew still further in Herod's Temple), solemnly consecrated (Ex. 30:25-28), on which the perpetual holocaust was offered morning and evening and on which the fire always burned. B) the altar of incense or of perfumes (Ex. 30:1-10; I Reg. 6:20, 22) in the Sanctuary, of cedar covered with gold ("golden altar"; I Reg. 7:48), two cubits high, one long and wide, on which incense was burned morning and evening.
6:23
Cherubim (Hebrew Plural Hērubhîm)
… They were ten cubits high, with wings five cubits long each, carved from olive wood and covered with gold (I Kings 6:23-28; II Chron. 3:10-13).
6:29
Cherubim (Hebrew Plural Hērubhîm)
Other c. were woven upon the veil that concealed the Holy of Holies (II Chron. 3:14) and carved in low relief on the inner walls of the Temple, alternately with palms and blossoming flowers (I Kings 6:29; Ezek. 41:18-20, 25).
6:36
… Temple (I Kings 5-8). Almost at the center of this area the "Dome of the Rock" (mosque of 'Omar) today covers the bare rock on which was placed "the altar of burnt offerings"; a little further west was "the house of Yahweh" in the midst of vast courts (I Kings 6, 36; Jer. 36, 10). South of the esplanade where the mosque el-Aqṣā stands today were the royal palace, the palace for Solomon's daughter, the government quarter with the administrative …
… At the corners were small courts for the sacrificial banquets of the people (Ezek. 46, 21-24). In the middle of the court was placed the platform for the members of David's family (II Chron. 6, 12 ff.; 23, 13; 34, 31). The inner court was called "of the priests." It was reached by 8 steps (15) (I Kings 6, 36; II Chron. 4, 9). It surrounded the sanctuary (I Kings 8, 64), and was separated from the outside by a wall built with 3 courses of stone and one course of cedar wood (ibid. 8, 64; …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.