A description of the temple, and of all the parts of it.
A description of the temple to be reedified, and al the partes therof.
1And he brought me into the temple, and he measured the fronts six cubits broad on this side, and six cubits on that side, the breadth of the tabernacle.Ed ei m'introdusse nel tempio, e misurò gli stipiti (che aveano) sei cubiti di latitudine dall'una parte, sei cubiti dall'altra, larghezza del tabernacolo,AND he brought me into the temple, and he measured the frontes six cubits of bredth on this side, and six cubits of breth on that side, the bredth of the tabernacle.Et introduxit me in templum, et mensus est frontes: sex cubitos latitudinis hinc, et sex cubitos latitudinis inde, latitudinem tabernaculi. 2And the breadth of the gate was ten cubits: and the sides of the gate five cubits on this side, and five cubits on that side: and he measured the length thereof forty cubits, and the breadth twenty cubits.E la larghezza della porta era di dieci cubiti, e i lati della porta aveano ognuno cinque cubiti. E misurò la lunghezza del Santo di quaranta cubiti, e la larghezza di venti cubiti.And the bredth of the gate, was of ten cubits: and the sides of the gate of fiue cubits on this side, and of fiue cubits on that side: and he measured the length therof of fourtie cubits, and the bredth of twentie cubits.Et latitudo portæ decem cubitorum erat: et latera portæ, quinque cubitis hinc, et quinque cubitis inde: et mensus est longitudinem ejus quadraginta cubitoum, et latitudinem viginti cubitorum. 3Then going inward he measured the front of the gate two cubits: and the gate six cubits, and the breadth of the gate seven cubits.Ed entrato dentro nella parte interiore misurò uno stipite della porta, che era di due cubiti, e la porta di sei cubiti, e la larghezza della porta di sette cubiti.And being entered within he measured in the front of the gate, two cubits: and the gate of six cubits: and the bredth of the gate of seuen cubits.Et introgressus intrinsecus, mensus est in fronte portæ duos cubitos: et portam, sex cubitorum: et latitudinem portæ septem cubitorum. 4And he measured the length thereof twenty cubits, and the breadth twenty cubits, before the face of the temple: and he said to me: This is the holy of holies.E misurò la sua lunghezza, che era di venti cubiti, e la sua larghezza di venti cubiti davanti al tempio; e mi disse: Questo è il Santo de' santi.And he measured the length therof of twentie cubits, and the bredth of twentie cubits, before the face of the temple: and he said to me: This is Sanctum Sanctorum.Et mensus est longitudinem ejus viginti cubitorum, et latitudinem ejus viginti cubitorum, ante faciem templi. Et dixit ad me: Hoc est Sanctum sanctorum. 5And he measured the wall of the house six cubits: and the breadth of every side chamber four cubits round about the house on every side.E misurò la grossezza del muro della casa, che era sei cubiti, e la larghezza dei lati dappertutto intorno alla casa era di quattro cubiti.And he measured the wal of the house of six cubits: and the bredth of a side, of foure cubits on euerie side round about the house.Et mensus est parietem domus sex cubitorum: et latitudinem lateris quatuor cubitorum undique per circuitum domus.
6And the side chambers one by another, were twice thirty-three: and they bore outwards, that they might enter in through the wall of the house in the sides round about, to hold in, and not to touch the wall of the temple.E i lati uniti l'uno all'altro facevano due volte trentatre (camere), ed eranvi le prominenze nella parete della casa ai lati all'intorno, affinchè sostenesser (le camere), senza che si toccasse il muro del tempio.And the sides, side to side, were twise thirtie three: and they were eminent, which might enter in through the wal of the house, in the sides round about, to hold in, and not to touch the wal of the temple.Latera autem, latus ad latus, bis triginta tria: et erant eminentia, quæ ingrederentur per parietem domus, in lateribus per circuitum, ut continerent, et non attingerent parietem templi. 7And there was a broad passage round about, going up by winding stairs, and it led into the upper loft of the temple all round: therefore was the temple broader in the higher parts: and so from the lower parts they went to the higher by the midst.Ed eravi uno spazio rotondo, e una scala a chiocciola, che conduceva in alto, e girando portava alla camera più alta. Quindi il tempio nelle parti superiori era più largo, e così passando pel palco di mezzo salivasi dal più basso al più alto.And there was a broad alley made round, ascending vp by winding stares, and it led into the vpper chamber of the temple round about: therfore was the temple broder in the higher partes: and so from the lower partes they mounted to the higher vnto the middes.Et platea erat in rotundum, ascendens sursum per cochleam, et in cœnaculum templi deferebat per gyrum: idcirco latius erat templum in superioribus: et sic de inferioribus ascendebatur ad superiora in medium. 8And I saw in the house the height round about, the foundations of the side chambers which were the measure of a reed the space of six cubits:E osservai l'altezza della casa all'intorno, i suoi lati aveano in fondo la misura d'una canna, sei cubiti.And I saw in the house the height round about, the sides founded by the measure of a reede the space of six cubits:Et vidi in domo altitudinem per circuitum, fundata latera ad mensuram calami sex cubitorum spatio: 9And the thickness of the wall for the side chamber without, which was five cubits: and the inner house was within the side chambers of the house,E la larghezza della muraglia di fuori (era) di cinque cubiti; e la casa interiore era cinta da quei lati della casa.and the bredth through the wal of the side without of fiue cubits: and there was an inner house in the sides of the house.et latitudinem per parietem lateris forinsecus quinque cubitorum: et erat interior domus in lateribus domus. 10And between the chambers was the breadth of twenty cubits round about the house on every side.E tralle camere una estensione diventi cubiti da ogni parte della casa,And betwen the celles the bredth of twentie cubits round about the house on euerie side,Et inter gazophylacia latitudinem viginti cubitorum in circuitu domus undique,
11And the door of the side chambers was turned towards the place of prayer: one door was toward the north, and another door was toward the south: and the breadth of the place for prayer, was five cubits round about.E le porte delle camere (erano) per andare all'orazione: una porta a settentrione, e una a mezzodì; e la larghezza del luogo per l'orazione di cinque cubiti per ogni parte.and the doore of the side for prayer: one doore to the way of the North, and one doore to the way of the South: and the bredth of the place for prayer, of fiue cubits round about.et ostium lateris ad orationem: ostium unum ad viam aquilonis, et ostium unum ad viam australem: et latitudinem loci ad orationem, quinque cubitorum in circuitu. 12And the building that was separate, and turned to the way that looked toward the sea, was seventy cubits broad and the wall of the building, five cubits thick round about: and ninety cubits long.E l'edificio, che era separatole, o volto verso la parte del mare, era in larghezza di settanta cubiti, e la muraglia dell'edificio di cinque cubiti larga per ogni parte, e lunga novanta cubiti.And the building, that was seperated, and turned to the way that looketh toward the sea, of the bredth of seuentie cubits: and the wal of the building, of fiue cubits in bredth round about: and the length therof of ninetie cubits.Et ædificium, quod erat separatum, versumque ad viam respicientem ad mare, latitudinis septuaginta cubitorum: paries autem ædificii, quinque cubitorum latitudinis per circuitum: et longitudo ejus nonaginta cubitorum. 13And he measured the length of the house, a hundred cubits: and the separate building, and the walls thereof, a hundred cubits in length.E misurò la lunghezza della casa, cento cubiti, e l'edificio, che era separato, e le sue mura, avean cento cubiti di lunghezza.And he measured the length of the house, of an hundred cubits: and the building that was seperated, and the walles therof, of the length of an hundred cubits.Et mensus est domus longitudinem, centum cubitorum: et quod separatum erat ædificium, et parietes ejus, longitudinis centum cubitorum. 14And the breadth before the face of the house, and of the separate place toward the east, a hundred cubits.E lo spazio, che era dinanzi alla casa e dinanzi all'edificio separato, verso oriente, era di cento cubiti.And the bredth before the face of the house, and of that which was seperated against the East, of an hundred cubits.Latitudo autem ante faciem domus, et ejus quod erat separatum contra orientem, centum cubitorum.
15And he measured the length of the building over against it, which was separated at the back of it: and the galleries on both sides a hundred cubits: and the inner temple, and the porches of the court.E misurò la lunghezza dell'edificio, che era dirimpetto a quello, che era separato, e che gli stava per di dietro, e i portici da ambe le parti, cento cubiti; e il tempio interiore, e i vestiboli dell'atrio.And he measured the length of the building against the face of that, which was seperated at the backe: the etheckes on both sides of an hundred cubits: and the inner temple, and the entries of the court.Et mensus est longitudinem ædificii contra faciem ejus, quod erat separatum ad dorsum: ethecas ex utraque parte centum cubitorum: et templum interius, et vestibula atrii. 16The thresholds, and the oblique windows, and the galleries round about on three sides, over against the threshold of every one, and floored with wood all round about: and the ground was up to the windows, and the windows were shut over the doors.I liminari, e le finestre obblique, e i portici (che erano) all'intorno da tre parti dirimpetto a ciascun liminare, che era ricoperto di legname all'intorno: e la terra fino alle finestre; e le finestre sopra le porte erano chiuseThe thresholdes, & oblique windowes, and the etheckes round about by three partes, against the threshold of euerie one, and paued with wood round about the circuite: and earth euen to the windowes, and the windowes shut ouer the doores.Limina, et fenestras obliquas, et ethecas in circuitu per tres partes, contra uniuscujusque limen, stratumque ligno per gyrum in circuitu: terra autem usque ad fenestras, et fenestræ clausæ super ostia. 17And even to the inner house, and without all the wall round about within and without, by measure.E fino alla casa interiore, e al di fuori misurò tutta la muraglia all'intorno, e dentro, e fuori.And euen to the inner house, and without by euerie wal round about within and without, by measure.Et usque ad domum interiorem, et forinsecus per omnem parietem in circuitu, intrinsecus et forinsecus, ad mensuram. 18And there were cherubims and palm trees wrought, so that a palm tree was between a cherub and a cherub, and every cherub had two faces.E le sculture de' Cherubini, e delle palme: conciossiachè tra Cherubino, e Cherubino vi era una palma; e ogni Cherubino avea due facce;And Cherubs and palmetrees wrought, and a palmetree betwen Cherub and Cherub, & a Cherub had two faces.Et fabrefacta cherubim et palmæ: et palma inter cherub et cherub, duasque facies habebat cherub.
19The face of a man was toward the palm tree on one side, and the face of a lion was toward the palm tree on the other side: set forth through all the house round about.La faccia d'uomo verso una palma da un lato, la faccia di lione verso l'altra palma da un altro lato, scolpite per tutto il giro della casa.The face of a man by the palmetree on this side, and the face of a lion by the palmetree on the other side: expressed through al the house round about.Faciem hominis juxta palmam ex hac parte, et faciem leonis juxta palmam ex alia parte: expressam per omnem domum in circuitu. 20From the ground even to the upper parts of the gate, were cherubims and palm trees wrought in the wall of the temple.Le sculture de' Cherubini, e delle palme (erano) nella muraglia del tempio da terra sino a tutta l'altezza della porta.From the ground euen to the vpper partes of the gate, were Cherubs, and palmetrees grauen in the wal of the temple.De terra usque ad superiora portæ, cherubim et palmæ cælatæ erant in pariete templi. 21The threshold was foursquare, and the face of the sanctuary sight to sight.La porta era quadrangolare; la faccia del santuario corrispondente (a quella del santo) in prospetto l'una dell'altra,The threshold foure square, and the face of the sanctuarie, sight to sight.Limen quadrangulum, et facies sanctuarii, aspectus contra aspectum. 22The altar of wood was three cubits high: and the length thereof was two cubits: and the corners thereof, and the length thereof, and the walls thereof, were of wood. And he said to me: This is the table before the Lord.Dell'altare di legno l'altezza era di tre cubiti, e la lunghezza di due cubiti: e i suoi angoli, e la sua superficie, e i lati erano di legno. E quegli disse a me: Ecco la mensa (che sta) dinanzi al Signore.The height of the woden altar, of three cubits: and the length therof, of two cubits: and the corners therof, and the length therof, and the walles therof of wood. And he spake to me: This is the table before our Lord.Altaris lignei trium cubitorum altitudo, et longitudo ejus duorum cubitorum: et anguli ejus, et longitudo ejus, et parietes ejus lignei. Et locutus est ad me: Hæc est mensa coram Domino. 23And there were two doors in the temple, and in the sanctuary.E due porte erano nel tempio, e nel santuario.And there were two doores in the temple, and in the sanctuarie.Et duo ostia erant in templo et in sanctuario. 24And in the two doors on both sides were two little doors, which were folded within each other: for there were two wickets on both sides of the doors.E nelle due porte erano dall'una parte, e dall'altra due piccole porte, che si ripiegavano una parte sopra l'altra, sendovi doppie imposte dall'una, e dall'altra parte delle porte.And in the two doores on both sides were two litle doores, which were folded within each other: for there were two wickets on both sides of the doores.Et in duobus ostiis ex utraque parte bina erant ostiola quæ in se invicem plicabantur: bina enim ostia erant ex utraque parte ostiorum.
25And there were cherubims also wrought in the doors of the temple, and the figures of palm trees, like as were made on the walls: for which cause also the planks were thicker in the front of the porch without.E nelle stesse porte del tempio erano scolpiti de' Cherubini, e delle palme, come erano anche nelle mura: per la qual cosa eziandio il legname nella fronte del vestibolo di fuora avea maggior saldezza.And there were Cherubs also grauen in the same doores of the temple, and the grauing of palmetrees, as they were expressed in the walles: for which cause also there was thicker timber in the front of the entrie without.Et cælata erant in ipsis ostiis templi cherubim, et sculpturæ palmarum, sicut in parietibus quoque expressæ erant: quam ob rem et grossiora erant ligna in vestibuli fronte forinsecus. 26Upon which were the oblique windows, and the representation of palm trees on this side, and on that side in the sides of the porch, according to the sides of the house, and the breadth of the walls.E al di sopra (erano) le finestre oblique; e le figure delle palme di qua, e di là nelle fiancate del vestibolo, lungo i lati della casa, e nella estensione delle mura.Vpon which were the oblique windowes, & the similitude of palmetrees on this side and on that side in braces of the entrie: according to the sides of the house, and the bredth of the walles.Super quæ fenestræ obliquæ, et similitudo palmarum hinc atque inde in humerulis vestibuli, secundum latera domus, latitudinemque parietum.
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Challoner
The temple. This plan of a temple, which was here shewn to the prophet in a vision, partly had relation to the material temple, which was to be rebuilt: and partly, in a mystical sense, to the spiritual temple of God, the Church of Christ. (Challoner)
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Front, or door-posts. The temple was 20 cubits broad.
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Calmet
Four. Herein it differed from Solomon's chambers, which were in breadth five, six, and seven cubits, in the three stories, respectively. (Calmet)
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Challoner
One by another, or one over another: literally, side to side, or side upon side. (Challoner)
Calmet
The word side is here equivocal, like Hebrew tsela, sometimes denoting the boards, and at other times the apartments round the temple, except on the west, over against the sanctuary, which seems to be the case here. It is true, we shall not easily find sixty-six chambers. But the Hebrew, etc., have only thirty-three. (Calmet)
Villalpand rightly translated anterides, (ver. 5.) but here he substitutes trabes, "beams or thick planks," to make it agree with 3 Kings 6:6., as if the same temple were meant. He also adopts the Vulgate bis.
Houbigant
Twice. Hebrew pehamim. Yet he afterwards places in his commentary, pedes, "thirty-three feet, that is twenty-two cubits," though feet are never used at all as a measure in Scripture. (Houbigant)
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Haydock
Broader, as the wall was not so thick. (Haydock)
Calmet
Midst. The two staircases were round in the hollow of the wall, (Menochius) at the eastern end of the chambers. (Josephus) See 3 Kings. (Calmet)
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Challoner
House. Because these side-chambers were in the very walls of the temple all around: or it may also be rendered, (more agreeably to the Hebrew) so as to signify, that the thickness of the wall for the side-chambers within was the same as that of the wall without; that is, equally five cubits. (Challoner)
Haydock
Protestants, "and that which was left, was the place of the side-chambers that were within." (Haydock)
Calmet
To manifest a greater respect for God, the apartments of the priests were twenty-five cubits distant from the temple, (ver. 10.) and divided by a wall, which Josephus describes as three cubits high. (Antiquities 8:2.) This wall was at the distance of five cubits from the temple. (Calmet)
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Prayer, or "separated;" munnach, (Haydock) the inner house, ver. 9.
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Haydock
Separate, different from that [in] ver. 9., (Calmet; Hebrew gizra.; Haydock) between the temple and the priests' apartments, which it may also designate, (Calmet) unless it (Haydock) mean the temple itself, which was divided from the rest, (Menochius) and set aside for prayer, etc. (Haydock)
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Galleries; Ethecas, or as the more correct manuscripts of St. Jerome read, Ecthetas, seems to be formed from (Calmet) Hebrew athikim, (Haydock) which St. Jerome explains a balcony, portico, or gallery.
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About. Thus he intimates the inner temple, which was covered with boards.
Windows. The temple was hidden so far by the chambers; or rather he measured (Calmet) "the ground and up to the windows, which were" shut up with lattices, affording light over the doors (Haydock) and apartments, fifteen cubits from the ground.
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Calmet
Two. Before he describes them with four faces. But they varied, (Exodus 25:18.) or the other two might be against the wall. (Calmet)
Worthington
The cherub signified "knowledge," and the palm-tree victory, to shew that man must be instructed with divine knowledge, and so fight for the victory. The face of man implied that Christ would suffer, and that of a lion announced that he would overcome all his enemies. (Worthington)
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Challoner
The threshold was four-square. That is, the gate of the temple was four-square, and so placed as to answer the gate of the sanctuary within. (Challoner)
It was not an arch, though not a perfect square, 3 Kings 6:34.
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Sanctuary. One folding door opened into it, the other into the temple.
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Other. It was not perhaps necessary to open the large door.
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Calmet
Sides, (humerulis) or pilasters. Hebrew, "on the shoulder of the porch, and on the sides of the house, and beams." (Calmet)
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The temple.... This plan of a temple, which was here shewn to the prophet in a vision, partly had relation to the material temple, which was to be rebuilt: and partly, in a mystical sense, to the spiritual temple of God, the church of Christ.
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One by another.... Or one over another; literally, side to side, or side upon side.
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And the inner house was within the side chambers of the house.... Because these side chambers were in the very walls of the temple all round. Or, it may also be rendered (more agreeably to the Hebrew) so as to signify that the thickness of the wall for the side chamber within, was the same as that of the wall without; that is, equally five cubits.
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The threshold was foursquare.... That is, the gate of the temple was foursquare: and so placed as to answer the gate of the sanctuary within.
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This description of the temple & order of priesthood, vvith the partition and fertilitie of the land is much more excellent, then was in Salomons time: & the new temple reedified by Zorobabel, was much meaner then Salomons, and therfore this prophecie (as likevvise the prophecies of Aggeus & Zacharias) cannot be vnderstood of the temple in Ierusalem but of the Church of Christ. S. Ierom. in ch. 40 Ezec. S. Aug. li 18. c. 45. ciuit.
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In the vval of the temple vvere interchangeably painted a Cherub signifying knovvlege, & a palmetree signifying victorie, representing to men that they must be instructed in diuine knowlege, & •o sight for victorie.
Signifying our Sauiour, vvho in his humanitie suffered miseries but as a lion ouercame al enimies.
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The ancients symbolically depicted three worlds: first, the sublunary, consisting of four elements and their mixtures, in which the earth, as it were the center and foundation, holds the lowest place, and is the dwelling place of men and animals; second, the celestial, which consists of seven planetary spheres, the firmament, the crystalline heaven, and the first mover; third, the supramundane, angelic and intellectual, which is the dwelling place of blessed minds, where they enjoy God and His glory in eternal ages.
The tabernacle of Moses and the temple of Solomon and Ezekiel prefigured these three worlds. For it represented the sublunary in the court, in which dwelt lay people, men and women of every status and degree, both pious and impious. It represented the celestial in the Holy Place: for the seven-branched candlestick represented the seven planets. It represented the supramundane in the Holy of Holies, in which were the ark and the mercy seat, as it were the throne of God, with the Cherubim. For thus St. Paul explains these things in Hebrews IX, 4 and following. In like manner this temple prefigured threefold men, or the threefold state of the Church. For the court represented the Christian people; the Holy Place, perfect men; the Holy of Holies, the Blessed reigning with God in heaven. See the passages explained in Exodus, chapters XXV and XXVI. Furthermore, in Hebrew these three parts of the temple are called thus: the first אולם ulam, that is, vestibule, portico, court; the second היכל hechal, that is, temple, or basilica; the third דביר debir, that is, oracle: for from the mercy seat God gave oracles. 1. AND HE BROUGHT ME (from the court) INTO THE TEMPLE, namely into the former part of the temple, which was called basilica, hall and Holy Place, because it was both narrow and strong, because it was in front, because it was destined for the worship of God, because it was most beautiful, because it would be illustrious with the protections and benefits of God.
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AND HE MEASURED THE FRONTS SIX CUBITS. — By fronts Maldonatus understands the chambers which adhered to the temple on the outside: These, he says, are called fronts, because there were three lengths; the second of which projected beyond the first, the third beyond the second. They had moreover "six cubits of breadth on this side, and six cubits of breadth on that side," that is, both those which were on one side and those which were on the other side of the sanctuary or temple, which was the same breadth as the tabernacle. But when it says they had six cubits of breadth, it is to be understood of the upper roof or floor. For below they had 4 cubits, as verse 5 indicates. The second story projected beyond the first by one cubit, and the third beyond the second by another cubit.
Melius Vilalpando understands by the fronts the posts of the gate of the temple: for these are called in Hebrew אילים elim from strength, and he called these fronts cap. v, 10, 14. Symmachus translated, in circuit, signifying the same posts, which fortified the gate in circuit on both sides. Wherefore rightly R. Solomon defines these posts as the width of the thickness of the wall of the temple, which was between the temple and the vestibule. In the preceding chapter the Angel measured the inner and outer court; now entering the temple, he measures it, namely the Holy Place, vers. 1, and the Holy of Holies, vers. 3 and 4, soon vers. 5 and seq. the chambers, that is the rooms adjoining the temple, and their spiral staircase, the platform, the oratory, and the treasuries, the thresholds and windows he measures. Finally vers. 18, he teaches that Cherubim and palms were carved into the temple; and, vers. 22, he describes the altar of incense and the doors of the temple. Mystically in all these ornaments of the temple he delineates and depicts the order, beauty, hierarchy, and Sacraments of the Church. The Greeks call the temple ναόν, the court or vestibule προστάσιν, as if you were to say before the temple. Thus Vitruvius, lib. III, cap. 1.
Moreover here there is the same darkness and obscurity which was in the preceding chapter. Whence St. Jerome at the beginning of cap. XLII: "I wished," he says, "by despair and the magnitude of the matter to pass over the present testimony in silence, but I judged it better to say whatever I could, than to say nothing at all: taking up that Socratic saying: I know that I know not. For it is part of knowledge to know what you do not know." The same in the same place in the preface: "Wherefore to you, daughter Eustochium, who are ours, whatever these things may be, you receive willingly, I wish to testify, and I briefly admonish you with that saying of the rhetor Victorinus, that you may know that the obscurity of volumes arises from three things: either from the magnitude of the matter, or from the ignorance of the teacher, or from the hardness of the hearer: of which the first and second I shall openly confess in this work: the third, the acuteness of your mind and your desire for the Scriptures easily rejects: which by the privilege of virginity and the victory of continence, I will not say a frequent, but a constant guest you possess God." 1. And he brought me into the temple, and measured the fronts, six cubits broad on this side, and six cubits on that side, the breadth of the tabernacle. 2. And the breadth of the gate was ten cubits: and the sides of the gate were five cubits on this side, and five cubits on that side: and he measured the length thereof forty cubits, and the breadth twenty cubits. 3. And going in within, he measured at the front of the gate two cubits: and the gate was six cubits: and the breadth of the gate seven cubits. 4. And he measured the length thereof twenty cubits, and the breadth thereof twenty cubits, before the face of the temple; and he said to me: This is the Holy of Holies. 5. And he measured the wall of the house six cubits: and the breadth of the side four cubits on every side, round about the house. 6. And the sides, side by side, thirty-three times: and there were projections which entered into the wall of the house, in the sides round about, that they might hold, and not touch the wall of the temple. 7. And the platform was round about, ascending upward by a spiral staircase, and it led to the upper chamber of the temple round about; therefore the temple was wider in the upper parts: and thus from the lower parts one ascended to the upper parts in the middle. 8. And I saw in the house the height round about, the sides founded at the measure of a reed six cubits in space: 9. and the breadth of the wall of the outer side five cubits: and the inner house was in the sides of the house. 10. And between the treasuries a breadth of twenty cubits round about the house on every side, 11. and the door of the side for prayer: one door toward the north, and one door toward the south: and the breadth of the place for prayer five cubits round about. 12. And the building which was separate, and turned toward the way looking toward the sea, of the breadth of seventy cu-
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of cubits, and the wall of the building was five cubits broad all around: and the length thereof was ninety cubits. 13. And he measured the house, the length was a hundred cubits: and the separate building, and the walls thereof, the length of a hundred cubits. 14. And the breadth before the face of the house, and that which was separated against the East, a hundred cubits. 15. And he measured the length of the building against the face thereof, which was separated behind: and the porches thereof on both sides a hundred cubits: and the inner temple, and the porches of the court. 16. The thresholds and the windows set obliquely, and the porches round about on three sides, against each threshold, and covered with wood round about: and from the ground to the windows, and the windows were closed above the doors. 17. And unto the inner house, and without by all the wall round about within and without, by measure. 18. And it was wrought with cherubim and palm trees: and a palm tree between cherub and cherub, and every cherub had two faces. 19. The face of a man toward the palm tree on this side, and the face of a lion toward the palm tree on the other side, expressed throughout all the house round about. 20. From the ground to above the door, cherubim and palm trees were carved in the wall of the temple. 21. The threshold was foursquare, and the face of the sanctuary had the appearance of the face. 22. The wooden altar was three cubits high: and the length thereof two cubits: and the corners thereof, and the length thereof and the walls thereof were of wood. And he said unto me: This is the table before the Lord. 23. And there were two doors in the temple, and in the sanctuary. 24. And in the two doors on both sides were two little doors, which folded in upon themselves: for there were two doors on both sides of the doors. 25. And cherubim and the carvings of palm trees were made on the doors of the temple, and sculptures of palm trees, as they were also expressed on the walls: wherefore the wood was thicker in the front of the porch without. 26. Upon which were oblique windows, and the likeness of palm trees on this side and on that side in the shoulders of the porch, according to the sides of the house, and the breadth of the walls.
And The Door Symbolically the ancients depicted a threefold world: first, the sublunary, consisting of four elements and their mixtures, in which the earth, as it were the center and basis, holds the lowest place, and is the dwelling place of men and animals; second, the celestial, which consists of seven planetary spheres, the firmament, the crystalline heaven, and the first mover; third, the supramundane, angelic and intellectual, which is the dwelling place of blessed minds, where they enjoy God in eternal age and glory.
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These three worlds were foreshadowed by the tabernacle of Moses, and the temple of Solomon and Ezekiel. For the sublunary world was represented by the court, in which dwelt lay people, men and women of every status and degree, pious and impious. The celestial world was represented by the Holy Place: for the seven-branched candlestick represented the seven planets. The supramundane world was represented by the Holy of Holies, in which were the ark and the mercy seat, as it were the throne of God, with the Cherubim. For thus St. Paul explains these things in Hebrews IX, 1 and following.
Before The Face Of The Temple In like manner this temple foreshadowed threefold men, or the threefold state of the Church. For the court represented the Christian people; the Holy Place, perfect men; the Holy of Holies, the Blessed reigning with God in heaven. See the sayings at Exodus, chapter XXV and XXVI.
THIS IS THE HOLY OF HOLIES. Furthermore in Hebrew these three parts of the temple are called thus: the first אולם ulam, that is vestibule, portico, court; the second היכל hechal, that is temple, or basilica; the third דביר debir, that is oracle: for from the mercy seat God gave oracles. 1. AND HE BROUGHT ME (from the court) INTO THE TEMPLE, — namely into the former part of the temple, which was called basilica, hall and Holy Place, because it was both narrow and strong, because it was in front, because it was destined for the worship of God, because it was most beautiful, because it would be illustrious with the protections and benefits of God.
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AND HE MEASURED THE FRONTS AT SIX CUBITS. — By fronts Maldonatus understands the chambers, which adhered to the temple on the outside: "These," he says, "are called fronts, because there were three lengths; the second extended beyond the first, the third beyond the second. And they had six cubits of breadth on this side, and six cubits of breadth on that side," that is both those which were on one side and those which were on the other side of the sanctuary or temple, which was the same breadth as the tabernacle. But when it says they had six cubits of breadth, it must be understood of the upper roof or flooring. For below they had 4 cubits, as verse 5 indicates. And the second story extended beyond the first by one cubit, and the third beyond the second by another cubit.
Melius Vilalpando understands by the fronts the posts of the gate of the temple: for these are called in Hebrew אילים elim from strength, and he called these fronts cap. XL, 10, 14. Symmachus translated, round about, signifying the same posts, which fortified the gate round about on either side. Wherefore rightly R. Solomon defines these posts as the width of the thickness of the wall of the temple, which was between the temple and the vestibule. For so great was the thickness of the inner wall of the house, as was that of all the walls of the temple, namely of one reed, that is six cubits. The sense therefore is, as if to say, The Angel measured both posts of the gate; the right, and the width of each from East to West, six cubits. "The width of the tabernacle," in Hebrew אהל ohel, that is the tabernacle, or extended or expanded, he calls by catachresis the lintel of the gate of the temple, which since it was flat, and very like extended curtains, overshadowed and protected the door from above, so that the sense is, each post sustaining the lintel had a width of one cubit, which was indeed the width of the lintel extended above, and the thickness of the wall dividing the Holy Place from the vestibule, says Vilalpando.
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Moreover the posts and columns, both for the sake of ornament and of strength, had their pilasters, that is attached piles, or half-columns. 2. THE WIDTH OF THE GATE WAS TEN CUBITS, — as if to say, The threshold of the gate of the temple was wide ten cubits, which was as wide as the tabernacle of Moses had been of old. He is silent about the height of the gate, which from the balance of the epistylia of the court Vilalpando conjectures to have been twenty cubits, namely in a double proportion to the other gates. AND THE SIDES OF THE GATE FIVE CUBITS ON THIS SIDE, AND FIVE CUBITS ON THAT SIDE. — For sides in Hebrew is כתפות kitphoth, that is shoulders, and, as the Septuagint, ἐπώμιδες. Thus are called those parts of the wall left at the sides of the gate; for as shoulders protect the breast, so these fortify the gate on either side; whence in Latin they are called the sides of the gate, because they are left on either side of the gate. The width therefore of the temple was 20 cubits, and the width of the gate 10, whence there remain its sides on this side and that 5 and 5 cubits: for the gate opened between these sides in the middle of the Holy Place. Moreover that these sides of the gate were in front is evident from the fact that there he measured the length and width of the Holy Place, as we shall presently hear, says Vilalpando. AND HE MEASURED THE LENGTH THEREOF FORTY CUBITS, AND THE WIDTH TWENTY CUBITS. — "Thereof," not of the gate, as St. Jerome wishes, but of the temple, namely the Holy Place. Thus Maldonatus, Vilalpando and others, as if to say, He measured the length of the Holy Place forty cubits, the width 20, which was observed by Solomon: namely the length double the width, which is especially approved by Vitruvius, lib. VI, cap. V, and other ancient architects. For thus it is said III Kings VI, 2 and 3: "And the house which king Solomon built to the Lord, had sixty cubits in length, and twenty cubits in breadth, and thirty cubits in height: the house," namely the whole, "had sixty cubits in length;" because the Holy of Holies had 20, the Holy Place 40, which two joined together make 60. Moreover the width of both the Holy Place and the Holy of Holies was the same, namely 20 cubits, as also the height 30. These 20 cubits of the width of the Holy Place are thus gathered: the gate of the Holy Place was 10 cubits, the left side 5, the right 5; join all these, you will have 20 cubits, which was the width of the Holy Place, or Sanctuary. 3. AND THE INNER ENTRANCE, HE MEASURED IN THE FRONT OF THE GATE TWO CUBITS. — "Inner," that is in the inner part of the temple, namely in the Holy of Holies. For he measures here its gate, and in the following verse itself. He calls front the post of the gate, for this in Hebrew is called איל el, as I said verse 1. There were therefore two posts of the gate, on this side and that, each of which had a side of two cubits. Hence R. Solomon, Lyranus and Maldonatus, by the front of the gate understand the thickness of the gate, or of the wall and partition, and say this was two cubits. For it is certain that a wall was interposed, and divided the Holy Place from the Holy of Holies: and in the wall was this gate, through which the High Priest went from the Holy Place into the Holy of Holies. AND THE GATE (of the Holy of Holies), SIX CUBITS: AND THE WIDTH OF THE GATE, SEVEN CUBITS. — "Width," or, as it is in Hebrew, shoulders, he calls the sides of the gate, or the spaces on either side from the gate to the wall, as I said verse 1 and 2. The sense therefore is, as if to say, There were two sides of the gate, namely two spaces already mentioned, namely one from the gate to the southern wall, the other to the northern, each of them had seven cubits in length. For the whole width of the Sanctuary was 20 cubits, as he said verse 2. Two sides had each seven cubits, that is in all 14, the gate six. Add six to 14, you will have 20 cubits of the width of the Sanctuary, and of the Holy of Holies. Thus Theodoret, Maldonatus and Vilalpando.
4. AND HE MEASURED THE LENGTH THEREOF (of the Holy of Holies, or oracle, as follows) TWENTY CUBITS, AND THE BREADTH THEREOF TWENTY CUBITS, BEFORE THE FACE OF THE TEMPLE. — Therefore the Holy of Holies was square: for its breadth was equal to its length, since the Holy Place was rectangular. For its length was double its breadth; for it was forty cubits long, twenty cubits wide. Therefore some copies of the Septuagint wrongly read forty here instead of twenty. Moreover in these cubits is included the thickness of the wall interposed between the Holy Place and the Holy of Holies. For the entire length of the Sanctuary was sixty cubits, of which the Holy Place had forty, the remaining twenty the Holy of Holies. Therefore the thickness of the wall is included in these cubits; otherwise indeed the Sanctuary would have been long, not sixty, but sixty-two cubits. Thus Villalpando, who in chapter XI teaches that this oracle, or the Holy of Holies, was situated in the middle area of the inner court, or the court of the priests.
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BEFORE THE FACE OF THE TEMPLE, — that is, toward the Sanctuary. It is declared what he called the breadth of the Holy of Holies. For since it was square, it does not appear to have had breadth distinct from length: he says therefore that he calls breadth that part which was toward the Sanctuary, or the Holy Place; not that it was properly the breadth of the Holy of Holies distinct from its length, but that it was the breadth of the temple and of the Holy Place. Thus Maldonatus. THIS IS THE HOLY OF HOLIES. — Hence it is clear that the Angel here literally measures the old temple of Solomon, namely the Holy Place and the Holy of Holies, so that the Jews returning from Babylon might build a new one after its manner.
This verse he renders paraphrastically thus, Villalpando: And he measured the breadth of the oracle twenty cubits, and its length twenty cubits: and its height also (up to the vault; for with the vault 30, indeed 40, as it is said in II Paralipomenon III, 4, it was of cubits), was twenty cubits. And he said to me: This is the Holy of Holies, which is called the inner house, and the adytum, as it were without entrance (from the α privative letter, and δύω, that is I enter, as if to say The inner chamber without entrance, that is inaccessible), and the house of the soul, in which the firm hope of Israel rests alone. It is called also the oracle, or response, or the speaking place of God: and finally the Holy of Holies, that is, the most holy place, separated from the common and vulgar, because it represents the supreme heaven, where the oblation of Christ the high priest is made. 5. AND HE MEASURED THE WALL OF THE HOUSE SIX CUBITS, as if to say He measured the thickness of the wall of the temple at six cubits. For since the height of the vestibule was 120 cubits, and the rest of the house 30, certainly such height of the house required the wall at the bottom to be very thick. AND THE BREADTH OF THE SIDE FOUR CUBITS. — By sides or ribs he calls the anterides, or antas, or pilasters, which are as it were appendages of the walls, and as supports (commonly called pilasters) projecting from the wall and adhering to it and supporting it, each of which corresponded in breadth and position to each of the posts of the courtyards. Secondly and genuinely, Maldonatus by side, in Hebrew צלע tsela, understands a story, a chamber, a room. That this is so will be evident from the following verse. Therefore the breadth of each chamber of the temple adhering to the wall was 4 cubits, understand of the lowest chambers. For the highest had six cubits, the middle five; because the second were, to the first, or lowest; the third, or highest, to the second, one cubit wider. And so the same breadth was of the highest chamber and the lowest part of the wall; and of the lowest chamber and the highest part of the wall; and of the middle chamber and the middle part of the wall. By one cubit, namely, the breadth of these chambers in the temple of Solomon was greater. For the lowest were broad 5, the middle 6, the highest 7 cubits, as Ribera teaches, lib. I De Templo, cap. XIV. Whence Villalpando thinks that in this temple of Ezekiel there was also so much. But Ezekiel here teaches that they were smaller by one cubit; unless one should say they were four and a half cubits, so that they could be called both four and five cubits. 6. AND THE SIDES, SIDE TO SIDE, TWICE THIRTY THREE. — The Septuagint have thirty three, namely cubits: for these preceded, and thus read the Latin Complutensian. But the Roman, and others in various places read, thirty three. Now first, Villalpando gives the sense, as if to say The anterides, or pilasters already mentioned, corresponding to each other and opposite (for this is what he calls side to side, that is pilaster to pilaster, or one pilaster corresponding to and opposite another) were twice thirty three, that is 66. For twice in Hebrew is פעמים peamim, which signifies feet, steps, times and other things. Our translator reads in the dual בעמים paamaim, that is twice, that is two times. Allegorically, these 33 pilasters signify the 33 years of the life of Christ; for these as it were supported the temple, that is Christ, says Villalpando. Secondly and genuinely, by sides understand chambers, or stories, as if to say There were twice 33 chambers, so that one row of chambers was above another; and 33 chambers were in one, for example the lower floor, or story, and as many in the upper. That this is the sense is evident first, from what follows, where it is said that into these chambers one ascended by a spiral staircase, and that they did not rest on the wall, but on the projections of the wall, etc. Secondly, because chambers in Hebrew are called צלעות tseluoth, that is sides, because they were lateral to the temple. Thirdly, because such chambers attached to the temple of Solomon were both for ornament and for strength and stability, and for use, namely that the furnishings of the temple might be stored in them, and that they might be as it were oratories attached to the temple, is evident from III Kings VI, 5, and expressly from Josephus, VIII Antiq. II, and lib. VI Belli, cap. VI. Thus Ribera, lib. I De Templo, cap. XIV, where from Josephus he shows that these chambers were open, and had equalled the height of the lower temple, that is rose up to 60 cubits. Furthermore side to side, partly signifies the continuity of the chambers, so that they were mutually collateral, and on the opposite side counterposed to others, as Ribera explains; partly subordination, namely that some were subordinate to others, and as it were lower to the higher, opposed, indeed placed beneath, and corresponding equally. To this are added the Chaldean and R. Solomon, who explain thus: The stories were one above another 33 eleven by order. For since there were four sides of the Sanctuary, on the eastern side there were no chambers, because there was the gate: but each of the other three sides had eleven chambers: and so all were 33. Note: these chambers, as being attached to the temple, were different from the exedras, or chambers of the priests, which were in the courtyard. Thus Ribera, lib. I De Templo, cap. XIV and XVII. Thirdly, R. David and his followers render peamim feet, and give the sense, as if to say The chambers were one above another 33 feet in height.
AND THE INTERIOR OF THE HOUSE WAS. Fourthly, Villalpando likewise measuring by feet, thus translates and explains, as if to say: The sides, that is the two antae corresponding to each other, were projecting from the wall of the house thirty-three feet. But Maldonatus rightly refutes this, from the fact that Ezekiel nowhere measures this structure by feet, but always by cubits.
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Fifthly, Maldonatus thus translates and explains: Chamber above chamber thirty-three times, that is there were three chambers (that is rooms) one above another, and that thirty times; thus there were ninety chambers. But all these things, as they depart from our Interpreter, so also do they vary from one another: for each one here, as if blind in darkness, gropes about and conjectures. Therefore we must stand by our translation, which the Church has approved, so that we may proceed with firm and solid step. Secondly therefore the interpretation is the genuine one.
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AND THERE WERE LEDGES, WHICH WENT IN BY THE WALL OF THE HOUSE, — as if to say: When the wall of the temple was being built, there were left in it projections, which architects call corbels, upon which the transverse beams of the chambers, or rooms adhering to the wall of the temple were placed, so that they might rest upon them and be supported; whereby it came about that the chambers did not adhere to the walls of the temple, that is it was not necessary on account of them to take part of the wall, or to perforate it, so that it could hold the beams, which it was not fitting for the temple's wall to touch, much less to bear. Thus the Chaldean, who translates: The heads of the beams rested upon that which projected, and the beams did not penetrate through the walls of the house. Whence what are here called ledges, in III Kings VI, 5, are called beams; because they projected from the wall to support the transverse beams to be laid upon them, and therefore in Hebrew they are called migraoth, that is deficiencies, because they were not complete beams, but heads: and by the Septuagint they are called diastema, because they receded from the wall projecting outward: the Chaldean and others call them projections. Thus Ribera, lib. I De Templo, cap. XIV, Villalpando and others. 7. AND THE PLATFORM WAS ROUND ASCENDING UPWARD BY A SPIRAL. — He calls platform the round width of the spiral. Whence in Hebrew it is, it widened itself (the chamber) and went round about, as if to say: In the thickness of the wall a spiral was made (thus is called a staircase, or steps, such as we see in towers), by which from the lowest order of chambers to the middle, and from the middle to the third and highest one would ascend. Solomon made a similar spiral in the temple, III Kings VI, 8. For Solomon did not wish stairs to be placed outside the temple, lest one ascend outside altogether to the upper stories, and so that an empty area would be left for the sake of decoration: he therefore made a spiral. Because moreover the chambers of each side were all open, one door of the spiral was sufficient for each side around the circuit. And those ascending had very frequent windows from the south, by whose light they might walk clearly and certainly everywhere. Thus Bede, and from him Ribera, lib. I De Templo, cap. XV. Furthermore the spiral had as much width as the upper chamber projected beyond the lower, that is one cubit of six palms. The wall (as we said cap. XL) had a width of one palm: the inner cavity was four palms; thus one ascended to the second chamber, or order of chambers. From the second chamber again another spiral projected outward, by which one ascended to the third. We see a similar spiral at Rome in the column of Trajan, which by 185 steps internally (for this column is very thick like a tower) is ascended from the bottom to the top, in which in place of windows certain small fissures are opened necessary for the light of those climbing, but so small that by those who approach near they are scarcely perceived and appear to be cracks: they are in number 34. THE BUILDING WAS WIDER IN THE UPPER PARTS. — In Hebrew it is, because the house was wider above, that is because the second order of chambers (which he calls house) was wider by one cubit than the first, and the third than the second, as I said a little before.
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Maldonatus gives the reason why a spiral staircase could be one by which one ascended from the outside from one row of chambers to another, namely because the house was wider above than below: for this is what the spiral staircase winding on the outside required, and expanding itself more in the upper parts. Moreover, the cause of the inequality of the stories, or chambers, was the narrowness of the area: for it was very narrow, says Ribera; hence the lower ones were narrower by one cubit than the second, and the second than the third. AND THUS FROM THE LOWER PARTS ONE ASCENDED TO THE UPPER PARTS IN THE MIDDLE,—that is through the middle, namely the story, and the row of chambers. Thus the Chaldean. This is what is said in III Kings VI, 8: "And by the spiral staircase they ascended into the middle chamber, and from the middle into the third." Mystically Bede explains this spiral staircase and these chambers, in his book On the Tabernacle, chapter VII, and from him Ribera, in book I On the Temple, chapter XXIV: Three, they say, rows of cells built around the house signify three ways of living, which are all good, and pertain to the Church. The first is of the married, the second of the continent, the third of virgins. And because each of these receives many, and therefore many riches of the house of God are preserved in them, the cells are rightly called, or little houses. The first row is narrower, because the married had a smaller breadth of mind and hope, thinking that they could either not at all, or with great difficulty remain in chastity, heeding that word of Paul, I Cor. VII, 9: "But if they do not contain themselves, let them marry." This breadth is greater in the continent, and still greater in virgins; therefore the second row is wider, the third still wider. The first row is five cubits, because it does not greatly abstain from the pleasures of the five senses: the second six, because it is more perfect; for the number six signifies perfection, as we said above: the third seven, by which number complete perfection is signified. In this we depart from Beda; because he was of the opinion that the lowest story was seven cubits, but the highest five.
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Secondly, Rupertus in his Commentary on III Kings, chapter X, affirms that in these stories are signified three distinctions of living, which were signified in Ezech. XIV, in Job, Noah, Daniel. The first is of the married, who please God through faith and patience in marriage, as Job. The second is of Prelates, who are signified in Noah, who governed the ark in the waves. The third and supreme is of those devoted to contemplation, such as Daniel was. The first is five cubits, in which measure is understood exterior labor occupying the five senses of the body. The second is six cubits, because it is engaged and labors in the work of God: but God completed his works in six days. The third has seven, because on the seventh day, that is the Sabbath, rest is signified, and sabbatism: for in this way of living the holy soul keeps sabbath, higher than the world, and although still held in the body, through the rest of contemplation in some way already enjoys heaven. These ways of living, or whether we interpret it this way or that way, are joined to the temple; because they follow the ecclesiastical norm, and pertain to the Church; but they do not adhere to the walls of the temple, that is the walls are not pierced to support them, or they are not supported upon the walls: for the Church was burdened or weighed down by nothing through their diversity, lost nothing of its integrity or unity. Yet beams were placed in the wall, by which these stories might be supported; because these ways of living rest upon the precepts and counsels of Christ, which the Church has handed down to us.
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The door by which one entered these was in the wall of the house, not outside; because those who live thus are members of the Church, and outside the Church neither marriage pleases God as the marriage of the saints does, nor continence as virginity does, even if these two virtues were found outside it. But it was in the wall of the house on the right side, that is on the southern side, which part of the sky is usually taken in a good sense in Scripture, because it has more light and heat; just as the northern part in a bad sense, because it is cold and dark, which the holy Church believes signifies, as the same author says, and adds: "And the Evangelist used an apt word, so that he did not say, He struck, or He wounded, but: One of the soldiers opened his side with a lance, as it were a door of the middle side, through which an entrance to heavenly things might be opened to us. For through this door we have an ascent to the middle chamber, and from the middle to the third; because through faith and the mysteries of our Redeemer we ascend from the present conversation of the Church to the rest of souls after death, and again from the rest of souls at the coming day of judgment to the immortality also of bodies, as it were penetrating into a third chamber with a more sublime progress." Rupertus also in chapter X says the door is the side of Christ opened by the lance; because from it flowed blood and water, that is baptism, through which we enter into the Church, and then either we remain in the lowest, or we ascend to the middle, or to the third chamber, according to our will with the grace of God. Finally this street, ascending through a spiral in a circle, signifies nothing other than that one ascends to heaven through a tortuous way of labors and sorrows. The same things are taught in almost the same words by Eucherius and Angelomus in book III of Kings, chapter VI, and by Vilalpando here, chapter XXI. Such was the ladder and spiral which St. Perpetua saw through a vision, and from it she knew that she and her companions were called to heaven through martyrdom. For she saw a golden ladder extending from earth to heaven, woven with knives and swords as it were for steps: and at the same time she saw Saturus her companion in prison ascending through it bravely and courageously, and standing at the top, exhorting herself and her companions to follow the same way intrepidly. And when the vision
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AND THE INTERIOR OF THE HOUSE. — In Hebrew: And the space which was for the house of the chambers, which were in the temple, understand also, of five cubits was: that is, the space interposed between the chambers and the wall which surrounded the temple, was also of five cubits. In Hebrew is the word נוח munnach of which presently. 10. AND BETWEEN THE TREASURIES THE WIDTH, — that is the street, as if to say, A certain street twenty cubits wide was between the treasuries of the courtyards, and the aforesaid chambers adhering to the temple, which surrounded the whole house on all sides, from the East, South, West and North. Thus Vilalpando. From this place it is clear that between the temple and the courtyard of the priests, there was interposed a space, or street of 20 cubits, which extended on every side around the temple, and immediately surrounded it. This street was in the open air, and there the priests prayed. Whence of it is said in Joel II, 17: "Between the vestibule and the altar (namely in the street just mentioned) the priests, the ministers of the Lord, shall weep, and shall say: Spare, O Lord." And here verse 11 it is said there was a place for prayer, that is an oratory of the priests. This place was profaned by the impious, of whom it is said in chapter VIII, verse 16: "Between the vestibule and the altar about five and twenty men, with their backs turned to the temple of the Lord, and their faces toward the east, and they adored toward the rising of the sun." Therefore between the vestibule of the temple and the enclosure, or wall of the courtyard of the priests, this empty space was interposed, namely a street of 20 cubits. Thus Vilalpandus, Pineda, and commonly others. 11. AND THE DOOR OF THE SIDE (that is the doors of the chambers were) FOR PRAYER, — that is to the place already mentioned; namely to the chambers surrounding the temple, which were places appointed for prayer. AND THE WIDTH OF THE PLACE FOR PRAYER FIVE CUBITS, — as if to say, And the width of the aforesaid places, or chambers was 5 cubits. For so much distance is between the interior wall of the house and the exterior of the ribs, says Vilalpandus. Although Pineda, in book V On the Affairs of Solomon, chapter V, § 11, doubts whether these 5 cubits of space were designated and defined in the very street of 20 cubits, of which the preceding verse, or rather further around the house itself in the interspace of the two walls by which it was surrounded. Note: For "for prayer" in Hebrew is מנוח munnach, that is rest, namely a place of quiet. Whence Our author a little before translated it, "the inner house." Thus an oratory is called, and elsewhere the temple: first, because this is as it were a place in which God rests, as Isaiah says in chapter LXVI, 1. Whence also David says in Psalm CXXXI, 14: "This is my rest forever and ever; here will I dwell, for I have chosen it." And II Paralipomenon VI, 41: "Arise, O Lord, into thy rest." Secondly, because those praying rest in God there, according to that Psalm XC, 1: "He that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven." Prayer therefore he calls the place of prayer, or the oratory of the cells and chambers. Hence Christians formerly called their churches προσευχάς (as here the Septuagint translates), that is prayers, that is places of prayer: it is a metonymy. Moreover the same chambers, or oratories, presently in verse 12 he calls "a separate building." 12. AND THE BUILDING THAT WAS SEPARATE. — Others understand the whole space of the temple with its chambers and other appendages, and it is said to be "separate" because in it the Holy Place was divided and separated from the Holy of Holies. This therefore building was seventy cubits wide, which Maldonatus thus collects: The Holy of Holies had twenty cubits of width, the wall six cubits below: but it was double: one southern, the other northern, are twelve, which added to twenty, make thirty-two. The lower chambers had four cubits: but there were two rows of chambers, one on one side, the other on the other: are therefore eight cubits, which add to thirty-two, you will have forty. The wall of the chambers on the outside was five cubits wide, one from one side, the other from the other side: are fifty. The space which was left between the chambers and the wall, which surrounded the Holy of Holies, had five cubits on each side: are sixty. The wall surrounding the Holy of Holies also had five cubits on each side: are seventy: "And the length thereof ninety cubits;" namely, the vestibule of the Sanctuary had eleven cubits of width, cap. XL, 49; but the wall was five cubits wide, cap. XLI, 48: are sixteen. But the Sanctuary had forty cubits of length, as appears verse 2: are fifty-six. The Holy of Holies had twenty cubits of length, verse 4: are seventy-six. The wall of the Holy of Holies toward the West was five cubits wide: are eighty-one. The lower chambers were four cubits: are eighty-five; and the space which was left between the chambers and the other wall, was five cubits: are ninety. To which if you add five cubits, which the wall surrounding the temple had on one side, and as many on the other, you will make one hundred cubits, which verse 13, 14, 15 will say, the whole circuit of the temple had in a square. Thus far Maldonatus. So also Vatablus. Secondly and better, Vilalpandus: The building, he says, separate, or, as it is in Hebrew גזרה gizra, that is cut off (the Chaldean translates it conceived; the Septuagint, the rest), calls the building of the cells, or chambers and oratories already mentioned adhering to the temple. For this is rightly called בנין binian, that is a building consisting of various parts connected and bound together among themselves. In Hebrew word for word it is, the building which was before the face of the separate, that is of the temple: Our translator renders it "separate," because both this building of cells was separate from the temple, and the temple was separate from the building itself. For separate is a relative of equivalence: for the separate is the separate of the separate. Moreover he calls the sea the West: for to the Jews the Mediterranean sea is to the West. The sense therefore is, "and the building, which was separate," that is the building of cells which was a place of prayer, and which was built on the southern and northern side of the temple, was wide
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and extended from East to West, seventy cubits. But the wall of the building five cubits, etc., — that is the wall of this building, which surrounded the house on all sides, was wide, or thick, five cubits; long indeed, that is high, ninety cubits. 13. AND HE MEASURED THE LENGTH OF THE HOUSE ONE HUNDRED CUBITS. AND THAT WHICH WAS SEPARATE WAS THE BUILDING, etc., OF LENGTH ONE HUNDRED CUBITS. — The "and" signifies, that is, say Lyran and Vilalpandus; for the house is the same as the building of cells. The sense is, as if to say, He measures the dimensions of the house, or of the building of cells, which the Angel had measured thus far in parts, he now collects them into one sum, and its length from East to West he defines by the number one hundred, that is perfect, cubits. For the house itself length, and the place of prayer, and the walls, all taken together complete the length of one hundred cubits.
AND THE GROUND UP TO THE WINDOWS. These one hundred cubits in parts I collected, verse 12, from Maldonatus. For the measure of this building, which it had of the temple to which it adhered, was the same. 14. BUT THE WIDTH BEFORE THE FACE OF THE HOUSE, etc., ONE HUNDRED CUBITS, — that is and a certain courtyard, which lay before this excellent separate building, facing East, was long one hundred cubits; but the width of this courtyard, verse 20, he defined by twenty cubits.
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These few things from many: for I am eager to extricate myself and the reader alike from these intricate measurements and thorny symmetries, and to leave them to the architects (to whom they properly belong): whoever wishes more, let him consult Vilalpando. Note: Width is called a plaza; for in Greek πλάτος, whence plaza is said, signifies broad, or breadth. Again, "against the East," that is against the inner court, which was on the eastern side, with respect to the temple. 15. And he measured the length of the building (already mentioned) against its face ("its," that is which was adjoining and opposite to it): Which WAS SEPARATED (that is from the temple: for this is what הגזרה gizra signifies, as I have said) AT THE BACK. — In Hebrew אחריה achareia, that is behind it, that is which was behind the eastern side, which he had measured before, as if to say in one word: He measured the eastern side, says Maldonatus. Otherwise Vilalpando; for he thinks that the Angel here measures the court, which surrounded the temple, or rather the posts and vestibules, by which the court was enclosed on three sides. AND ETHECAS ON BOTH SIDES ONE HUNDRED CUBITS. — You will ask, what are called ethecas? First, the Chaldean translator rendered it angles; second, Maldonatus, Vatablus and others think that chambers, or exedras and treasuries, that is, cubicles, are called ethecas. Hence some Rabbis think that ethecas were cubicles in which priests, when they entered into the Holy of Holies, or when they went out from it, changed their garments. Third, R. Solomon, and from him Lyran: Ethecas, he says, are pillars which are inserted in the walls of great buildings, to fortify them. But I say that etheca is a Chaldaic word, from the root נתך natac, that is, he tore away, he broke off. Whence etheca is called a portico, as Our translator rendered it in chapter XLII, verse 5, which, supported by posts or columns, separated from the wall and as it were torn away, appears: just as gizra a little before called the temple, because separated, and as it were torn away from all other structure. Thus Vilalpando. Or rather, as St. Jerome: "Ethecas," he says, "the Romans call solaria of dining halls projecting from walls, or meniana, from him who first invented them, which some of the Greeks call ἐξώστεας." For these are properly called in Hebrew ethecas, that is, a tearing away, that is, a place standing out, and as it were torn away from the wall and house. For these can be called porticos; whence in Greek ἐξωτικαί, that is, exterior, or projecting porticos are called: for which reason also a portico, because torn away from the wall as it were, is called an etheca, as Our translator rendered it, chapter XLII, 5.
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The sense therefore is, as if to say: He measured the length of the western portico, or rather the meniana, which looked toward the western back of the house, one hundred cubits. For they were square, having the same width and length, namely one hundred cubits. AND THE INNER TEMPLE, AND THE VESTIBULES OF THE COURT, — as if to say: And indeed he measured the inner temple, and the vestibules of the court. Thus Vilalpando. 16. THRESHOLDS, AND OBLIQUE WINDOWS, AND ETHECAS ROUND ABOUT ON THREE SIDES. — He repeats what he said in the chapter above, to indicate that the Angel measured there in detail, here in general all things through three sides, that is through three sides, namely toward the South, North and West. For toward the East, where the entrance into the Holy of Holies was, there could not be chambers, nor ethecas, that is their porticos.
AGAINST EACH THRESHOLD, — as if to say: To each single post of the house there corresponded a single threshold, or a single floor. AND COVERED WITH WOOD ALL AROUND IN A CIRCLE, — that is, the posts indeed of the house, or pilasters, were covered with floors (with cedar boards, says the Chaldean) of the cubicles, round about the three sides already mentioned. Thus Vilalpando.
THROUGHOUT THE WHOLE HOUSE ROUND ABOUT. FROM THE GROUND UP TO THE WINDOWS. — Richard of St. Victor, in the book On the Temple of Ezekiel, chapter XVII, hence gathers that the house itself was filled with earth up to the windows: but this is contrary to the ornament of the house, and to architecture. The sense therefore is, as if to say: From the ground up to the windows, supply, with floors, and boards already mentioned, the ethecas were covered, namely up to the height of 25 cubits. Or, and more solidly, as if to say: A wall was erected up to the windows of the house, which opened above the height of 25 cubits in the southern and northern wall. Thus the Septuagint, the Chaldean, the Hebrews, Vilalpando and others. AND THE WINDOWS WERE CLOSED, — as if to say: The windows indeed of the temple, which opened above such a wall, were thus hidden by the same, so that they could not be seen from the lower pavement of the courts. Again, "windows closed above the doors," as if to say: And windows closed with triple covering, namely with lattices, doors and curtains, opened above the height of the eastern door of the house.
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17. AND UNTO THE INNER HOUSE, AND WITHOUT BY ALL THE WALL ROUND ABOUT, WITHIN AND WITHOUT BY MEASURE, — that is to say, The windows were opened, I say, in the manner and mode already mentioned, through the walls of the outer house up to the wall of the inner: for in the inner (namely in the Holy of Holies, as I shall presently say) there were none, and they ran at the same height, both in the inner part of the house on the south and north sides, and in the outer part of the side chambers and cubicles. Or "within," that is in the inner house of the Holy of Holies; and "without," that is in the outer Holy Place, all things were covered by measure with boards of the same measure, in which were wrought, that is carved, Cherubim and palms, as follows. Thus Villalpandus.
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You will ask, what sort of windows were these, and why are they called oblique? R. David and Isidore Clarius answer that they were windows narrower inward, but wider outward. Secondly, others commonly hold that they were narrower outward, wider inward: hence they are called oblique, both because they were sloping, and consequently because light did not enter through them in a straight line, but obliquely and sloping. Thus hold Bede, in the book On the Temple, cap. VII, Angelomus, Cajetan and Abulensis, III Kings VI, 4, Richard of St. Victor, Lyra, Vatable, Maldonatus here, Ribera, book I On the Temple, cap. XIII. But Angelomus and Abulensis affirm that they are not called oblique because they were truly oblique, like the small windows which are made in certain arches, but because, since they were wider inward, the lines of their sides were not parallel, but always diverged from one another, like the sides of a triangle. For thus Abulensis expounds it, and adds: "But this is done so that much light may enter through them; which would not happen if the windows were equal inside and outside. The reason for this is that the rays of the sun coming from without intersect themselves on the surface of the window, where the place is narrower, and then spread out, and light enters the house in the manner of an inverted pyramid. Concerning which it is clear from book I of the Common Perspective, proposition VI, and thus windows are commonly made in Churches and other buildings." This opinion is proved, first, because this is what the word oblique signifies; secondly, because for oblique, in III Kings VI, 4, in Hebrew it is שקפים אטמים scekuphim atumim, that is open closed, because namely they were wide and open within, narrow without, so that they appeared almost closed. For they were not entirely closed: for thus they would not have been windows. Closed therefore is the same as narrow, as Pagninus explains. Whence the Chaldean renders: Open within, and closed without; and the Septuagint render: Windows latticed hidden.
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Thirdly, because St. Jerome teaches this in the words cited in cap. I, 16, where he calls these windows from Symmachus τοξικάς, which would transmit light like an arrow. Moreover these windows were covered with certain cross-bars in the manner of a net, and as it were closed: for this reason indeed they are called in Hebrew atumim, that is closed. This is clearly taught by the Septuagint, who in III Kings VI, 4, render: θυρίδας δεδικτυωμένας κρυπτάς, that is windows latticed hidden, and thus in verse 16, θυρίδες δικτυωταί, that is windows latticed, or barred. Where St. Jerome: "Windows," he says, "were made in the manner of a net like bars, so that they were not closed with secular stone, nor glass, but with woods interlaced and carved (for which in Hebrew it has oblique windows), which were in only three parts of the temple, namely to the right and to the left, and behind. For the eastern part had no windows; because the entrance itself admitted clear light within"; all the interior of the temple was filled with the light of the doors, so that through each window and the holes of the bars one could look within. Thus Ribera and Villalpandus in cap. XL of Ezekiel, where they add that "oblique" is said because the angles of them were oblique, not right, as they are in a net and in cross-bars: again said τοξοειδεῖς, because the holes of these were sharpened in the manner of the point of an arrow. Villalpandus exhibits a clear plan of these in the table after page 144. Mystically the windows of the temple (as Bede says cap. VII) are the doctors of the Church, who, while they teach the mysteries of faith and what must be done, through them light enters to the rest. For this reason it was said Matt. cap. V: "You are the light of the world." The oblique windows are, according to the same author, because namely it is necessary that whoever has perceived for a moment the brightness of heavenly contemplation, should soon enlarge the bosom of his heart by greater chastening, and prepare himself by diligent exercise for undertaking greater things. They are also wider within because, although great breadth of charity must be seen in us without, greater must burn within in the heart.
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In the body of Christ we can interpret the windows as wounds, which display great charity, yet much greater was that in his heart within. For Christ loved God the Father immensely, both because he clearly perceived his immense beauty, dignity, love and other divine attributes; and because he beheld his immense love toward himself, by which he had exalted his humanity to hypostatic union with the Word, and had marvelously adorned it with all the gifts of wisdom, graces and virtues. And because he loved the Father immensely, he also loved men immensely, inasmuch as God the Father had thus exalted and adorned his humanity for them, and wished that Christ would expend all these things for their salvation, and undergo torments and the death of the cross. This immense love of Christ toward God, and thence reflected toward us, could not be limited by the bounds of death and the cross. For just as he died once, so he would have wished to die and be crucified a thousand times, if the Father had commanded it: and as he died for the sake of all men; so he was prepared to die for the sake of one man, and had for this an abundantly prompt love: and not for three hours only, but until the day of judgment would he have wished to hang upon the cross, and there to be worn out by labors and pains, if the Father had demanded it, and to this he would truly have had superabundant strength supplied by this love. Hence he himself thirsted for the cross and death, and all the days by which it was delayed. This is what he says in Luke XII: "I have a baptism wherewith I am to be baptized, and how am I straitened until it be accomplished?" Christ therefore had enclosed within his breast a sea of love, of which he showed us only small rivulets through his wounds. This is the example of love which Christ proposed to us to imitate and to repay: concerning which our Bernardinus Rossignolius discourses learnedly and piously, in his book On the Discipline of Christian Perfection, book V, chapter XXVI.
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Now there were windows on three sides of the temple, that is on all, except on the Eastern, and on all conditions, because men of all conditions have need of the light of the sun of justice, which is diffused through the doctors of the Church, and through spiritual men. The Eastern side, because it has a great door, and is most fully suffused with the rays of the sun of the East, has no need of windows; because that part of the Church which is fully illuminated by God in blessedness, has no need to be taught by men. Hence of it is said in the Apocalypse XXI: "And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it, and the Lamb is the lamp thereof." Finally, windows were only in the court and the Holy place, not in the Holy of holies; for that was closed on all sides and dark without windows, and this because God, that is the Angel in the place of God sitting in an assumed body of air, and answering from the mercy seat, did not wish to be seen by the High Priest entering the Holy of holies. For darkness and cloud are his hiding place, whence the High Priest heard the voice speaking, but perceived no appearance or form, as is said in Numbers VII, 89. Thus teach Abulensis, Exodus XXV, Question XXII, Vilalpandus here, chapter XXXIV, and others.
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18. AND WROUGHT CHERUBIMS AND PALMS: AND A PALM TREE WAS BETWEEN CHERUB AND CHERUB, — that is to say, On the walls of the temple were carved the images of Cherubim and palms, so that alternating images succeeded one another, the image of a Cherub and the image of a palm, and each Cherub was between two palms, and each palm between two Cherubim. The walls therefore were adorned with alternating Cherubim and the broad leaves of palms, as it were with crowns. Alcazar gives the reason, Apocalypse III, 12, note 1, that the temple erected by Solomon was built to God the victor, on account of the remarkable victories which his father David had obtained over enemies by the aid and leadership of God. This is established in I Paralipomenon XXVI, 27, and chapter XXIX, 11, where David and his leaders are said to have offered spoils captured in war for the building of the temple, David saying: "Thine, O Lord, is the magnificence, and the power, and the glory, and the victory, and to thee is the praise." Thus Philip II, King of Spain, built that august temple of St. Lawrence on account of the victory which he obtained on the feast day of St. Lawrence, and through his patronage. For Cherubim (that is, winged youths), as well as palms, are symbols of victories, as may be seen in ancient sculptures and coins; and these the Romans and Greeks appear to have borrowed from Solomon and the Hebrews. For, since it is established that the palm originates from Judea and Phoenicia (and therefore in ancient coins, where Judea is depicted, the palm is added as its mark and emblem), it does not seem doubtful that from the example of Solomon it was derived, that the palm should be placed by the heathen as a sign of victory, and that in contests the palm should be given to the victor. Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces.
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That moreover a statue of Victory was fashioned with a palm branch in one hand and an olive branch in the other, this also appears to have been derived from the same temple; because in it there were frequent images of palms and olive fronds. 18 and 19. AND THE CHERUB HAD TWO FACES: THE FACE OF A MAN TOWARD THE PALM ON THIS SIDE, AND THE FACE OF A LION TOWARD THE PALM ON THE OTHER SIDE. — The Cherubim had four faces, as we saw in chapter I, in a separate statue; but when carved on a flat wall they showed only two faces, namely of a man and of a lion: because the other two faces, namely of an eagle and of an ox, were intercepted and hidden by the very flatness of the wall. For this was a half-relief sculpture of the Cherubim (which the French call demi-taille), in which it is necessary that many parts be concealed and not appear: because the figures are imperfect, and projecting in part, while the rest is absorbed into the flat wall. Since therefore the face of the eagle projected in the higher part of the head, it was easy for it to remain hidden in such carving: for art left only that part of the face prominent or projecting; which was sufficient for it to be seen, and from it to be recognized, the upper part of the head being left imperfect or hidden. Second, in order that the face of the lion might be seen, it was necessary for the Cherub to be figured from the side, or obliquely. Wherefore by the very fact that it showed the human face and the lion's countenance, it was necessarily the face of the ox that had to be covered, says Alcazar, Apocalypse IV, 7, note 12. Mystically St. Jerome says: "When we have entered the Holy of Holies, and mortified vices, we have need of the face of a man and of a lion, that is, of prudence and fortitude." Hence it is clear that the Cherubim had several faces properly so called. For they turned one toward one palm on this side, and another toward another palm on that side: therefore the faces of the lion were not manes, nor the faces of the eagle were wings, nor the faces of the ox were hooves, as Prado and Villalpandus wish. For a lion has manes on the breast as well as on the back. THROUGHOUT THE WHOLE HOUSE ROUND ABOUT. — So that in the sanctuary eight Cherubim were numbered on four walls, four in the Holy of Holies surrounding the ark, twelve in the outer house: so that all the Cherubim of the temple were 24; to which therefore John alludes, Apocalypse V, 8, when he numbers the same number, that is 24 elders standing before God and the Lamb, says Villalpandus, chapter XLV. For these elders were so called because from the beginning of time, from when the invisible God's seat was shown to men under some sensible form, they stood before God's majesty. But concerning the 24 elders it must be said in Apocalypse V. 20. FROM THE GROUND TO THE UPPER PARTS, — that is to say, As high as the threshold of the Eastern gate, or door, rose, so high were the walls of the temple and of the oracle adorned with carved palms and Cherubim, that is in the height of twenty cubits: therefore the Cherubim were of such height, as also the palms, namely twenty cubits high. Thus Villalpandus. 21. A SQUARE THRESHOLD. — In Hebrew: And the posts of the temple (understand both) were square. Whence R. David says: The threshold of the gate of the temple was square, in distinction from those who make thresholds round. Therefore the gate of the temple was square, not arched. Thus Villalpandus.
Machine translation from the Latin, not reviewed.
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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).
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… sacrifices," rarely bāmah [v.] which for the most part designates places of idolatrous worship), the altar is a mound, then a platform, on which gifts or victims are offered to God; later it implies the concept of a table ("table of Yahweh" Mal. 1:7, 12; Ez. 41:22). The first mentioned is that of Noah, Gen. 8:20; Abraham erects altars at Shechem, near Bethel, at Mamre, on Moriah, Gen. 12:7 ff.; 13:18; 22:9; Isaac at Beersheba, Gen. 26:25; …
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.