2 Chronicles 2:3
Verse
Context
Preparations for the Temple
2So he conscripted 70,000 porters, 80,000 stonecutters in the mountains, and 3,600 supervisors. 3Then Solomon sent word to Hiram king of Tyre: “Do for me as you did for my father David when you sent him cedars to build himself a house to live in.4Behold, I am about to build a house for the Name of the LORD my God to dedicate to Him for burning fragrant incense before Him, for displaying the showbread continuously, and for making burnt offerings every morning and evening as well as on the Sabbaths, New Moons, and appointed feasts of the LORD our God. This is ordained for Israel forever.
Sermons
F.B. MeyerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Solomon sent to Huram - This man's name is written חירם Chiram in Kings; and in Chronicles, חורם Churam: there is properly no difference, only a י yod and a ו vau interchanged. See on Kg1 5:2 (note).
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(2:2-9). Solomon, through his ambassadors, addressed himself to Huram king of Tyre, with the request that he would send him an architect and building wood for the temple. On the Tyrian king Huram or Hiram, the contemporary of David and Solomon, see the discussion on Sa2 5:11. According to the account in 1 Kings 5, Solomon asked cedar wood from Lebanon from Hiram; according to our account, which is more exact, he desired an architect, and cedar, cypress, and other wood. In 1 Kings 5 the motive of Solomon's request is given in the communication to Hiram, viz., that David could not carry out the building of the proposed temple on account of his wars, but that Jahve had given him (Solomon) rest and peace, so that he now, in accordance with the divine promise to David, desired to carry on the building (Kg1 5:3-5). In the Ch2 2:2-5, on the contrary, Solomon reminds the Tyrian king of the friendliness with which he had supplied his father David with cedar wood for his palace, and then announces to him his purpose to build a temple to the Lord, at the same time stating that it was designed for the worship of God, whom the heavens and the earth cannot contain. It is clear, therefore, that both authors have expanded the fundamental thoughts of their authority in somewhat freer fashion. The apodosis of the clause beginning with כּאשׁר is wanting, and the sentence is an anacolouthon. The apodosis should be: "do so also for me, and send me cedars." This latter clause follows in Ch2 2:6, Ch2 2:7, while the first can easily be supplied, as is done e.g., in the Vulg., by sic fac mecum. Ch2 2:4 "Behold, I will build." הנּה with a participle of that which is imminent, what one intends to do. לו להקדּישׁ, to sanctify (the house) to Him. The infinitive clause which follows (וגו להקטיר) defines more clearly the design of the temple. The temple is to be consecrated by worshipping Him there in the manner prescribed, by burning incense, etc. סמּים קטרת, incense of odours, Exo 25:6, which was burnt every morning and evening on the altar of incense, Exo 30:7. The clauses which follow are to be connected by zeugma with להקטיר, i.e., the verbs corresponding to the objects are to be supplied from הקטיר: "and to spread the continual spreading of bread" (Exo 25:30), and to offer burnt-offerings, as is prescribed in Num 28 and 29. וגו זאת לעולם, for ever is this enjoined upon Israel, cf. Ch1 23:31. Ch2 2:5-6 In order properly to worship Jahve by these sacrifices, the temple must be large, because Jahve is greater than all gods; cf. Exo 18:11; Deu 10:17. No one is able (כּוח עצר as in Ch1 29:14) to build a house in which this God could dwell, for the heaven of heavens cannot contain Him. These words are a reminiscence of Solomon's prayer (Kg1 8:27; Ch2 6:18). How should I (Solomon) be able to build Him a house, scil. that He should dwell therein? In connection with this, there then comes the thought: and that is not my purpose, but only to offer incense before Him will I build a temple. הקטיר is used as pars pro toto, to designate the whole worship of the Lord. After this declaration of the purpose, there follows in Deu 10:6 the request that he would send him for this end a skilful chief workman, and the necessary material, viz., costly woods. The chief workman was to be a man wise to work in gold, silver, etc. According to Ch2 4:11-16 and Kg1 7:13., he prepared the brazen and metal work, and the vessels of the temple; here, on the contrary, and in Ch2 2:13 also, he is described as a man who was skilful also in purple weaving, and in stone and wood work, to denote that he was an artificer who could take charge of all the artistic work connected with the building of the temple. To indicate this, all the costly materials which were to be employed for the temple and its vessels are enumerated. ארגּון, the later form of ארגּמן, deep-red purple, see on Exo 25:4. כּרמיל, occurring only here, Ch2 2:6, Ch2 2:13, and in Ch2 3:14, in the signification of the Heb. שׁני תּולעת, crimson or scarlet purple, see on Exo 25:4. It is not originally a Hebrew word, but is probably derived from the Old-Persian, and has been imported, along with the thing itself, from Persia by the Hebrews. תּכלת, deep-blue purple, hyacinth purple, see on Exo 25:4. פּתּוּהים פּתּח, to make engraved work, and Exo 28:9, Exo 28:11, Exo 28:36, and Exo 39:6, of engraving precious stones, but used here, as כּל־פּתּוּח, Ch2 2:13, shows, in the general signification of engraved work in metal or carved work in wood; cf. Kg1 6:29. עם־החכמים depends upon לעשׂות: to work in gold ..., together with the wise (skilful) men which are with me in Judah. הכין אשׁר, quos comparavit, cf. Ch1 28:21; Ch1 22:15. Ch2 2:7 The materials Hiram was to send were cedar, cypress, and algummim wood from Lebanon. אלגוּמים, Ch2 2:7 and Ch2 9:10, instead of אלמגּים, Kg1 10:11, probably means sandal wood, which was employed in the temple, according to Kg1 10:12, for stairs and musical instruments, and is therefore mentioned here, although it did not grow in Lebanon, but, according to Kg1 9:10 and Kg1 10:11, was procured at Ophir. Here, in our enumeration, it is inexactly grouped along with the cedars and cypresses brought from Lebanon. Ch2 2:8-9 The infinitive וּלהכין cannot be regarded as the continuation of לכרות, nor is it a continuation of the imperat. לי שׁלח (Ch2 2:7), with the signification, "and let there be prepared for me" (Berth.). It is subordinated to the preceding clauses: send me cedars, which thy people who are skilful in the matter hew, and in that my servants will assist, in order, viz., to prepare me building timber in plenty (the ו is explic). On Ch2 2:8 cf. Ch2 2:4. The infin. abs. הפלא is used adverbially: "wonderfully" (Ew. 280, c). In return, Solomon promises to supply the Tyrian workmen with grain, wine, and oil for their maintenance - a circumstance which is omitted in Kg1 5:10; see on Ch2 2:14. להטבים is more closely defined by העצים לכרתי, and ל is the introductory ל: "and behold, as to the hewers, the fellers of trees." חטב, to hew (wood), and to dress it (Deu 29:10; Jos 9:21, Jos 9:23), would seem to have been supplanted by חצב, which in Ch2 2:2, Ch2 2:18 is used for it, and it is therefore explained by העצים כּרת. "I will give wheat מכּות to thy servants" (the hewers of wood). The word מכּות gives no suitable sense; for "wheat of the strokes," for threshed wheat, would be a very extraordinary expression, even apart from the facts that wheat, which is always reckoned by measure, is as a matter of course supposed to be threshed, and that no such addition is made use of with the barley. מכּות is probably only an orthographical error for מכּלת, food, as may be seen from Kg1 5:11.
Jamieson-Fausset-Brown Bible Commentary
HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (Ch2 2:3-10) Solomon sent to Huram--The correspondence was probably conducted on both sides in writing (Ch2 2:11; also see on Kg1 5:8). As thou didst deal with David my father--This would seem decisive of the question whether the Huram then reigning in Tyre was David's friend (see on Kg1 5:1-6). In opening the business, Solomon grounded his request for Tyrian aid on two reasons: 1. The temple he proposed to build must be a solid and permanent building because the worship was to be continued in perpetuity; and therefore the building materials must be of the most durable quality. 2. It must be a magnificent structure because it was to be dedicated to the God who was greater than all gods; and, therefore, as it might seem a presumptuous idea to erect an edifice for a Being "whom the heaven and the heaven of heavens do not contain," it was explained that Solomon's object was not to build a house for Him to dwell in, but a temple in which His worshippers might offer sacrifices to His honor. No language could be more humble and appropriate than this. The pious strain of sentiment was such as became a king of Israel.
John Gill Bible Commentary
Behold, I build an house to the name of the Lord my God,.... Am about to do it, and determined upon it, see Ch2 2:1, to dedicate it to him; to set it apart for sacred service to him: and to burn before him sweet incense; on the altar of incense: and for the continual shewbread; the loaves of shewbread, which were continually on the shewbread table; which, and the altar of incense, both were set in the holy place in the tabernacle, and so to be in the temple: and for the burnt offerings morning and evening; the daily sacrifice: on the sabbaths, and on the new moons, and on the solemn feasts of the Lord our God: at which seasons, besides the daily sacrifice, additional burnt offerings were offered, and all on the brasen altar in the court: this is an ordinance for ever unto Israel: to offer the above sacrifices, even for a long time to come, until the Messiah comes; and therefore Solomon suggests, as Jarchi and Kimchi think, that a good strong house ought to be built.
2 Chronicles 2:3
Preparations for the Temple
2So he conscripted 70,000 porters, 80,000 stonecutters in the mountains, and 3,600 supervisors. 3Then Solomon sent word to Hiram king of Tyre: “Do for me as you did for my father David when you sent him cedars to build himself a house to live in.4Behold, I am about to build a house for the Name of the LORD my God to dedicate to Him for burning fragrant incense before Him, for displaying the showbread continuously, and for making burnt offerings every morning and evening as well as on the Sabbaths, New Moons, and appointed feasts of the LORD our God. This is ordained for Israel forever.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Solomon sent to Huram - This man's name is written חירם Chiram in Kings; and in Chronicles, חורם Churam: there is properly no difference, only a י yod and a ו vau interchanged. See on Kg1 5:2 (note).
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(2:2-9). Solomon, through his ambassadors, addressed himself to Huram king of Tyre, with the request that he would send him an architect and building wood for the temple. On the Tyrian king Huram or Hiram, the contemporary of David and Solomon, see the discussion on Sa2 5:11. According to the account in 1 Kings 5, Solomon asked cedar wood from Lebanon from Hiram; according to our account, which is more exact, he desired an architect, and cedar, cypress, and other wood. In 1 Kings 5 the motive of Solomon's request is given in the communication to Hiram, viz., that David could not carry out the building of the proposed temple on account of his wars, but that Jahve had given him (Solomon) rest and peace, so that he now, in accordance with the divine promise to David, desired to carry on the building (Kg1 5:3-5). In the Ch2 2:2-5, on the contrary, Solomon reminds the Tyrian king of the friendliness with which he had supplied his father David with cedar wood for his palace, and then announces to him his purpose to build a temple to the Lord, at the same time stating that it was designed for the worship of God, whom the heavens and the earth cannot contain. It is clear, therefore, that both authors have expanded the fundamental thoughts of their authority in somewhat freer fashion. The apodosis of the clause beginning with כּאשׁר is wanting, and the sentence is an anacolouthon. The apodosis should be: "do so also for me, and send me cedars." This latter clause follows in Ch2 2:6, Ch2 2:7, while the first can easily be supplied, as is done e.g., in the Vulg., by sic fac mecum. Ch2 2:4 "Behold, I will build." הנּה with a participle of that which is imminent, what one intends to do. לו להקדּישׁ, to sanctify (the house) to Him. The infinitive clause which follows (וגו להקטיר) defines more clearly the design of the temple. The temple is to be consecrated by worshipping Him there in the manner prescribed, by burning incense, etc. סמּים קטרת, incense of odours, Exo 25:6, which was burnt every morning and evening on the altar of incense, Exo 30:7. The clauses which follow are to be connected by zeugma with להקטיר, i.e., the verbs corresponding to the objects are to be supplied from הקטיר: "and to spread the continual spreading of bread" (Exo 25:30), and to offer burnt-offerings, as is prescribed in Num 28 and 29. וגו זאת לעולם, for ever is this enjoined upon Israel, cf. Ch1 23:31. Ch2 2:5-6 In order properly to worship Jahve by these sacrifices, the temple must be large, because Jahve is greater than all gods; cf. Exo 18:11; Deu 10:17. No one is able (כּוח עצר as in Ch1 29:14) to build a house in which this God could dwell, for the heaven of heavens cannot contain Him. These words are a reminiscence of Solomon's prayer (Kg1 8:27; Ch2 6:18). How should I (Solomon) be able to build Him a house, scil. that He should dwell therein? In connection with this, there then comes the thought: and that is not my purpose, but only to offer incense before Him will I build a temple. הקטיר is used as pars pro toto, to designate the whole worship of the Lord. After this declaration of the purpose, there follows in Deu 10:6 the request that he would send him for this end a skilful chief workman, and the necessary material, viz., costly woods. The chief workman was to be a man wise to work in gold, silver, etc. According to Ch2 4:11-16 and Kg1 7:13., he prepared the brazen and metal work, and the vessels of the temple; here, on the contrary, and in Ch2 2:13 also, he is described as a man who was skilful also in purple weaving, and in stone and wood work, to denote that he was an artificer who could take charge of all the artistic work connected with the building of the temple. To indicate this, all the costly materials which were to be employed for the temple and its vessels are enumerated. ארגּון, the later form of ארגּמן, deep-red purple, see on Exo 25:4. כּרמיל, occurring only here, Ch2 2:6, Ch2 2:13, and in Ch2 3:14, in the signification of the Heb. שׁני תּולעת, crimson or scarlet purple, see on Exo 25:4. It is not originally a Hebrew word, but is probably derived from the Old-Persian, and has been imported, along with the thing itself, from Persia by the Hebrews. תּכלת, deep-blue purple, hyacinth purple, see on Exo 25:4. פּתּוּהים פּתּח, to make engraved work, and Exo 28:9, Exo 28:11, Exo 28:36, and Exo 39:6, of engraving precious stones, but used here, as כּל־פּתּוּח, Ch2 2:13, shows, in the general signification of engraved work in metal or carved work in wood; cf. Kg1 6:29. עם־החכמים depends upon לעשׂות: to work in gold ..., together with the wise (skilful) men which are with me in Judah. הכין אשׁר, quos comparavit, cf. Ch1 28:21; Ch1 22:15. Ch2 2:7 The materials Hiram was to send were cedar, cypress, and algummim wood from Lebanon. אלגוּמים, Ch2 2:7 and Ch2 9:10, instead of אלמגּים, Kg1 10:11, probably means sandal wood, which was employed in the temple, according to Kg1 10:12, for stairs and musical instruments, and is therefore mentioned here, although it did not grow in Lebanon, but, according to Kg1 9:10 and Kg1 10:11, was procured at Ophir. Here, in our enumeration, it is inexactly grouped along with the cedars and cypresses brought from Lebanon. Ch2 2:8-9 The infinitive וּלהכין cannot be regarded as the continuation of לכרות, nor is it a continuation of the imperat. לי שׁלח (Ch2 2:7), with the signification, "and let there be prepared for me" (Berth.). It is subordinated to the preceding clauses: send me cedars, which thy people who are skilful in the matter hew, and in that my servants will assist, in order, viz., to prepare me building timber in plenty (the ו is explic). On Ch2 2:8 cf. Ch2 2:4. The infin. abs. הפלא is used adverbially: "wonderfully" (Ew. 280, c). In return, Solomon promises to supply the Tyrian workmen with grain, wine, and oil for their maintenance - a circumstance which is omitted in Kg1 5:10; see on Ch2 2:14. להטבים is more closely defined by העצים לכרתי, and ל is the introductory ל: "and behold, as to the hewers, the fellers of trees." חטב, to hew (wood), and to dress it (Deu 29:10; Jos 9:21, Jos 9:23), would seem to have been supplanted by חצב, which in Ch2 2:2, Ch2 2:18 is used for it, and it is therefore explained by העצים כּרת. "I will give wheat מכּות to thy servants" (the hewers of wood). The word מכּות gives no suitable sense; for "wheat of the strokes," for threshed wheat, would be a very extraordinary expression, even apart from the facts that wheat, which is always reckoned by measure, is as a matter of course supposed to be threshed, and that no such addition is made use of with the barley. מכּות is probably only an orthographical error for מכּלת, food, as may be seen from Kg1 5:11.
Jamieson-Fausset-Brown Bible Commentary
HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (Ch2 2:3-10) Solomon sent to Huram--The correspondence was probably conducted on both sides in writing (Ch2 2:11; also see on Kg1 5:8). As thou didst deal with David my father--This would seem decisive of the question whether the Huram then reigning in Tyre was David's friend (see on Kg1 5:1-6). In opening the business, Solomon grounded his request for Tyrian aid on two reasons: 1. The temple he proposed to build must be a solid and permanent building because the worship was to be continued in perpetuity; and therefore the building materials must be of the most durable quality. 2. It must be a magnificent structure because it was to be dedicated to the God who was greater than all gods; and, therefore, as it might seem a presumptuous idea to erect an edifice for a Being "whom the heaven and the heaven of heavens do not contain," it was explained that Solomon's object was not to build a house for Him to dwell in, but a temple in which His worshippers might offer sacrifices to His honor. No language could be more humble and appropriate than this. The pious strain of sentiment was such as became a king of Israel.
John Gill Bible Commentary
Behold, I build an house to the name of the Lord my God,.... Am about to do it, and determined upon it, see Ch2 2:1, to dedicate it to him; to set it apart for sacred service to him: and to burn before him sweet incense; on the altar of incense: and for the continual shewbread; the loaves of shewbread, which were continually on the shewbread table; which, and the altar of incense, both were set in the holy place in the tabernacle, and so to be in the temple: and for the burnt offerings morning and evening; the daily sacrifice: on the sabbaths, and on the new moons, and on the solemn feasts of the Lord our God: at which seasons, besides the daily sacrifice, additional burnt offerings were offered, and all on the brasen altar in the court: this is an ordinance for ever unto Israel: to offer the above sacrifices, even for a long time to come, until the Messiah comes; and therefore Solomon suggests, as Jarchi and Kimchi think, that a good strong house ought to be built.