Giblians. Ezechiel (xxvii. 9,) commends them for building ships. Giblos of Gebal is supposed to be the town, which profane authors style Biblos, at the foot of Libanus. Ptolemy also mentions Gabala, to the east of Tyre. (Calmet) CHAPTER V. Eightieth year. This chronology meets with the approbation of most people. See Usher. (Chap. xii.) Some, however, find a difficulty in reconciling it with Acts xiii. 20., which seems to attribute 450 years to the government of the judges. (Calmet) --- Septuagint have 440; Josephus 592, though Ruffin neglects the 90 in his version; Petau 520; Severus 582; Clement of Alexandria 566; Vossius 380; Cano 590; Serarius 680. --- Houbigant would read 350 in the Acts. But Capellus would add 200 here, &c. (Haydock) --- Second of the sacred year, corresponding with our April. Syriac, Chaldean styles it "of the splendour of flowers." (Menochius) --- The Hurons, and other nations of America, call this "the moon of plants;" the Flemings, "the month for mowing," Grasmaand. Our Saxon ancestors gave descriptive names to the months. See Verstegan. (Haydock) --- At first, the Hebrews only described the months by their order; "first, second," &c. In Solomon's time we begin to find other names, taken from the Phenicians, (Scaliger) Chaldeans, (Grotius) or Egyptians. (Hardouin, the year 2993.) --- After the captivity, at least, Chaldean names were adopted; (Haydock) 1. Nisan; 2. Jar; 3. Sivan; 4. Tammus; 5. Ab; 6. Elul; 7. Tisri; 8. Marshevan; 9. Casleu; 10. Thebet; 11. Schebet; 12. Adar; (Calmet) 13. Veadar, the intercalary month, when requisite, according to the lunar system, which was not perhaps yet adopted. Each of these months generally corresponded with two of ours; Nisan with the end of March and the beginning of April, &c. Septuagint here take no notice of Zio, though they do, ver. 37. (Haydock) --- The temple was begun on Monday, May 21, in the year of the world 2992. (Usher) --- It was finished in the year of the world 3000, or in the following year, when it was solemnly dedicated. (Button.) House. Hebrew Habayith, "the palace" of the God of Israel, where the priests alone had access. It was surrounded by various courts and apartments, as the ancient temples were very different from ours. All these appendages sometimes go under the common name of the temple. (Calmet) --- Cubits. The common one contained half a yard. The sacred cubit amounted to 21,888 inches. (Arbuthnot) (Ezechiel xliii. 13.) --- Calmet makes the cubit consist of 24 fingers' breadth, or little less than 20 inches of the French measure, which is greater then ours. (Haydock) --- Hence the temple would be 102\'bd feet long, 34 feet 2 inches broad, 51 feet 3 inches high to the ceiling. (Calmet) --- The walls are not included; else the breadth would be almost 60 cubits, the length 100, and the height 50. (Vallalpand ii. 5, 14.) (Menochius) Temple. The porch was of the same height as the temple, though we read that it was 120 cubits high, 2 Paralipomenon iii. 4. But one word seems there to have been substituted for another, (Calmet) unless it might resemble a high tower. (Haydock) --- Before the porch were placed the two brazen pillars. The interior of it was highly adorned by Herod. (Josephus, Antiquities xv. 11.) Oblique windows. Which were made slanting, that the light might be more easily communicated within. (Haydock) --- On the outside they were not so large. (Worthington) (Menochius) --- Hebrew, "windows to see through, shut," with lattices, (Calmet) or blinds. Protestants, "he made windows of narrow lights." (Haydock) --- Curtains might be hung before them, as no glass was yet used. (Calmet) --- These windows occupied the five cubits above the chambers, which were built on the west end, and on the sides of the temple, 15 cubits high. (Calmet) --- No windows were permitted in the holy of holies. (Menochius) Upon the wall. That is, joining to the wall. --- He built floors round about. Chambers or cells adjoining to the temple, for the use of the temple and of the priests, so contrived as to be between the inward and outward wall of the temple, in three stories, one above another. --- The oracle. The inner temple or holy of holies, where God gave his oracles. (Challoner) --- Sides. Protestants, "he made chambers round about." (Haydock) --- Some think that buttresses were used, to strengthen the building. Septuagint, "ribs," (Menochius) sides. But there seem rather to have been three off-sets; so that the wall kept decreasing in breadth, as it grew higher, (Haydock) every ten cubits, (Ezechiel xli. 6.; Menochius) and thus the upper chamber was two cubits broader than the lowest. The beams might thus rest upon the walls, and be easily changed. (Haydock) Temple. This was done for greater respect, and that the walls might not be injured. Ezechiel (xli. 6,) counts 33 chambers on the three sides. St. Jerome seems to double that number; while Josephus acknowledges only 30. (Calmet) --- Salien has 42, or 14 in each story. Made ready, &c. So the stones for the building of God's eternal temple, in the heavenly Jerusalem, (who are the faithful) must first be hewn and polished here by many trials and sufferings, before they can be admitted to have a place in that celestial structure. (Challoner) --- Those who have the happiness to be chosen, will be no more disturbed with the noise or inconvenience of persecution, (Haydock) which they ought to bear in silence upon earth. (Worthington) --- Building. Screw nails were probably used. The ancient Romans wrought the mouldings, &c., of their pillars, after they were erected. The Rabbins pretend that a little worm, or stone schamir, which was brought from the earthly paradise by an eagle, or by the devil, Asmodeus, polished all the stones. Maimonides has even written a book on this famous worm. (Grotius) --- Theodoret (q. 23.) also asserts, without proof, that the stones were found ready cut, in the quarry, and that they had only to be polished. We may form a grand idea of the workmen employed by Solomon, when we consider that they were able to prepare all things, with such exactitude, at a distance. (Calmet) Middle side. Septuagint, "lower story." (Calmet) --- "The door of the lower story (rib or side, Greek: pleuras; Chaldean, the lower appendage) was under the right wing of the house, and a winding staircase led to the middle, and from the middle to the third story. (Haydock) --- This sense is very clear. Hebrew intimates that the staircase was round like a screw, and was formed in the wall, at one end of the rooms. --- Right hand of those who entered the temple, or on the north; though the south is commonly thus designated. The doors opened into the porch, as the temple was not to be made a thoroughfare. (Calmet) Roofs. Protestants, "beams and boards of cedar." None of the stones appeared within, ver. 18. (Haydock) Height. To prevent the excessive heats. Five other cubits were also subtracted, ver. 20. Some translate, "he made also stories of all the temple, each five cubits high;" so that the three stories occupied half the height of the walls, which were 30 cubits in height, ver. 2. (Calmet) --- Covered. Hebrew, "took (or bound together) the house," &c. The roof was flat. (Calmet) --- Villalpand maintains the contrary, (in Ezechiel xli.) with Sanchez, &c. Salien gathers from many of the ancients, that the floor here mentioned, was a balustrade, or the pinnacle of the temple, (Matthew iv.) where people might walk or pray. (Menochius) Saying. By the prophet Ahia, as the Jews suppose he was sent thrice to Solomon. The temple had been commenced two years; (Salien) or this apparition took place after the dedication, and is related more at length; (chap. ix. 2.; Calmet) though the former opinion seems more agreeable to the context, art building, &c. Instead of as for, (Haydock) we might supply stabit. "This house....shall stand;" (Salien) or simply, God looks down upon the building with complacency, and says, "This is the house," by way of eminence. As thou hast endeavoured to honour my name, I will not only fulfil my promises to David, but I will be ever ready to grant thy just requests, in this holy place, provided thou continue faithful, with thy subjects, and obey my commands. (Haydock) Fir. Or perhaps of another species of cedar, resembling the juniper-tree. It is found in Ph\'9cnecian and in Lycia. See chap. v. 8. It is doubted whether the sanctuary was also boarded, as we read that it was paved with marble. Hebrew, "with precious and costly stones," 2 Paralipomenon iii. 6. But boards might be laid upon them, as they were on other parts of the temple. The magnificence of Solomon appears in his using such costly things, even where they would not be exposed to view. The floor was again covered with plates of gold, ver. 30. The inner house of the oracle. That is, the sanctuary, which he separated from the other part of the temple, with this partition of cedar, instead of the veil, which in the tabernacle of Moses hung before the sanctuary. (Challoner) --- It was a square of 20 cubits, extending from the western end. (Haydock) --- Hither none but the high priest was allowed to enter, and he but once a year. (Calmet) Itself. Where the priests were stationed. This part was double the length, but of the same breadth, as the most holy place. (Haydock) CHAPTER VI. Out. Hebrew, "and the cedar boards of the house within, were carved with knops (fruits) and open flowers," (Haydock) alternately. (Calmet) --- At all. So the bones in the human body, though concealed, strengthen it; and monks, in their deserts, fortify the Church. (Worthington) Pure gold. Hebrew, "reserved" by David, or "gold locked up," as most precious. Thin plates were laid on, so as to fit all the various mouldings, flowers, &c. --- Cedar. The altar was probably of stone, and upon the cedar boards gold was laid, that the ark might rest upon it. The altar of perfumes was not in the most holy place. (Calmet) Before, ver. 17. The holy and the most holy place were equally covered with plates of gold. (Haydock) --- Hebrew, "So Solomon overlaid the inner temple with gold reserved, and he made a partition with chains of gold, before the sanctuary, and he overlaid it with gold." (Haydock) --- the chains were destined to fasten the doors, before locks were invented. Olive. Hebrew, "trees full of oil or resin," distinguished from olive trees, 2 Esdras viii. 15. Vatable translates, "pine;" others, "cypress-wood." (Calmet) --- Height. Their gigantic stature served to denote the magnificence and greatness of God. They looked towards the east. (Menochius) --- Their wings extended equalled their height; so that the two cherubims occupied the whole space from north to south, (Haydock) covering the smaller cherubim of Moses. They only reached half the height of the sanctuary. Their form is not clearly ascertained. See Exodus xxv. 18. (Calmet) --- What will the Iconoclasts say to these images, which adorned not only the temple, which the people might behold, but also the most sacred place? (Haydock) --- Villalpand and Salien suppose, that a cherub resembled a young man in the higher parts, adorned with four wings of an eagle and a lion's skin, round his breast and shoulders, while his feet were like those of a calf. (Menochius) --- Ezechiel seems to insinuate that, in the temple, the cherubim had two faces, one of a man and another of a lion, each looking at palm-trees; as these were placed alternately with cherubim, round the walls, Ezechiel xli. 18, 19. And divers, &c. Hebrew, "and open (full-blown) flowers within and without" the sanctuary. We read also of chains of gold connected together, 2 Paralipomenon iii. 5. The palm-trees might resemble pillars of the Corinthian order. (Calmet) --- It is clear that sacred pictures wer authorized to be set up in the temple, for God's honour, (Worthington) though the Jews were so prone to idolatry. (Haydock) Corners, each piece being, perhaps, a cubit in length, so that the two folding-doors would contain ten cubits, or half the wall. But Ezechiel only assigns six cubits to this door, and ten to that of which opened into the holy place. Hebrew, "the lintel and the side posts, a fifth" of the wall; in which sense, the door must not have been above four cubits. So ver. 33, four-square is translated also, "a fourth part." But it does not appear to what it refers. Rebihith sometimes means four-square; and why may not chamishith here signify pentagonal? (Calmet) --- Many suppose that the gate of the sanctuary was of this form, (Haydock) ending in a point at the top; unless the posts were carved so as to have five angles, like a pillar. (Ribera, Templ. ii. 8.) (Menochius) And carvings, &c. Hebrew, "and flowers full-blown." The term anaglypha, denotes a sculpture in relievo, (Calmet) or projecting. (Haydock) Fir-tree, or some species of cedar, ver. 15. --- Double. In the large doors, other smaller were made, that the priests might pass more easily. (Menochius) --- And so, &c. Literally, "and holding each other, was opened." Both the great and the small doors might open at the same time; (Sanchez) or rather the latter would afford a passage, while the great folding doors were shut. (Menochius) --- Perhaps both the doors of the holy place and of the sanctuary were so connected, that both opened together. (Tract. Middot. iv. 1.) (Calmet) --- But the sanctuary would never be thus exposed to public view. Protestants, "two leaves of one door w ere folding," &c. (Haydock) And carved, &c. Hebrew, "and open flowers, (as ver. 32) and overlaid them with gold, fitted upon the sculpture;" (Haydock) so that the shape of every thing appeared. Court of the priests. --- Cedar. Some think that the court was surrounded with galleries, supported on three rows of pillars; or one gallery was above another, on pillars of stone, with a third supported by cedar pillars. (Menochius) --- But Josephus takes no notice of these galleries. Others think that the wall of separation consisted only of two rows of stone, with a third of wood, in all three cubits high. (Josephus, [Antiquities?] viii. 2.) (Villalpand) --- But the sacred writers seem rather to indicate, that beams of cedar were fixed in the walls, at the distance of three courses of stone, even to the top. This mode of architecture is clearly mentioned, chap. vii. 12., 1 Esdras vi. 3, 4., and v. 8., and Habacuc ii. 11. The ancients admired such a variety, and deemed the building more solid. (Vit. i. 5.) Eupolemus (ap. Eusebius, pr\'e6p. ix. 34.) take notice, that these beams were fastened together, in the temple, by hooks of copper, weighing each a talent. (Haydock) --- Such was the structure of the inner court. (Calmet) Bul, afterwards styled Marchesvan. Pagnin thinks that the former name alludes to "the inundation" of rain, at that season, corresponding with our October and November. Chaldean, "the month of collected fruits." (Menochius) --- Years. Six months are neglected, (see chap. ii. 11.) and as many are redundant, chap. vii. 1. Odd numbers are often treated in this manner. (Calmet) --- It is wonderful that Solomon could complete this most stupendous structure (Haydock) in so short a time. All Asia was 200 years in building the temple of Diana, at Ephesus, and 400 more in embellishing it. (Pliny, [Natural History?] xxxvi. 12.) --- It is reported that 360,000 men were employed for twenty years, to build a pyramid of Egypt; (Calmet) which was designed, perhaps for no other purpose but to shew the pride and magnificence of the king while living, and to contain his ashes after death. Many of the materials for the temple had indeed been collected by David, (1 Paralipomenon xxii.) so that Solomon was enabled to finish it in a much shorter time than his own palace, which took him almost thirteen years to bring to perfection. They were almost contiguous to each other, though built on separate hills. The temple occupied the whole of Moria, which was levelled a great deal, to allow space sufficient for such an amazing structure. It was thus founded upon a rock, as an emblem of the perpetuity of the true religion, which has subsisted from the beginning of the world: as may be seen at large in Dr. Worthington; who, on this occasion, gives a retrospective view of what had taken place in the Jewish state, with respect to this most important subject, during the fourth age, or for the space of the last 480 years. See Douay Bible, p. 701, &c. We may be dispensed from repeating these things after him, as they are already, for the most part, observed in the notes; where the attentive reader cannot fail to remark, that the law of the Old Testament was only a figure of that which all must now embrace. I am not come to destroy, (the law or the prophets) says our Saviour, (Matthew v. 17.) but to fulfil, by accomplishing all the figures and predictions, and by perfecting all that was imperfect, though suitable for the state of mortals in former ages. Children cannot rationally be required to attain, at once, the perfection of manhood. The painter first marks the outlines, which the colouring is calculated to efface, yet so as to render the picture more beautiful. "The cunning Jew" would therefore, in vain, allege the greater antiquity of his religion, as it prefigured and foretold the author and finisher of our faith. And Protestants will act very childishly if they suppose, with Mr. Slack, a Methodist preacher, at Whitby, that this can in any degree enervate the argument of Catholics, who always arraign them before the tribunal of the apostolic ages, in which they confess our bishops, Linus, &c., existed, and were ordained by the apostles themselves. "Setting aside the apostles, Linus, agreeably to the common opinion, was the first bishop of the Rome see, who was ordained before the martyrdom both of Peter and Paul." Campbell, 12 lect., quoted by Mr. Slack; (p. 63) who says that he was the first pope, and of course, that our religion mounts up to the age of the apostles; and, if he thinks to evade this difficulty, by saying, that the Jewish religion was more ancient still, and yet rejected, we may desire him to point out where the Scripture mentions that the religion of Christ was to be rendered more perfect than he left it; as we know from that source, that he was to establish a new law, founded on better promises than those which had been made to the Jew? How will this state of fluctuation, and this relapsing into abominable errors and idolatry, for many hundred years, accord with the promises of Christ? (Matthew xxviii., &c.) (Haydock) --- Building it. The dedication was deferred till the following year, probably on account of the jubilee recurring at that time. (Usher, the year of the world 3000.) (Calmet) --- But this is very uncertain. Salien fixes upon the year 3030, which was not a year of jubilee; and he rather thinks that the delay was occasioned by the vessels, the brazen sea, &c., which had to be brought from the other side of the Jordan. We may also recollect, that the rainy season was set in before the temple was quite finished; so that it would have been very inconvenient for all Israel to assemble at that time. After the dedication, the temple continued to be adorned, till it was destroyed by Nebuchadonoser, (Haydock) in the year 3416, and lay in ruins fifty-two years, when the Jews were authorized by Cyrus to rebuild it. They could not however finish the work, so as to proceed to a fresh dedication, till the reign of Darius Hystaspes, in the year 3489. Herod undertook to rebuild (Button) the greatest part of this second temple, and to adorn it, in the most magnificent manner, in the year 3986. This place was honoured by the presence of the Son of God, who foretold the destruction, which took place within that generation, [in] A.D. 70. (Haydock) Thirteen. He was only twelve years and a half; since he finished both the temple and the palace in 20 years, chap. ix. 10. Salien observes that Solomon's house was connected with the queen's, as well as with that part which was styled of the forest of Libanus, for their mutual recreation, the year before Christ 1023. The Roman Septuagint places the 13 first verses at the end, ver. 51. (Haydock) Libanus. So it was called, on account of the many cedar pillars brought from that mountain; or because many trees and shrubs were planted in the vicinity. (Calmet) --- Libanus might also be seen from it, and refreshing breezes be felt. (Ar.[Arbuthnot?]Mont.[Montanus?]) --- The palace stood on the eastern part of Sion, and to the west of the temple. (Menochius) --- The vale between them had been filled up, at a vast expense, and a sort of bridge erected, which was called Mello. Thus the palace of David, on the west of Sion, and this of Solomon, served to protect the temple, and to keep the citizens in awe. (Salien) --- Sanchez declines giving the dimensions of this palace, as they are not satisfactory. (Menochius) --- Here Solomon resided, and was served in gold, (Calmet) adorning his palace with shields and targets of the same precious metal, chap. x. 16, 21. --- Cubits. The more sacred part of the temple was only 60, 20, and 30 cubits, chap. vi. 2. But there were various other appendages and towers. This palace must have been very extensive. --- And four. Hebrew, "upon four rows of cedar pillars, with cedar beams upon the pillars." (Haydock) -- One row of these might be rather pilasters, against the wall; (ver. 3,) so that there would be three covered galleries, before the apartments, each supported on 15 pillars. (Calmet) Set, &c. Hebrew, "and windows in three rows, over-against one another; and all the doors and posts square with the windows: and light was against light, in three rows." (Haydock) --- The palace had three stories; but the galleries before it were of equal height with it. Porch. Septuagint seem to retain the original word ulam, as they read Greek: ailam; whence our hall, and the Latin aula, may be derived. (Haydock) --- It was a court surrounded by pillars and galleries, in from of the palace. (Calmet) --- Another. Hebrew, "the porch before them, (pillars) and the pillars, and the thick beam before them." Tob. Hebrew, "the other side." (Haydock) --- The eastern princes generally sit before their palace to give judgment; and hence that of the Ottoman emperors is styled the Porte, (Calmet) or "gate." House. In the form of a recess or alcove, at the end of one of the aforesaid porches, and probably in that which was nearer the palace. Guards would be stationed in the other. (Haydock) --- This is the idea which travellers have given us of the palaces in the East. They consisted of various apartments, galleries, and courts. Under the outward porch there are guards standing, in a double row; and hence there is a communication with other parts of the house, and with the apartments of the women, which are far removed, and inaccessible to strangers. The women still continue to have separate tents, or apartments; as they had in the days of Sara, Esther, Herodias, &c., Genesis xxiv., Esther i. 11., and Matthew xiv. 8. (Calmet) --- Pharao. Till it was finished, this lady had lodged in David's palace; though as it was deemed in a manner sacred, on account of the presence of the ark, it was judged expedient to remove her, 2 Paralipomenon viii. 11. (Haydock) --- Perhaps she had begun to manifest some signs of a relapse towards idolatry, into which she is supposed chiefly to have induced her husband, chap. xi. 4. (Salien) Cedar, in regular courses with the stones, chap. vi. 36. Public places were often made in a circular form, and were thus rendered more beautiful. The palace of Solomon might have enclosed the court in this manner, or there were buildings on all the four sides, made of three courses of fine large stones, with the fourth of cedar beams, till the whole was completed. The ancients built for posterity, as we may perceive from the huge stones, well connected, which still reman in the ruins of Egyptian, Greek, and Roman architecture. Nephthali: 2 Paralipomenon (ii. 14,) we read of Dan. But the king of Tyre might be under a mistake, (Sanctius) or he may only insinuate that she lived at the city of that name, in the tribe of Nephthali. (Menochius) --- One of her husbands might be a Danite, (Grotius) though resident at Tyre. --- Father, may also denote a master or officer; in which sense we read in Paralipomenon, My father, Hiram. (Haydock) (St. Jerome, Trad.) (Menochius) --- If the woman married an idolater, it was contrary to the law: (Calmet) though Grotius maintains the contrary, when the free exercise of religion was granted. Eighteen. Both together are said in Paralipomenon to be 35, as if half a cubit too much had been here assigned, which is not unusual with regard to imperfect numbers, ver. 1. But Jeremias (lii. 21,) agrees with this passage; and the book of Paralipomenon may not have included a cubit of solid metal at the base or plinth. (Cornelius a Lapide) --- The rest was hollow. The chapiters of five cubits, and the bases, which were perhaps as large, are not contained in the 18 cubits, which might otherwise appear to be disproportionate with the circumference of 12 cubits. The Egyptian pillars are sometimes very thick and low; and their temples bear a great resemblance with that of Solomon, than with those of the Greeks and Romans. (Calmet) --- Both. Hebrew, "the second," as if something similar had been observed of the first. (Calmet) --- But Sheni, signifies also "both, either," &c. (Menochius) --- Protestants, "did compass either of them about." (Haydock) --- Circles, at equal distances, adorned these pillars, Exodus xxvi. 32. (Atheneus v. 9.) Five. Comprising all the ornaments. The body was only three cubits, 4 Kings xxv. 17. If we include the circles, which joined it to the pillar, it would be four; ver. 19, and with the rose, and ornaments at the top, five cubits high. Atheneus distinguishes three parts in the Egyptian chapiters; next to the pillar, was seen a circle or wreath of flowers; the stalk, out of which proceeded a rose beginning to open. (Calmet) --- In the passages, which seem to contradict this text, the omission of the cornice or architrave, may cause the difference. (Menochius) The pillars. This word may have changed places with pomegranates. Of lily-work, seems also transposed. Calmet would translate, Hebrew, "and he made pomegranates, two rows round each net, to cover the chapiter, which was at the top of the pillar, and in, &c., and the chapiter, which was above the pillars of the court, (or porch) four cubits high. And he made rows of 200 pomegranates, all round, to cover one of the crowns of the pillars, and he did the like for the other crown; and he also made a chapiter, like a rose, at the top of the pillars, above, and over-against the body, which was beyond the nets." The rose seemed to grow out of the pillar. The chapiters were not square, but of a circular form. Pelletier supposes that these pillars were of the ancient Doric order. It is certain that all the chapiter was not in the form of a lily, as the Hebrew would now insinuate, but only the top part of it, chap. v. 22. The long addition of one of the crowns, &c., may not be necessary, if the original signify either; (as [in] ver. 15) "to cover either crown." Chapiter, (Haydock) --- Villalpand thinks this "second chapiter," is rather the cornice, round which the pomegranates hung. (Menochius) --- Septuagint, "and of roses, five rows, all round, upon the second circle." (Haydock) Temple. Against the wall, (Jeremias lii. 23,) on each side of the door which leads to the holy place. The pillars might be 28 cubits high, ver. 15. --- Jachin intimated that God "will establish." --- Booz means, "strength is in him." (Calmet) --- Both together might foretel the stability of the temple. "He shall establish in strength." We have already mentioned the conjecture of Houbigant, that these two pillars were erected in honour of some of Solomon's progenitors, though the former be lost in his genealogy, Ruth iv. 22. (Haydock) --- Jachin. That is, firmly established. --- Booz. That is, in its strength. By recording these names in holy writ, the Spirit of God would have us understand the invincible firmness and strength of the pillars on which the true temple of God, which is the Church, is established. (Challoner) Lily, or rose, as Susan means both. This ornament seems to have been detached from the rest of the chapiter, and one cubit high, ver. 16. (Calmet) Brim, in diameter. The circumference was about 30 cubits; for it is not exactly three [but pi (3.14159...)] times as much as the diameter. (Calmet) --- The latter is [approximately] as 7 to 22, with respect to the circumference. But the Scripture takes no notice of trifles. (Menochius) Ten cubits. All was not therefore ornamented. Protestants, " there were knops compassing it, ten in a cubit....the knops were cast in two rows, when it was cast." (Haydock) --- The signification of Pekehim is not ascertained, whether it be "apples, balls," &c., or perhaps a corrupt word for Bokrim, "oxen," or "ox heads;" as 2 Paralipomenon (iv. 3,) clearly explains it. (Calmet) --- There also it is insinuated, that the carvings commenced only towards the bottom, where the circumference was reduced to 10 cubits. (Menochius) Oxen. Josephus and the Jews would condemn Solomon for making these figures; but it is clear that his present was acceptable to God, as well as his person. (Calmet) --- Within. The oxen were of solid brass, to support such a weight. (Menochius) --- Some think that the water was discharged through their mouths. But Pelletier believes that there were cocks placed between each of the four divisions of oxen, which let water into a basin below, in which the priests might purify themselves. He supposes also that the vessel was double; the cup would contain 2000 baths, and the foot or basin another 1000, by which means he would reconcile this book with that of Chronicles. (Melanges, T. i. p. 115.) Two thousand bates. That is, about ten thousand gallons. This was the quantity of water which was usually put into it: but it was capable, if brim-full, of holding three thousand. See 2 Paralipomenon iv. 5, 7. (Challoner) --- The batus contained about five gallons. (Worthington) --- Some imagine, without grounds, (Calmet) that the measure in Paralipomenon was of a less capacity. (Vallalpand) (Cornelius a Lapide) --- The smaller is called metreta, "measure," after the Greek, as it had no proper name. (Salien) --- Instead of a hand's breadth, it is literally, "three ounces," or the fourth part of a Roman foot; which is equivalent to four fingers' (Haydock) breadth, or a "hand's breadth," as the Hebrew tophach implies, or a little above three inches. --- Crisped, or "full-blown lily." The Chaldean supposes it was thus ornamented. Hebrew, "with flowers of lilies," (Calmet) or "roses," Shoshan. (Haydock) Bases. These were designed to wash the victims. (Pelletier) And. Hebrew is very obscure in this and the following verse. Indeed interpreters are so little agreed about the precise signification of some of the terms, that it is not necessary to repeat their sentiments. Joined. Yet not so as to be immovable. (Calmet) Palm-trees were not expressed, ver. 29. All was in relievo, and represented in its natural posture. (Calmet) --- About. One would have taken them to be alive, they were so well executed. Hebrew, "according to the proportion of every one, and added round about," (Haydock) projecting. (Menochius) CHAPTER VII. Right side, to the south, between the temple and the altar of holocausts. --- Sea. It was the most towards the east, of the five basins, (Calmet) or near the eastern gate of the priests' court, standing on the south of the entrance, that they might purify themselves. (Menochius) --- St. Justin Martyr (apology ii.) observes that the pagans imitated this custom. But this ought not to hinder Christians from employing a thing which is innocent in itself, and calculated to make them aspire to the greatest purity, when they approach to God. (Haydock)Spargit &ipse suos lauro rorante capillos Incipit &solita fundere voce preces. (Ovid, Fast. v.) Shovels. Scutras may also signify "cauldrons," from their resemblance with a shield. These terms occur [in] Exodus xxvii. 3., (Calmet) and are there properly translated, shovels, &c. (Haydock) --- The Jews say there were always , at least, three things of the same species, that one might be ready in case another was defiled. Cords: no mention of these had been made before. The same terms are frequently expressed in a different manner, ver. 15, to 20. Hebrew, "the two pillars and the chapiters round, (Calmet) which were on the top of the pillars and the two nets to cover the two bowels of (or the two circular) chapiters," &c. (Haydock) Fine brass Some pretended that gold was mixed with this sort of brass. But Pliny ([Natural History?] xxxiv. 2.) informs us that it came out of the mines, without dross. --- Hebrew, "polished (or refined) brass." (Calmet) --- It might resemble the Corinthian brass. (Menochius) Sarthan. This place was on the west, and Socoth on the east of the Jordan, near Bethsan, chap. iv. 12. (Calmet) --- Josue iii. 16. (Haydock) --- Adrichomius places both on the east, in the tribe of Gad. (Menochius) Weighed. It was deemed unnecessary, and too troublesome. (Haydock) --- Hebrew, "And Solomon would not have all the vessels weighed, " on account of the too great number: "the weight of the brass was not discovered." (Vatable) Altar, not that on which the ark was placed, (chap. vi. 20.; Calmet) though some are of that opinion; (Menochius, &c.) but perhaps the altar of incense. The one which Moses had made was probably too small, (Calmet) and reposited in the treasury. (Rabbins) --- Table. In 1 Paralipomenon iv. 8., we find ten specified, one between each candlestick, in the holy place. Josephus ([Antiquities?] viii. 2.) mentions an incredible number of gold and silver utensils, which are not found in Scripture; and the Rabbins are not sparing in miracles, to promote a respect for the temple. No venomous creature, they say, was ever seen in Jerusalem; nor did man seek for lodgings in vain, &c. The priests were so numerous, that the same person had never to offer the perpetual sacrifice or incense twice in his life. No one durst spit in the temple, nor turn his back on the altar, &c. (Calmet) Dedicated. Literally, "sanctified," (Haydock) or set apart. (Worthington) --- Gold, unwrought. (Menochius) Ethanim was afterwards called Tisri. (Haydock) --- Usher places the dedication on Friday, 30th October, the 8th of the seventh month. The people continued at Jerusalem till the 23rd. The feast of expiation fell on the 10th, (Haydock) during the octave of the dedication. After this, the feast of tabernacles commenced on the 15th, for other seven days. This was the year of jubilee; and Solomon had waited on purpose, that the people might have more leisure to attend on such a solemn occasion. (Calmet) --- But on this we cannot rely. There might be other reasons for the delay; (See chap. vi. 38.) and one of the chief might be, a desire to perform this ceremony in the seventh or sabbatical month, which was honoured with more festivals than any other. It had just elapsed, before the temple was finished, in the preceding year. (Haydock) Priests, who were also Levites, as it is expressed in 2 Paralipomenon v. 4. Perhaps the ark was uncovered, (Calmet) as the Caathites carried it when folded up. (Haydock) Ark, from the city of David, along with the tabernacle, (Salien) which had been made for it in the palace, ver. 1. They also (Haydock) brought the Mosaic tabernacle from Gaboan, (Calmet; Josephus, &c.) and reposited both (Haydock) in the treasury of the temple, as they were now of no other service. Jeremias was authorized to take the ark, the tabernacle, and the altar of incense, in order to prevent their falling into the hands of the Chaldeans. He placed them in a cave, where they have never, perhaps, been discovered, 2 Machabees ii. 4. Sacrificed, by the hands of the priests, (Menochius) or at least (Haydock) gave them the blood to offer upon the altars, which were placed at six paces from one another, in imitation of David, 2 Kings vi. 13. (Calmet) --- Could not. See chap. vii. 47. Wings. These covered the smaller cherubim, upon the ark. (Haydock) (Chap. vi. 23, 27.) --- The formed a sort of throne, with their wings extended, from one side of the building to the other, (Calmet) twenty cubits long. (Haydock) Out. In the days of Moses, these staves had touched the veil of the tabernacle: but now, as the place for the ark was twice as large, they were no longer perceived; though they remained in the holes prepared for them by Moses, till the author wrote; which must have been before the captivity. Unless we thus distinguish the times, the Hebrew contains a palpable contradiction. (Calmet) --- "They drew out (or lengthened) the staves, and the heads....were seen out in the holy place....and they were not seen out." (Haydock) --- To a person standing at a small distance, they were not visible, though they rather touched the veil, 2 Paralipomenon v. 9. (Menochius) Nothing else, &c. There was nothing else but the tables of the law within the ark. But on the outside of the ark, or near the ark, were also the rod of Aaron, and a golden urn with manna, Hebrews ix. 4. (Challoner) (Worthington) --- These might have been in the ark while it was not fixed: but after the temple was built, all but the tables were placed in the treasury; where, we find, the book of the law was discovered, under Joas, Deuteronomy xxxi. 26., and 2 Paralipomenon xxxiv. 14. Others think that, in the days of St. Paul, the rod, &c., might have been reposited in the ark, though they had not been admitted at the time when this book was written. (Bellarmine, &c.) --- But we have no assurance that the ark was ever placed in the second temple; and Josephus informs us, that when the Romans destroyed the temple, "there was noting at all" in the sanctuary. (Calmet) --- In area might easily signify ad, or juxta arcam, "near the ark." (Salien) Cloud. He alludes to Leviticus xvi. 2. (Menochius) --- God had so frequently appeared in this manner, that Solomon was authorized to consider it as the symbol of his presence, Exodus xiv. 19., xxiv. 16., and xl. 32., and Psalm xvii. 12. This luminous cloud filled the whole temple, to convince all that the Lord was pleased with the devotion of the king, and of his people. (Calmet) Ever. He seems to contrast this solid and glittering fabric with the cloud, (Menochius) as, in some sort, more worthy of God's presence. (Haydock) Stood. It is pretended that the king alone was allowed to sit. (Calmet) --- But here Solomon stood, upon an eminence made of brass, 2 Paralipomenon vi. 13. (Haydock) --- He pronounced the blessing, (part of which is given, ver. 15-22) with his face turned towards the people, as e was also in the court of Israel. Then turning himself to the altar (Calmet) of holocausts, (Menochius) with his hands uplifted, he began to pray, ver. 23, to 54. See Exodus xxxix. 43., and 2 Kings vi. 18., where Moses and David blessed the people, on similar occasions. (Calmet) --- Thus the priests of the Catholic Church turn to the people, when they bless or speak to them; and look towards the altar, when they pour forth their supplications for them to God. Sectaries would always behold the face of the preacher. (Haydock) --- Blessed. Princes bless their subjects, as parents do their children. (Worthington) Own hands, or almighty power, (Menochius) hath fulfilled his promise. (Haydock) Heaven, falling on his knees, ver. 54., and 2 Paralipomenon vi. 13. This is the first instance we find of people praying on their knees, which was common afterwards, 1 Esdras ix. 5., Isaias xlv. 24., Daniel vi. 10., and Acts ix. 40., and xx. 36. The Christian church generally adopts this custom. So did the pagans, ( Et genibus pronus, supplex, similisque roganti.; Metam. iii.) as they also stretched for their hands. Sustulit exutas vinclis ad sidera palmas, says Virgil. (\'c6neid ii. 153.) This practice was very general, Psalm xxvii. 2., and 1 Timothy ii. 8. Sight. Solomon was aware of the conditions on which he held his crown and the divine favour, so that his fall is the more inexcusable. (Haydock) --- His posterity lost a great part of the kingdom, though they had the right to rule over Juda, till the coming of Christ. (Worthington) Earth. Full of admiration, he breaks out into this pathetic exclamation, wondering that God should deign to accept of what he had done; and that, by the symbol of his presence, he should engage to honour this temple in a more particular manner, and to shower down his graces with a more liberal hand on those who should there present themselves before him.. This wise prince was not ignorant that God's immensity fills all places. --- Heavens. We know not how many haveans the Jews admitted. We find, 1. the air, 2. the region of the stars, 3. the residence of God, thus specified; and this last is here denoted as the most excellent of all. St. Paul styles it the third heaven, 2 Corinthians xii. 2. The Basilidians counted as many heavens as there are days in the year. (St. Iren\'e6us i. 23.) My name. It shall be called the house of God. (Haydock) --- There people shall come to do homage to the Lord. (Calmet) Oath. In certain cases, an oath would clear a person, Exodus xxii. 11. Solomon prays that perjury may be disclosed. --- Altar. It was customary to touch the altar, when a person took an oath, as Hannibal did. K. Latinus says;Tango aras mediosque ignes et Numina testor--- Nulla dies pacem hanc Italis nec f\'9cdera rumpet. (Virgil, \'c6neid xii. 201.) Justice. A reward is clearly promised to good works. (Worthington) Fathers. In the place of their captivity they might turn, like Daniel, towards the temple. (Calmet) --- God had threatened that he would punish his people by the hand of their enemies, &c., if they transgressed, Leviticus xxvi. 17. (Menochius) Mildew. Hebrew also, "a bruchus," or a young locust. Protestants, "caterpillar." Heart: his offence. Septuagint Greek: aphen, "touching, or compunction." (Haydock) --- Let a man go to the source of the evil, and be sorry for his sins. (Calmet) Men. God cannot be imposed upon. If our heart be not moved with sorrow for our offences, including a degree of love, in vain shall we stretch forth our hands in prayer. (Calmet) Stranger. God watches over all mankind; and oblations were received from all sorts of people, even from idolaters. The kings of Persia and Egypt, the Roman emperors, &c., made great presents, 1 Esdras iii. 7., and vii. 21. (Josephus, [Antiquities?] xi., and xii. 2.) It seems the court of the Gentiles was only made after the captivity. Some of these adored the true God, like Cornelius, &c., Acts viii. 27., and x. 1. Some were drawn by curiosity; others desired to be converted. To thee, kings shall offer presents, Psalm lxxi. 10. (Calmet) --- Unbelievers are still invited to attend the chapels of the true God, that they may receive information, and deserve to obtain the blessing of faith. (Haydock) Name. It was the practice of the religious Jews, to pray with their eyes turned towards the holy place, ver. 48. The primitive Christians looked towards the east, in prayer, to remind them of the ascension of our Saviour, (Calmet) from Mount Olivet, in that quarter. (Haydock) (Psalm lxvii. 34.) (St. Just.[Justin Martyr?] q. 118.; Tertullian, apol. xvi.; St. Epiphanius, h\'e6r. xix.) (Calmet) Heart. Without this, external repentance will not suffice. (Worthington) CHAPTER VIII. Iron. This expression is often used to denote the rigour of the Egyptian bondage, Deuteronomy iv. 20. Thus Homer says, that Mars was shut up for thirteen months in a barrel (or prison) of brass. (Iliad E.) Judgment, granting his just request, and defending him against all his enemies. (Calmet) Sheep, and other small beasts, during the seven days, without counting the oblations of individuals. The law had not prescribed any particular rites for the dedication of places. But common sense dictated that sacred things should be distinguished from such as were common. Moses and David had set a pattern, which was followed by the Jews after the captivity, and by the Machabees, Exodus xl. 9., 1 Kings vi. 17., 1 Esdras iii. 10., and 1 Machabees iv. 56. (Calmet) --- The festival of the dedication was observed by our Saviour, John x. 22. (Haydock) --- Even private houses received a sort of dedication, Deuteronomy xx. 5. The pagans observed the like practice, with regard to statues and temples, lands and public places, Daniel iii. 1. Among the Romans, such ceremonies were performed by a general or consul, with his head covered, reciting some ancient prayers, at the suggestion of the pontiff, before a fire and an assembly of the people, called on purpose, while some person played upon the flute. (Cicero, pro Domo. Alex. Genial. vi. 14.) Court of the priests. An altar was there erected, in haste. Fire from heaven came to consume the victims, 2 Paralipomenon vii. 1. (Calmet) Egypt. Rhinocolura, (Menochius) or rather the branch of the Nile nearest Arabia, Josue xiii. 3., and Numbers xiii. 22. (Calmet) --- Seven, for each festival, ver. 1. Eighth day, at the conclusion of the second octave. (Haydock) --- Blessed the king, as he had done them before. The most honourable performs this office, Hebrew vii. 7. (Calmet) --- The king and people wished all sorts of happiness to each other. --- David. The glory of his son reflected honour on him. (Haydock) Do, regarding those buildings, Paralipomenon. (Menochius) Gabaon; that is, "during the night," 2 Paralipomenon vii. 12. God had spoken to Solomon, by a prophet, while he was building the temple; (chap. vi. 11.; Haydock) unless that passage relate to the same time as that which is here recorded more in detail, and took place in the night, after Solomon had poured forth his most solemn prayer. (Calmet) --- Others think that God deferred answering his petition for thirteen years, till Solomon was on the point of falling off from the observance of piety, that so he might be restrained more effectually. (Salien, the year before Christ 1011.) --- Fire from heaven had sufficiently signified that his former request had been granted. (Menochius) --- The context shews that the admonition was not sent till the palace was finished, (ver. 1, and 10.) in the 23rd year of Solomon. (Salien) Simplicity of heart. That is, in the sincerity and integrity of a single heart, as opposite to all double-dealing and deceit. (Challoner) --- External worship alone will not be acceptable. (Worthington) --- "God is worshipped by faith, hope, and charity." (St. Augustine, Ench. iii.) But if. This threat had been denounced by Moses, (Deuteronomy xxix. 24.) and was repeated by Jeremias, (xxii. 8.) when it was on the point of being put in execution. (Menochius) Take away, by death or exile. (Haydock) --- Sight. God is disposed to grant favours to those who approach his temples with piety. If they indulge their passions, he will suffer these holy places to be profaned, as a dreadful warning of his displeasure. The Jews enjoyed prosperity while they continued faithful. On their revolt, the ark was taken, the temple pillaged by Sesac, burnt by Nabuchodonosor, profaned by Antiochus, and destroyed by the Romans. (Calmet) Example. Hebrew, "at this house, on high," (or dedicated "to the most high;" Paralipomenon) "every," &c. (Haydock) --- It shall be treated with no more regard than the high places of idols. (Calmet) --- Though at present so much exalted, it shall be reduced to a heap of ruins, (Vatable) and destroyed. (Challoner) Galilee, the higher, which was nearer to the sea and the confines of Tyre; (Menochius) or rather the lower Galilee lay in this direction. (Calmet) --- This was not a part of the country allotted to Israel, (Josue xix. 27.) but had been conquered: as Hiram gave the cities back, 2 Paralipomenon viii. 2. Solomon caused them to be rebuilt, and peopled by the Israelites. (Grotius) --- If they had formed a part of his dominions before, he would not have had to send a colony thither. (Calmet) --- Others think that he only ceded that country for a time to Hiram, till he should be indemnified. (Abulensis) (Tostat) (Menochius) (Tirinus) (Worthington) --- The country belonged to the Lord, (Leviticus xxv. 13.) and could not be given away by the prince. In case it had been occupied by strangers, Solomon would have taken care that the Israelites should have the free exercise of their religion. But as Hiram rejected his offer, he would make him recompense by some other means; (Calmet) in ready money, ver. 14. (Josephus) (Tirinus) Brother. By this title the eastern kings addressed each other, chap. xx. 32., and 1 Machabees x. 18., and xi. 30. Solomon and Hiram always lived on good terms. (Calmet) --- Chabul: that is, dirty or displeasing. (Challoner) --- The latter signification is given by Josephus, from the Ph\'9cnician language. (Haydock) --- The real meaning is uncertain. Some with the last mentioned author, place these cities in the vicinity of Tyre, south of Ptolemais, which is most probable; though St. Jerome says they were in the land of Basan, beyond the Jordan. (Calmet) Offered, or paid back to Hiram, for what he had lent. (Tirinus) --- Hebrew, "And this is the reason of the levy (or tribute) which king Solomon imposed, in order to build," &c. (Haydock) --- We have seen that Adoniram was at the head of this department, chap. v. 14. The people bore these burdens with patience, till the works of Mello gave Jeroboam an occasion of stirring them up to rebellion, chap. xi. 27. Mello was a palace, fortification, (Calmet) or bridge, erected in the vale, (Salien) from the palace to the temple, (Menochius) lying between Sion and the old Jerusalem. David had begun to build here, and Solomon perfected the works. Ezechias repaired the wall, 2 Paralipomenon xxxii. 5. In this palace Joas was slain, 4 Kings xii. 20. (Calmet) --- Heser, or Asor, Josue xv. 23., and xix. 36. (Haydock) --- There was a town of this name in the tribe of Juda, and another in that of Nephthali. --- Gazer had been taken by Josue, but the Chanaanites had again made themselves masters of it. Wife. This custom distinguished princes from common people, who paid a dowry to their intended bride, 2 Machabees i. 14. Philadelphus gave hid daughter Bernice to Antiochus, of Syria, with an immense dowry, which caused her to be styled Phernophorus. The influence of these royal wives was more extensive than that of others of meaner birth, as we find in the daughter of Pharao, Jezabel, Athalia, &c. (Calmet) Nether, in the tribe of Benjamin. 2 Paralipomenon (viii. 5.) adds, the upper, which was a town of Ephraim. (Menochius) Baalath. There were several towns of this name, Josue xix. 44. (Calmet) --- Palmira. Hebrew Tamor, "a palm-tree." (Calmet) --- But the d is preserved in the margin, as well as in some manuscripts, and in the ancient versions; and is read, Tadmor, in Chronicles. (Kennicott) --- Protestants have also, "Tadmor, in the wilderness, in the land." (Haydock) --- Le Clerc adds, "of Aram," or Syria of Soba, 2 Paralipomenon viii. 3, 4. Palmira, famous for its water and fertile soil, was the boundary of the Roman and Parthian empires, (Pliny, [Natural History?] v. 25.) surrounded on all sides by vast deserts, and built by Solomon for the advantage of travellers, a day's journey from the Euphrates. (Josephus, [Antiquities?] viii. 6.) --- Superb ruins are still to be seen, and various pagan inscriptions, in Greek. There are others in an unknown language, which might relate to the Jewish or Christian affairs. See Phil. Transac. Oct. 1695. (Brun) --- The city was destroyed by the emperor Aurelian. (Calmet) That....himself. Hebrew, "of store;" or to keep his treasures. (Haydock) --- Literally, "of indigence," designed to counteract the effects of famine. Pharao obliged the Israelites to build such cities for him, (Exodus i. 11.) which are called cities of tabernacles. The word miscenoth is here rendered, were not walled. --- Chariots. See chap. iv. 26. (Calmet) --- Libanus, the temple, (St. Jerome, Trad.) or the palace. (Sa) --- But these were both in Jerusalem. (Haydock) --- Solomon built a great deal at the foot of Libanus, (Salien) as the defile was of great importance. We read of the tower of Libanus, Canticle of Canticles vii. 4. Travellers mention its ruins. (Gabriel. Sionita. p. 6.) Day. After the captivity, some were found who had perhaps come from Ph\'9cnicia, 1 Esdras ix. 1. Solomon reduced the natives of the country to the most abject condition, forcing them to work like slaves. (Josephus, [Antiquities?] viii. 6.) --- Hebrew, "upon those, Solomon imposed a tribute of bond-service, until this day." (Haydock) --- Esdras (1 Esdras ii. 58.) calls them who returned from captivity, the children of the servants of Solomon, 392. Their fathers were probably styled proselytes; and were in number, 153,600. See 1 Paralipomenon xxii. 2., and 2 Paralipomenon ii. 17. (Calmet) Bondmen. Paralipomenon, To serve in the king's works; for they were warriors, &c. The natural subjects performed the more honourable offices. (Haydock) --- Strangers pay tribute, Matthew xvii. 24. Sesostris, king of Egypt, caused many temples to be erected after his expeditions, with this inscription: "No native laboured on them." (Diodorus i.) Officers of the crown. There were 250 over the army, (Paralipomenon) or 3,300, (3,600, Paralipomenon) including those who presided over the proselytes, chap. v. 16. (Calmet) --- These are employed while the temple was building. (Menochius) Mello, taking it from the public, and adorning it with the most beautiful structures, for the honour and convenience of his queen. (Tirinus) Year, at the three great festivals, with peculiar solemnity, (Calmet) as well as holocausts every day, and on the sabbaths and new moons, 2 Paralipomenon viii. 13. See 2 Paralipomenon xxxi. 3. (Calmet) --- He established funds for all these victims. (Menochius) Fleet. Some ancient Latin editions have, (Haydock) "a name," or monument. (Worthington) --- Ailath, to the east. See Numbers xxxiii. 13. Fleet, from Tyre, (Calmet) or from the island of the same name, in the Red Sea. (Grotius) Ophir, in the East Indies; (Menochius) an island called Taprobana, or Sumatra; (Salien) or a country near the heads of the Euphrates and Tigris. (Calmet, Dissert.) --- The variety of opinions is astonishing. Huet fixes upon Sophola, on the eastern coast of Africa; and supposes that the fleet of Hiram might proceed down a canal, which seems to have been formerly opened for a communication between the Mediterranean and the Red Sea. (Strabo i. 17., and ii.) (Du Hamel) --- The various commodities might be procured either in Africa, or, on the voyage, in other countries. (Haydock) --- Twenty. Paralipomenon reads fifty. The letter c (20) and n (50) may easily have been mistaken. (Huet) --- The thirty talents might be the value of other parts of the cargo, or might be spent in repairs and wages. (Calmet) --- The sum here mentioned might be also refined gold. (Menochius)