| Barnes' Notes on the Bible As in the oracle - This passage is probably corrupt. Our translators supposing that a single letter had fallen out at the beginning of the word translated "in the oracle," supplied "as." But we have no reason to suppose there were any "chains" or "festoons" in the "oracle" or most holy place.
Keil and Delitzsch Biblical Commentary on the Old Testament"And he made little chains on the collar (Halsreife), and put it on the top of the pillars, and made 100 pomegranates, and put them on the chains." In the first clause of this verse, בּדּביר, "in (on) the most holy place," has no meaning, for the most holy place is not here being discussed, but the pillars before the porch, or rather an ornament on the capital of these pillars. We must not therefore think of chains in the most holy place, which extended thence out to the pillars, as the Syriac and Arabic seem to have done, paraphrasing as they do: chains of fifty cubits (i.e., the length of the holy place and the porch). According to 1 Kings 7:17-20 and 1 Kings 7:41., compared with 2 Chronicles 4:12-13, each capital consisted of two parts. The lower part was a circumvolution (Wulst) covered with chain-like net-work, one cubit high, with a setting of carved pomegranates one row above and one row below. The upper part, or that which formed the crown of the capital, was four cubits high, and carved in the form of an open lily-calyx. In our verse it is the lower part of the capital, the circumvolution, with the chain net-work and the pomegranates, which is spoken of. From this, Bertheau concludes that דּביר must signify the same as the more usual שׂבכה, viz., "the lattice-work which was set about the top of the pillars, and served to fasten the pomegranates," and that bdbyr has arisen out of בּרביד by a transposition of the letters. בּרביד (chains) should be read here. This conjecture so decidedly commends itself, that we regard it as certainly correct, since רביד denotes in Genesis 41:42; Ezekiel 16:11, a necklace, and so may easily denote also a ring or hoop; but we cannot adopt the translation "chains on a ring," nor the idea that the שׂבכה, since it surrounded the head of the pillars as a girdle or broad ring, is called the ring of the pillars. For this idea does not agree with the translation "chains in a ring," even when they are conceived of as "chain-like ornaments, which could scarcely otherwise be made visible on the ring than by open work." Then the chain-like decorations were not, as Bertheau thinks, on the upper and under border of the ring, but formed a net-work which surrounded the lower part of the capital of the pillar like a ring, as though a necklace had been drawn round it. רביד consequently is not the same as שׂבכה, but rather corresponds to that part of the capital which is called גּלּה (גּלּות) in 1 Kings 7:14; for the שׂבכות served to cover the גּלּות, and were consequently placed on or over the גּלּות, as the pomegranates were on the chains or woven work. הגּלּה denotes the curve, the circumvolution, which is in 1 Kings 7:20 called הבּטן, a broad-arched band, bulging towards the middle, which formed the lower part of the capital. This arched part of the capital the author of the Chronicle calls רביד, ring or collar, because it may be regarded as the neck ornament of the head of the pillar, in contrast to the upper part of the capital, that consisted in lily-work, i.e., the ball wrought into the form of an open lily-calyx (כּתרת( xylac-).
Geneva Study BibleAnd he made chains, as in the oracle, and put them on the heads of the pillars; and made an {h} hundred pomegranates, and put them on the chains. (h) For every pillar a hundred, read 1Ki 7:20.
Matthew Henry's Concise Commentary3:1-17 The building of the temple. - There is a more particular account of the building of the temple in #1Ki 6". It must be in the place David had prepared, not only which he had purchased, but which he had fixed on by Divine direction. Full instructions enable us to go about our work with certainty and to proceed therein with comfort. Blessed be God, the Scriptures are enough to render the man of God thoroughly furnished for every good work. Let us search the Scriptures daily, beseeching the Lord to enable us to understand, believe, and obey his word, that our work and our way may be made plain, and that all may be begun, continued, and ended in him. Beholding God, in Christ, his true Temple, more glorious than that of Solomon's, may we become a spiritual house, a habitation of God through the Spirit.
Matthew Henry's Whole Bible CommentaryVerses 10-17 Here is an account of 1. The two cherubim, which were set up in the holy of holies. There were two already over the ark, which covered the mercy-seat with their wings; these were small ones. Now that the most holy place was enlarged, though these were continued (being appurtenances to the ark, which was not to be made new, as all the other utensils of the tabernacle were), yet those two large ones were added, doubtless by divine appointment, to fill up the holy place, which otherwise would have looked bare, like a room unfurnished. These cherubim are said to be of image-work (v. 10), designed, it is likely, to represent the angels who attend the divine Majesty. Each wing extended five cubits, so that the whole was twenty cubits (v. 12, 13), which was just the breadth of the most holy place, v. 8. They stood on their feet, as servants, their faces inward toward the ark (v. 13), that it might appear they were not set there to be adored (for then they would have been made sitting, as on a throne, and their faces towards their worshippers), but rather as themselves attendants on the invisible God. We must not worship angels, but we must worship with angels; for we have come into communion with them (Heb. 12:22), and must do the will of God as the angels do it. The thought that we are worshipping him before whom the angels cover their faces will help to inspire us with reverence in all our approaches to God. Compare 1 Co. 11:10 with Isa. 6:2. 2. The veil that parted between the temple and the most holy place, v. 14. This denoted the darkness of that dispensation, and the distance which the worshippers were kept at; but, at the death of Christ, this veil was rent; for through him we are made nigh, and have boldness not only to look, but to enter, into the holiest. On this he was wrought cherubim. Heb. he caused them to ascend, that is, they were made in raised work, embossed. Or he made them on the wing in an ascending posture, as the other two that stood on their feet in an attending posture, to remind the worshippers to lift up their hearts, and to soar upwards in their devotions. 3. The two pillars which were set up before the temple. Both together were somewhat above thirty-five cubits in length (v. 15), about eighteen cubits high a-piece. See 1 Ki. 7:15, etc., where we took a view of those pillars, Jachin and Boaz, establishment and strength in temple-work and by it. |
