He prepared an inner sanctuary in the middle of the house within, to set the ark of Yahweh’s covenant there. Within the inner sanctuary was twenty cubits in length, and twenty cubits in width, and twenty cubits in its height; and he overlaid it with pure gold; and he covered the altar with cedar. So Solomon overlaid the house within with pure gold. He drew chains of gold across before the inner sanctuary, and he overlaid it with gold. He overlaid the whole house with gold, until all the house was finished. He also overlaid the whole altar that belonged to the inner sanctuary with gold. In the inner sanctuary he made two cherubim of olive wood, each ten cubits high. Five cubits was the one wing of the cherub, and five cubits the other wing of the cherub. From the tip of one wing to the tip of the other was ten cubits. The other cherub was ten cubits. Both the cherubim were of one measure and one form. One cherub was ten cubits high, and so was the other cherub. He set the cherubim within the inner house. The wings of the cherubim were stretched out, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the middle of the house. He overlaid the cherubim with gold. He carved all the walls of the house around with carved figures of cherubim, palm trees, and open flowers, inside and outside. He overlaid the floor of the house with gold, inside and outside. For the entrance of the inner sanctuary, he made doors of olive wood. The lintel and door posts were a fifth part of the wall. So he made two doors of olive wood; and he carved on them carvings of cherubim, palm trees, and open flowers, and overlaid them with gold. He spread the gold on the cherubim and on the palm trees. He also did so for the entrance of the temple door posts of olive wood, out of a fourth part of the wall; and two doors of cypress wood. The two leaves of the one door were folding, and the two leaves of the other door were folding. He carved cherubim, palm trees, and open flowers; and he overlaid them with gold fitted on the engraved work.
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1 Kings 6:19-35 sits inside this longer paragraph.
So Solomon built the house, and finished it. He built the walls of the house within with boards of cedar: from the floor of the house to the walls of the ceiling, he covered them on the inside with wood; and he covered the floor of the house with cypress boards. He built twenty cubits on the back part of the house with boards of cedar from the floor to the ceiling. He built them for it within, for an inner sanctuary, even for the most holy place. In front of the temple sanctuary was forty cubits. There was cedar on the house within, carved with buds and open flowers. All was cedar. No stone was visible. He prepared an inner sanctuary in the middle of the house within, to set the ark of Yahweh’s covenant there. Within the inner sanctuary was twenty cubits in length, and twenty cubits in width, and twenty cubits in its height; and he overlaid it with pure gold; and he covered the altar with cedar. So Solomon overlaid the house within with pure gold. He drew chains of gold across before the inner sanctuary, and he overlaid it with gold. He overlaid the whole house with gold, until all the house was finished. He also overlaid the whole altar that belonged to the inner sanctuary with gold. In the inner sanctuary he made two cherubim of olive wood, each ten cubits high. Five cubits was the one wing of the cherub, and five cubits the other wing of the cherub. From the tip of one wing to the tip of the other was ten cubits. The other cherub was ten cubits. Both the cherubim were of one measure and one form. One cherub was ten cubits high, and so was the other cherub. He set the cherubim within the inner house. The wings of the cherubim were stretched out, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the middle of the house. He overlaid the cherubim with gold. He carved all the walls of the house around with carved figures of cherubim, palm trees, and open flowers, inside and outside. He overlaid the floor of the house with gold, inside and outside. For the entrance of the inner sanctuary, he made doors of olive wood. The lintel and door posts were a fifth part of the wall. So he made two doors of olive wood; and he carved on them carvings of cherubim, palm trees, and open flowers, and overlaid them with gold. He spread the gold on the cherubim and on the palm trees. He also did so for the entrance of the temple door posts of olive wood, out of a fourth part of the wall; and two doors of cypress wood. The two leaves of the one door were folding, and the two leaves of the other door were folding. He carved cherubim, palm trees, and open flowers; and he overlaid them with gold fitted on the engraved work. He built the inner court with three courses of cut stone and a course of cedar beams. The foundation of Yahweh’s house was laid in the fourth year, in the month Ziv. In the eleventh year, in the month Bul, which is the eighth month, the house was finished throughout all its parts, and according to all its specifications. So he spent seven years building it.
Parallel Translations
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He prepared an inner sanctuary in the middle of the house within, to set the ark of Yahweh’s covenant there.
Within the inner sanctuary was twenty cubits in length, and twenty cubits in width, and twenty cubits in its height; and he overlaid it with pure gold; and he covered the altar with cedar.
So Solomon overlaid the house within with pure gold. He drew chains of gold across before the inner sanctuary, and he overlaid it with gold.
He overlaid the whole house with gold, until all the house was finished. He also overlaid the whole altar that belonged to the inner sanctuary with gold.
In the inner sanctuary he made two cherubim of olive wood, each ten cubits high.
Five cubits was the one wing of the cherub, and five cubits the other wing of the cherub. From the tip of one wing to the tip of the other was ten cubits.
The other cherub was ten cubits. Both the cherubim were of one measure and one form.
One cherub was ten cubits high, and so was the other cherub.
He set the cherubim within the inner house. The wings of the cherubim were stretched out, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the middle of the house.
He overlaid the cherubim with gold.
He carved all the walls of the house around with carved figures of cherubim, palm trees, and open flowers, inside and outside.
He overlaid the floor of the house with gold, inside and outside.
For the entrance of the inner sanctuary, he made doors of olive wood. The lintel and door posts were a fifth part of the wall.
So he made two doors of olive wood; and he carved on them carvings of cherubim, palm trees, and open flowers, and overlaid them with gold. He spread the gold on the cherubim and on the palm trees.
He also did so for the entrance of the temple door posts of olive wood, out of a fourth part of the wall;
and two doors of cypress wood. The two leaves of the one door were folding, and the two leaves of the other door were folding.
He carved cherubim, palm trees, and open flowers; and he overlaid them with gold fitted on the engraved work.
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And the oracle he prepared in the house within, to set there the ark of the covenant of the LORD.
And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold; and so covered the altar which was of cedar.
So Solomon overlaid the house within with pure gold: and he made a partition by the chains of gold before the oracle; and he overlaid it with gold.
And the whole house he overlaid with gold, until he had finished all the house: also the whole altar that was by the oracle he overlaid with gold.
And within the oracle he made two cherubims of olive tree, each ten cubits high.
And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits.
And the other cherub was ten cubits: both the cherubims were of one measure and one size.
The height of the one cherub was ten cubits, and so was it of the other cherub.
And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house.
And he overlaid the cherubims with gold.
And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without.
And the floor of the house he overlaid with gold, within and without.
And for the entering of the oracle he made doors of olive tree: the lintel and side posts were a fifth part of the wall.
The two doors also were of olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid them with gold, and spread gold upon the cherubims, and upon the palm trees.
So also made he for the door of the temple posts of olive tree, a fourth part of the wall.
And the two doors were of fir tree: the two leaves of the one door were folding, and the two leaves of the other door were folding.
And he carved thereon cherubims and palm trees and open flowers: and covered them with gold fitted upon the carved work.
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And he prepared the Sanctuary in the midst of the house within, to set there the ark of the covenant of the LORD.
And before the Sanctuary which was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof, overlaid with pure gold, he set an altar, which he covered with cedar.
So Solomon overlaid the house within with pure gold; and he drew chains of gold across the wall before the Sanctuary; and he overlaid it with gold.
And the whole house he overlaid with gold, until all the house was finished; also the whole altar that belonged to the Sanctuary he overlaid with gold.
And in the Sanctuary he made two cherubim of olive-wood, each ten cubits high.
And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub; from the uttermost part of the one wing unto the uttermost part of the other were ten cubits.
And the other cherub was ten cubits; both the cherubim were of one measure and one form.
The height of the one cherub was ten cubits, and so was it of the other cherub.
And he set the cherubim within the inner house; and the wings of the cherubim were stretched forth, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house.
And he overlaid the cherubim with gold.
And he carved all the walls of the house round about with carved figures of cherubim and palm-trees and open flowers, within and without.
And the floor of the house he overlaid with gold, within and without.
And for the entrance of the Sanctuary he made doors of olive-wood, the door-posts within the frame having five angles.
And as for the two doors of olive-wood, he carved upon them carvings of cherubim and palm-trees and open flowers, and overlaid them with gold; and he spread the gold upon the cherubim, and upon the palm-trees.
So also made he for the entrance of the temple door-posts of olive-wood, within a frame four-square;
and two doors of cypress-wood; the two leaves of the one door were folding, and the two leaves of the other door were folding.
And he carved thereon cherubim and palm-trees and open flowers; and he overlaid them with gold fitted upon the graven work.
Cross-references (61)
- Exodus 25:20 (v27) The cherubim shall spread out their wings upward, covering the mercy seat with their wings, with their faces toward one another. The faces…
- Exodus 37:7-9 (v23) He made two cherubim of gold. He made them of beaten work, at the two ends of the mercy seat: one cherub at the one end, and one cherub at…
- Exodus 37:9 (v27) The cherubim spread out their wings above, covering the mercy seat with their wings, with their faces toward one another. The faces of the…
- Exodus 30:1 (v22) “You shall make an altar to burn incense on. You shall make it of acacia wood.
- Exodus 30:3 (v22) You shall overlay it with pure gold, its top, its sides around it, and its horns; and you shall make a gold molding around it.
Show all 59 cross-references
- 2 Chronicles 5:8 (v27) For the cherubim spread out their wings over the place of the ark, and the cherubim covered the ark and its poles above.
- 1 Kings 6:32 (v29) So he made two doors of olive wood; and he carved on them carvings of cherubim, palm trees, and open flowers, and overlaid them with gold.…
- 1 Kings 8:7 (v27) For the cherubim spread their wings out over the place of the ark, and the cherubim covered the ark and its poles above.
- Ezekiel 41:23-25 (v34) The temple and the sanctuary had two doors. The doors had two leaves each, two turning leaves: two for the one door, and two leaves for the…
- Hebrews 10:19-20 (v31) Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and…
- 1 Kings 6:5 (vv19, 21) Against the wall of the house, he built floors all around, against the walls of the house all around, both of the temple and of the inner…
- 1 Kings 6:18 (vv29, 32) There was cedar on the house within, carved with buds and open flowers. All was cedar. No stone was visible.
- Genesis 3:24 (v23) So he drove out the man; and he placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the…
- Exodus 25:18-22 (v23) You shall make two cherubim of hammered gold. You shall make them at the two ends of the mercy seat. Make one cherub at the one end, and…
- Exodus 26:29 (v21) You shall overlay the boards with gold, and make their rings of gold for places for the bars. You shall overlay the bars with gold.
- Exodus 26:32-33 (v21) You shall hang it on four pillars of acacia overlaid with gold; their hooks shall be of gold, on four sockets of silver. You shall hang up…
- Exodus 30:1-3 (v20) “You shall make an altar to burn incense on. You shall make it of acacia wood. Its length shall be a cubit, and its width a cubit. It shall…
- Exodus 30:5-6 (v22) You shall make the poles of acacia wood, and overlay them with gold. You shall put it before the veil that is by the ark of the covenant,…
- Exodus 36:8 (v29) All the wise-hearted men among those who did the work made the tabernacle with ten curtains of fine twined linen, blue, purple, and…
- Exodus 36:34 (v21) He overlaid the boards with gold, and made their rings of gold as places for the bars, and overlaid the bars with gold.
- Exodus 40:20-21 (v19) He took and put the covenant into the ark, and set the poles on the ark, and put the mercy seat above on the ark. He brought the ark into…
- 1 Kings 5:8 (v34) Hiram sent to Solomon, saying, “I have heard the message which you have sent to me. I will do all your desire concerning timber of cedar,…
- 1 Kings 6:2-3 (v20) The house which king Solomon built for Yahweh had a length of sixty cubits, and its width twenty, and its height thirty cubits. The porch…
- 1 Kings 6:16 (v19) He built twenty cubits on the back part of the house with boards of cedar from the floor to the ceiling. He built them for it within, for…
- 1 Kings 6:20 (v22) Within the inner sanctuary was twenty cubits in length, and twenty cubits in width, and twenty cubits in its height; and he overlaid it…
- 1 Kings 6:22 (v20) He overlaid the whole house with gold, until all the house was finished. He also overlaid the whole altar that belonged to the inner…
- 1 Kings 6:29 (v32) He carved all the walls of the house around with carved figures of cherubim, palm trees, and open flowers, inside and outside.
- 1 Kings 7:48 (v20) Solomon made all the vessels that were in Yahweh’s house: the golden altar and the table that the show bread was on, of gold;
- 1 Kings 8:6-10 (v19) The priests brought in the ark of Yahweh’s covenant to its place, into the inner sanctuary of the house, to the most holy place, even under…
- 2 Chronicles 3:7-9 (v21) He also overlaid the house, the beams, the thresholds, its walls, and its doors with gold; and engraved cherubim on the walls. He made the…
- 2 Chronicles 3:7-14 (v22) He also overlaid the house, the beams, the thresholds, its walls, and its doors with gold; and engraved cherubim on the walls. He made the…
- 2 Chronicles 3:10-13 (v23) In the most holy place he made two cherubim by carving; and they overlaid them with gold. The wings of the cherubim were twenty cubits…
- 2 Chronicles 3:11 (v27) The wings of the cherubim were twenty cubits long: the wing of the one was five cubits, reaching to the wall of the house; and the other…
- 2 Chronicles 3:14 (v29) He made the veil of blue, purple, crimson, and fine linen, and ornamented it with cherubim.
- 2 Chronicles 3:14-16 (v21) He made the veil of blue, purple, crimson, and fine linen, and ornamented it with cherubim. Also he made before the house two pillars of…
- 2 Chronicles 4:2-5 (v29) Also he made the molten sea of ten cubits from brim to brim. It was round, five cubits high, and thirty cubits in circumference. Under it…
- 2 Chronicles 4:20 (v19) and the lamp stands with their lamps, to burn according to the ordinance before the inner sanctuary, of pure gold;
- 2 Chronicles 5:7 (v19) The priests brought in the ark of Yahweh’s covenant to its place, into the inner sanctuary of the house, to the most holy place, even under…
- Psalms 18:10 (v23) He rode on a cherub, and flew. Yes, he soared on the wings of the wind.
- Psalms 28:2 (v19) Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place.
- Psalms 80:1 (v23) Hear us, Shepherd of Israel, you who lead Joseph like a flock, you who sit above the cherubim, shine out.
- Psalms 92:12-15 (v29) The righteous shall flourish like the palm tree. He will grow like a cedar in Lebanon. They are planted in Yahweh’s house. They will…
- Psalms 103:20 (v29) Praise Yahweh, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word.
- Psalms 148:2 (v29) Praise him, all his angels! Praise him, all his army!
- Isaiah 37:16 (v23) “Yahweh of Armies, the God of Israel, who is enthroned among the cherubim, you are the God, even you alone, of all the kingdoms of the…
- Isaiah 54:11-12 (v30) “You afflicted, tossed with storms, and not comforted, behold, I will set your stones in beautiful colors, and lay your foundations with…
- Isaiah 60:17 (v30) For bronze I will bring gold; for iron I will bring silver; for wood, bronze, and for stones, iron. I will also make peace your governor,…
- Ezekiel 10:2-22 (v23) He spoke to the man clothed in linen, and said, “Go in between the whirling wheels, even under the cherub, and fill both your hands with…
- Luke 2:13-14 (v29) Suddenly, there was with the angel a multitude of the heavenly army praising God, and saying, “Glory to God in the highest, on earth peace,…
- John 10:9 (v31) I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture.
- John 14:6 (v31) Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.
- Ephesians 3:10 (v29) to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the…
- Ephesians 3:18 (v31) may be strengthened to comprehend with all the saints what is the width and length and height and depth,
- Hebrews 1:14 (v23) Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
- Hebrews 9:3-4 (v19) After the second veil was the tabernacle which is called the Holy of Holies, having a golden altar of incense, and the ark of the covenant…
- 1 Peter 1:12 (v23) To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through…
- Revelation 5:11-14 (v29) I saw, and I heard something like a voice of many angels around the throne, the living creatures, and the elders. The number of them was…
- Revelation 7:9 (v29) After these things I looked, and behold, a great multitude, which no man could count, out of every nation and of all tribes, peoples, and…
- Revelation 21:18-21 (v30) The construction of its wall was jasper. The city was pure gold, like pure glass. The foundations of the city’s wall were adorned with all…
59 distinct cross-references across this passage (61 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv19, 21, 22, 23, 28, 32, 34 That is, in the most inward place of the…
That is, in the most inward place of the house.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–35 1Ki 6:19 And the oracle he prepared in the…
1Ki 6:19 And the oracle he prepared in the house within, to set there the ark of the covenant of the LORD.
Ver. 19. To set there the ark of the covenant of the Lord.] This was a most precious piece. The Palladium at Troy, the Pessinuntium at Rome, the Image at Ephesus, made by Canetias, an ancient craftsman, and said by the covetous priests to have fallen down from Jupiter, {Act 19:35} are not worthy to be named in the same day with this ark of the covenant; the principle evidence of God’s gracious presence, and, besides, a very lively type of Christ, and therefore kept in the innermost part of God’s house.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv19, 20, 21, 22, 23, 29, 31, 33 He prepared, i.e. adorned and fitted it for the…
He prepared, i.e. adorned and fitted it for the receipt of the ark.
In the house, Heb. in the middle of the house, or building; not the middle mathematically or exactly, but in general within the house, as that phrase, in the middle, oft signifies; as Deu 4:11; Jos 7:21; Dan 3:26.
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Within, or, in the uttermost part of the house; for so this was, the entrance into the house being at the other end.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv19–34 And the oracle in the forepart,.... Which stood in…
And the oracle in the forepart,.... Which stood in the forepart of the temple, before a man's face as he entered into it, and went on; or the forepart of the holy of holies, next to the holy place, was of the dimensions as follows, when the back part of it might be higher at least, and be equal to the holy place, even thirty feet; the forepart being lower, and left open to let in the light of the candlesticks, and the smoke of the incense, out of the holy place: this
was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and was a perfect square, and as the most holy place may be an emblem of the church triumphant, it may denote the perfection of its heavenly state; so the new Jerusalem is a foursquare, Rev 21:16;
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and he overlaid it with pure gold; make it rich, glorious, and magnificent, and may denote the glory of the heavenly state, Rev 21:21; and so Florus (z), the Roman historian, calls it the golden heaven, as it were, into which Pompey went, and saw the great secret of the Jewish nation, the ark:
and so covered the altar which was of cedar; the altar of incense, which is here mentioned, because it was near the most holy place, Kg1 6:22; this altar by Moses was made of shittim wood, but Solomon's was of cedar it seems; unless, as the words will bear to be rendered, "he covered the altar with cedar" (a); though made of shittim wood, it had a covering of cedar over it; or if of stone, such a covering was on it, that it might better receive the gold which was afterwards put upon it.
(z) De Gest. Roman. l. 3. c. 5. (a) "operuit cedro", Montanus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19, 20, 21, 22, 23, 29, 31 Prepared - That is, adorned and fitted it for…
Prepared - That is, adorned and fitted it for the receipt of the ark. Solomon made every thing new, but the ark. That with its mercy seat was still the same that Moses made. This was the token of God's presence, which is with his people, whether they meet in tent or temple, and changes not with their condition.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19, 22, 26 Verse 19. The oracle he prepared] See the description…
Verse 19. The oracle he prepared] See the description of the temple at the end of this chapter. 1Kg 6:38.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv19, 21, 22, 23, 24, 27, 28, 31, 32 1Ki 6:19-20. And the oracle — Or, rather, the…
1Ki 6:19-20. And the oracle — Or, rather, the most holy place. He prepared — That is, he adorned and fitted it for the reception of the ark. Solomon made every thing new but the ark: that, with its mercy-seat, was still the same that Moses made. This was the token of God’s presence, which is with his people, whether they meet in tent or temple, and changes not with their condition. And the oracle in the forepart — That is, in the innermost part, before mentioned, which is called the forepart, because it was before him that entered into the house. And he overlaid it with pure gold — Not merely gilded it, but covered it with plates of gold. For the gold amounted to six hundred talents, as is said 2Ch 3:8. And so covered the altar — That is, the altar of incense, with gold, chap. 1Ki 7:48; 1Ch 28:18.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20, 21, 22, 23, 29, 31, 32, 33, 34 The fore part - Perhaps “the interior.”
The fore part - Perhaps “the interior.”
And so covered ... - Rather, “and he covered the altar (of incense) with cedar.” The altar was doubtless of stone, and was covered with cedar in preparation for the overlaying with gold. This overlaying was not gilding, but the attachment of thin plates of gold, which had to be fastened on with small nails. Such a mode of ornamentation was common in Babylonia, in Assyria, and in Media.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv20, 21, 23, 29, 31, 32, 34, 35 Pure gold. Hebrew, "reserved" by David, or "gold locked…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v31 for the entering of the oracle--The door of the…
for the entering of the oracle--The door of the most holy place was made of solid olive tree and adorned with figures. The door of the holy place was made of cypress wood, the sides being of olive wood.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20, 21, 22, 23, 27, 29, 31, 32, 33, 34 20. The oracle in the forepart — That is,…
20. The oracle in the forepart — That is, the holy of holies on the inside measured twenty cubits each way. לפני, here rendered in the forepart, may be taken as the construct state of פנימ, surface, faces; and rendered, As to the faces (that is, the inside surface) of the oracle, twenty cubits was the length, etc. The construction of the most holy place in the form of a perfect cube had doubtless its typical significance. It was an appropriate symbol of perfection. The solid cube, in whatever way it is set, is always upright, a perfect square on every side, and all sides and angles corresponding perfectly to each other. So this form of the inner sanctuary indicated that the Holy One of Israel dwelleth in perfection.
And so covered — Better to leave out so, and the other words here supplied in the English version, and translate literally, covered the altar with cedar. The altar of incense for the tabernacle (see Exo_30:1-10) was made of shittim wood, and overlaid with gold. This altar of Solomon was built, as is here stated, with cedar, and the cedar overlaid with plates of gold. 1Ki_6:22. We must not understand that this altar was in the oracle, but, as appears in 1Ki_6:22, by or at the oracle; that is, on the outside and just in front of it. So Moses was commanded to “put it before the vail that is by the ark of the testimony.” Exo_30:6. “The altar of incense is mentioned in connexion with the holy of holies,” says Wordsworth, “because the incense which was burnt upon it was offered before the vail, and with a view to the Divine Presence enshrined in the holy of holies, and had a special relation to the ark in the oracle. On this altar incense was offered morning and evening, the type of continual prayer.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv19, 20, 21, 22, 23, 25, 27, 29, 31, 32, 33, 34, 35 19. And the oracle, &c.] Read, ‘And he prepared…
19. And the oracle, &c.] Read, ‘And he prepared an oracle.’
to set there the ark of the covenant of the Lord] Which was at present in the city of David. See 1Ki_3:15 note.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20, 21, 22, 23, 29, 31, 32 (20) In the forepart.—Although this is a literal translation…
(20) In the forepart.—Although this is a literal translation of the original, the sense is clearly (as the Vulgate renders the phrase) “in the inner part.” Gesenius supposes the meaning to be properly, “the wall facing the entrance;” thence the opposite, or “inner,” wall or region.
Covered the altar . . .—Our translators have been misled by the context to anticipate what is said below (1Ki_6:22). The meaning is “he covered the altar” (presumably of stone) “with cedar.”
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(20-22) These verses describe the overlaying with pure gold of the panelling of the house and of the Oracle, the partition dividing them, and the altar of incense. Even the floor was similarly covered. (See 1Ki_6:30.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv19–35 And the oracle Heb. an oracle. Heb. rybiD probably…
And the oracle Heb. an oracle. Heb. rybiD probably from rbD speak. Sc Jerome, oraculum; and Aquila and Symm. crhmatisthrion. Gesenius, Bahr, al., however, interpret the word to mean the hinder part, adytum he prepared in the house within lit. in the midst of the house within, i.e., between the Holy Place and the end structure to set there the principal purpose which the oracle served. Teti = tTe with repeated syllable. Cf. 1Ki_17:14, Ken the ark of the covenant of the Lord.
The Ark of the Covenant of the Lord.
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This temple of Solomon, so "exceeding magnifical," this "holy and beautiful house," "of fame and glory throughout all lands why was it built? what its primary purpose? It was above everything else a home for the ark, (1Ki_8:1, 1Ki_8:6) a place for the Divine Glory which hovered over it.
In this temple, unlike the shrines of Paganism, there was no statue, no similitude of God. Here was no "image which fell down from Jupiter," no Baal or Asherah, no Apis or Osiris. We may imagine how this would impress the Phoenician workmen. We know how it impressed Pompeius and the Romans. There is deep significance in those words of the Roman historian: Inania arcana, vacua sedes. Nothing but the ark. And this ark, what was it? It was a coffer, a chest. It was nothing in itself; but it was meant to contain something. It was the casket of a rare jewel. "There was nothing in the ark, save the two tables of stone, etc.. (1Ki_8:9) It was the "ark of the testimony. So that the temple was properly and primarily the shrine and depository of the tables of the law graven with the "ten words," "the words of the covenant". (Deu_4:13)
Now we have just seen that the temple was the archetype of the Church: we have seen, too, that everything in Judaism has its analogue in Christianity. What, then, let us ask, was the significance of the ark? To what does it correspond in the new dispensation?
In the Church, to nothing. The "words of the covenant" are no longer kept in the dark. No; we now inscribe them on our chancel walls. In the "sanctuary" of the Gothic church the ten commandments are "writ large*" for men to see.
But if Judaism was really the outline of Christianity, then there must be something in Christianity answering to that ark which was the core and centre of the Mosaic system. Certainly. But it is to be found, not in "temples made with hands," but in those other "temples" of the Christian faith, the bodies of believers, the temples of the Holy Ghost. (1Co_3:16 1Co_6:19) The ark was the soul of Judaism. It may fittingly represent the souls which Christ has redeemed. Temple, ark, tables of the law these severally correspond to the "body, soul, spirit" of the Christian man. Within the temple was the ark; within the ark the tables. Within the swma is the yuch; within the yuch the pneuma. Nor is this so fanciful as it seems. For are not our bodies the "temples of the Holy Ghost"? And are not our heartsi.e. , our inmost being, our spiritual part (1Pe_3:4) the fleshy tables on which He writes His law? Yes, in the "new covenant" God writes His law in the heart, and puts it in the inward parts (see Jer_31:33; cf. Eze_11:19, Eze_11:20; 2Co_3:8) In the face of these scriptures, who can deny that the ark and its tables have their analogues in the New Testament? Such, then, being the symbolism and significance of temple, ark, and tables of law, what are their lessons? Among others these:
1. That God dwells within us. No longer in temples made with hands, but "with him that is of a contrite and humble spirit". (Isa_57:15) Did theShechinch brood over the mercy seat? Not less truly does God"s Spirit (Rom_8:9) and witness (ver. 16) with our spirit. Men say the Shechinah has left the world. On the contrary, It has enshrined Itself in the soul. Christ in you; (Col_1:27) God dwelling in us; (1Jn_4:2) this is the last best gospel of our religion. The Old Testament, Neander says, tells of a God who is for man. In the Gospels we hear of Emmanuel, God with man. But the Epistles speak to us of God in man.
2. That God writes His law upon us. We have seen that in the Church there is neither ark nor tables of stone. It is because there is no need of either. This is the age of that "new covenant" of which the prophet spoke, when the finger of God should write the law upon the spirit, and when the Bath Kol should speak within. The laws of our country are so voluminous that no man can hope to know or to remember them, and their "glorious uncertainty" is proverbial But God"s law is but one (Rom_13:9, Rom_13:10; Heb_8:10 Heb_10:16) and that sweet and blessed statute the Spirit graves within us. Now observe
3. The ark, led by God, conducted Israel to victory, and rest. In the journeyings of Israel the ark went before them. (Num_10:33) At the Jordan it opened a way for them. (Jos_3:14-17) Before Jericho it led them on to victory. (Jos_6:9-11) Even so the soul, guided and taught of God, passes safely through its pilgrimage, conquers its foes, and gains its heavenly rest. Let us yield ourselves to be "led by the Spirit of. (Rom_8:14)
1. The ark, led by man, conducted Israel to disaster and defeat. When the Israelites, instead of following the ark, would lead it, (1Sa_4:3) it landed them in a "very great slaughter." It proved to be no fetish, as they had hoped; it only led them to a shameful death. "It is one thing to want to have truth on our side; another to want to be on the side of truth" (Whately). It is of no avail to have the commandments of God, unless we keep them; to know His will, unless we do it. And if we lean to our own understandings, the soul will make shipwreck. Reason, it is true, is "the candle of the Lord;" but revelation is the lamp to our feet and the light to our path" (Psa_119:105; cf. Pro_3:5, Pro_3:6)
2. The ark, the pride of Israel, on two occasions became its plague. The men of Bethshemesh looked into it, and died. Uzzah put forth his hand to steady it, and was smitten for his error. (2Sa_6:7) So the ark teaches the much needed lesson of reverence reverence for God and the things of God. It also suggests that dishonour done to God, or disregard of His law, has a sure retribution. If we stifle our convictions or quench the Spirit"s light, the law written within may hereafter become the "instrument to scourge us.
3. In the second temple there was no ark. A stone is said to have taken its place. The venerable relic of the wilderness life, the sacred chest, and its still more sacred contents, both perished in the sack of Jerusalem (2Ki_25:9 sqq.) May we not see here a lesson against impenitence? Over how many souls may "Ichabod" be written? The ark of God is taken! The soul is led captive of the devil The heart of flesh, the "fleshy tables" on which the Spirit loves to write, has given place to a heart of stone a heart as cold, as hard, as senseless, as void of all grace and blessing as this stone which stood in the oracle in the room of the ark of the covenant of the Lord.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v29 Carved figures of cherubim and palm trees, and open…
1Ki_6:29
Carved figures of cherubim and palm trees, and open flowers.
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Cherubim, palm trees, and open flowers
The question cannot but occur, Why this peculiar carving exclusively? Everywhere they looked they were met by this threefold ornamentation, everywhere cherubim, palm trees and open flowers; these and nothing but these. If only beauty had been the object, if simply ornament had been studied, greater variety would have been introduced; but the perpetual recurrence of these three, amid all the visible forms that convey ideas of beauty, could not fail to strike and to raise inquiry.
I. The union of the earthly and heavenly, the natural and the spiritual, in worship and religion. The highest spiritual creatures and two of the most prominent natural objects were portrayed together in the house of God. The cherubim representing heaven, the highest grade of spiritual creation, and the palm tree and the open flower representatives of earth and nature in their finest and noblest shapes, were brought together on the walls of the house of God. And there was nothing else to be seen. The highest creature in the spiritual realm was here set alongside of natural objects known to all. Teaching that heavens service, though higher, is of the same sort with the service on earth. Representatives from the temple of nature were there, and representatives from the heavenly temple. In the house of God and in worship heaven and earth are brought together. We represent in our worship all creatures that cannot worship. We are the priests of the whole visible creation, and our worship unites us with the highest intelligences. We link together the seraph and the flower. Both are represented and contained in us. In worship, space and time vanish. We are in the same company with those who are worshipping around the throne the unveiled glory.
II. Life the grand source, material, reality. There were three kinds of life portrayed on these walls. Of all the beautiful objects in nature they were living and only living things that were pictured there. Life was here in three stages: life rooted and growing, like the palm tree; life expanded, like the open flower; and life in its highest state, the life of the cherub. How plainly did the voice come from the innermost sanctuary: Life is all. It is life that is the grand desideratum in the worship of God. It is life that gives value to all things. Nothing is valuable without life. The true life of the soul, then, what is it? The temple explains this. The worshippers were incessantly brought to this question: What is life which is thus so prominent? And they were evermore thrown back on the temple for the answer. In the temple was the answer found. What is life? Life is that which has fellowship with God, life is that which loves God, and longs after Him; life is that which feeds upon Gods truth. We are no nearer answering the question precisely and definitely in words than they were. It is still the grand secret. One great lesson taught by this threefold exhibition of life in the temple was undoubtedly this, that all life has the same grand, general laws. How widely apart these different forms of life were--vegetable life and highest seraphic life; and yet widely apart as they are they have the same laws. God does all His work from the humblest to the highest according to the same principles. The life of the plant is sustained by the same laws as the spiritual life of the cherub. The seraph burns and sings by the same simple laws of being as the plant grows and the flower expands.
III. The union of these three things in spiritual life--worship, fruitfulness, and beauty. Worship represented by the cherub, fruitfulness by the palm tree, and beauty by the open flower. True spiritual life shows itself not in one of these but in all. Worship is the foundation and the nutriment of life. It is by the perception of the glory of God and by the adoration of it that the soul is sustained; and it is by fruitfulness that this food finds scope for its energy; for food that is taken into the spiritual nature, and that does not find outlet and space for its energy ceases to be food. Wherever there is true worship of God there is also the fruitfulness of the palm tree, and wherever there is true fruitfulness arising from the worship of God, there is beauty as the result of these. True spiritual beauty is the outcome of the union of these two things--worship and practical fruitfulness.
IV. The union of these three things in the worship of God--aspiration, growth, and receptivity. Aspiration was taught by the cherub. The highest form of spiritual life was presented continually before the worshipper in order that he might know what he had to aspire to; and the palm tree, the emblem of steady, straight, upward growth, was a constant lesson and reminder. Did the question rise, How shall I become like the cherub? Were there no hearts that could read the answer in the open flower? The open flower is the way to the cherub. One of the finest pictures of reception among all the objects that God has made is a flower that lies open to catch the sunshine, and to drink the rain and the dew, shuts up when the sun departs, but expands itself again when the suns rays touch it. By reception the plant and the flower live; and by reception the soul of man lives and grows. Our life is that of a flower. Man cometh forth like a flower and is cut down. It is by aspiring to the cherub life that we gain the victory over that. We are no longer distressed with the thought of the brevity of the life when that of immortal beauty has dawned upon us, and when we firmly grasp the record that God hath given to us eternal life, and that this life is in His Son. (T. Leckie, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v23 1Ki_6:23-30; 1Ki_8:6-11.
THE ARK AND THE CHERUBIM
1Ki_6:23-30; 1Ki_8:6-11.
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"Jehovah, thundering out of Zion, throned Between the cherubim."
- MILTON
THE inculcation of truths so deep as the unity, the presence, and the mercy of God would alone have sufficed to give preciousness to the national sanctuary, and to justify the lavish expenditure with which it was carried to completion. But as in the Tabernacle, so in the Temple, which was only a more rich and permanent structure, the numbers, the colors, and many details had a real significance. The unity of the Temple shadowed forth the unity of the Godhead; while the concrete and perfect unity, resulting from the reconciliation of unity with difference and opposition (1 + 2), is "the signature of the Deity." Hence, as in our English cathedrals, three was the predominant number. There were three divisions, Porch, Holy Place, Oracle. Each main division contained three expiatory objects. Three times its width (which was 3 x 10) was the measure of its length. The number ten is also prominent in the measurements. It includes all the cardinal numbers, and, as the completion of multiplicity, is used to indicate a perfect whole. The seven pillars which supported the house, and the seven branches of the candlestick, recalled the sacredness of the seventh day hallowed by the Sabbath, by circumcision, and by the Passover. The number of the cakes of shewbread was twelve, "the signature of the people of Israel, a whole in the midst of which God resides, a body which moves after Divine laws." Of the colors predominant in the Temple, blue, the color of heaven, symbolizes revelation; white is the color of light and innocence; purple, of majesty and royal power; crimson, of life, being the color of fire and blood. Every gem on the high priests pectoral had its mystic significance, and the bells and pomegranates which fringed the edge of his ephod were emblems of devotion and good works.
Two instances will suffice to indicate how deep and rich was the significance of the truths which Moses had endeavored to engraft in the minds of his people, and to which Solomon, whether with full consciousness or not, gave permanence in the Temple.
1. Consider, first, the Ark.
Every step towards the Holiest was a step of deepening reverence. The Holy Land was sacred, but Jerusalem was more sacred than all the rest. The Temple was the most sacred part of the city; the Oracle was the most sacred part of the Temple; the Ark was the most sacred thing in the Oracle; yet the Ark was only sacred because of that which it contained.
And what did it contain? What was it which enshrined in itself this quintessence of all sanctitude? When we pierce to the inmost recesses of a pyramid, we find there only the ashes of a dead man, or even of an animal. Within the adytum of an Egyptian temple we might have found "an ox wallowing on purple tapestry." The Egyptians, too, had their arks, as the Greeks had the cyst of Cybele, and the vannus of Iacchus. What did they contain? At the best phallic emblems, the emblems of prolific nature. But the Ark of Jehovah contained nothing but the stone tablets on which were carved the Ten Words of the Covenant, the briefest possible form of the moral law of God. In the inmost heart of the Temple was its most inestimable treasure, -a protest against all idolatry; a protest against all polytheism, or ditheism, or atheism; a protest, too against the formalism which the Temple itself and its services might tend to produce in its least spiritually minded worshippers. Thus the entire Temple was a glorification of the truth that "the fear of the Lord is the beginning of wisdom," and that the one end to be produced by the fear of the Lord is obedience to His commandments. The Ark and its unseen treasure taught that no religion can be of the least value which does not result in conformity with the plain moral laws:-be obedient; be kind; be pure; be honest; be truthful; be contented; and that this obedience can only spring from faith in the one God whom all real worshippers must worship in spirit and truth.
Obvious as this lesson might seem to be, it was entirely missed by the Jews in general. The Ark, too, was degraded into a fetish, and Jeremiah says {Jer_3:16} of the exiles, "They shall say no more, The ark of the covenant of the Lord: neither shall it come to mind: neither shall they miss it: neither shall it be made any more" (Hebrews). When a symbol has been perverted into a source of materialism and superstition, it becomes not only useless but positively dangerous. No religions have fallen so absolutely dead as those which have sunk into petty formalism. The Ark, for all its quintessential sacredness, had been suffered to fall into the hands of uncircumcised Philistines, and to be placed in their Dagon temple, to show that it was no mere idolatrous amulet. Ultimately it was carried away to Babylon, to adorn the palace of a heathen tyrant, and probably to perish by fire in his captured city. In the second Temple there was no ark. Nothing remained but the rock of Araunahs threshing-floor, on which it once had stood.
2. Consider, next, the meaning of the Cherubim.
(1) The infinite sanctity given to the conception of the moral law was enhanced by the introduction of these overshadowing figures. We are never told in the entire books of Scripture what was the form of these cherubim; nor is their function anywhere specially defined; nor, again, can we be at all certain of the derivation of the name. That the cherubim over the Ark were not identical with the fourfold-visage-four of Ezekiels cherub-chariot we know, because they certainly had but one face. But we now know that among the Assyrians, Persians, Egyptians, and other nations nothing was more common than these cherubic emblems, which were introduced into their palaces and temples under the forms of winged lions, oxen, men, and eagle-headed human figures. We see also that in the Tabernacle, and to a still greater extent in the Temple, a tacit exception to the stringency of the Second Commandment seems to have been made in favor of the component parts of these cherubic figures. If Solomon was aware (as he surely must have been) of the existence of the law, "Thou shalt not make to thyself any graven image," he must either have laid stress on the words "to thyself," and have excused the brazen oxen which supported his great laver on the ground that they could not be turned into objects of worship, or he must have held, as Ezekiel apparently did, that the ox was the predominant form in the cherubic emblem. From the Vision of Ezekiel we see that the cherubim-like the "Immortalities" (zw~a) of the Apocalypse, which had faces of the ox, the eagle, the lion, and the man-were conceived of as "living creatures" upholding the sapphire Throne of God. They had wings, and the similitude of hands under their wings. They flashed to and fro like lightning in the midst of a great cloud, and an enfolding fire, and a rolling mass of amber-colored flame. Of the form of this "changeable hieroglyphic" we need say no more. Perhaps originally suggested by the wreathing fires and rolling storm clouds, which were regarded as immediate signs of the Divine proximity, the cherubim came to be regarded as the genius of the created universe in its richest perfection and energy, at once revealing and shrouding the Presence of God. Their eyes represent His omniscience, for "the eyes of the Lord are in every place"; their wings and straight feet represent the speed and fiery gliding of His omnipresence; each element of their fourfold shape indicates His love, His patience, His power, His sublimity. Their wheels imply that "the dread magnificence of the unintelligent creation" is under His entire control; and, as a whole, they symbolize the dazzling beauty of the universe, alike conscious and material. They were the ideal anima animantium-the perfection of existence emanating from and subject to the Divine Creator whose tender mercy is over all His works. Their function, when they are first introduced in the Book of Genesis, is at once vengeful and protective; vengeful of the violated law, protective of the treasure of life. They are here the Erinnyes of the Dawn, revealing and avenging the works of darkness. Their "dreadful faces and fiery arms" at the gate of Eden typify guilty awakenment, realized retribution, conscious alienation from God, the universe siding with His awakened anger.
(2) But when next they are mentioned, God says to Moses, "Thou shalt make a mercy-seat of pure gold, and thou shalt make two cherubim of gold at the two ends of the mercy-seat." But for their presence on the mercy-seat how terrible would have been the symbolism of the Holy of Holies-Gods darkness, mans crime, a broken law! It would have represented Him who hath clouds and darkness round about Him, and dwelleth in darkness which no man can approach unto; and the Ark would only have treasured up, as a witness against mans apostasy, the shattered slabs of the words of Sinai. But over that Ark, and its saddening because dishallowed treasure, bent once more these mystic figures, these "cherubim of glory." They bent down as though at once to protect with outspread wings, and to regard with awful contemplation, that mystic gift of a law promulgated to all nations as their moral heritage and as the revealed will of God. These are no longer cherubim of vengeance or awakened wrath, for they stand on the Capporeth, the "covering," or "propitiatory" of the Ark. They gleamed out in the red light of the high priests golden brazier on the one day when human foot entered the darkness m which they were shrouded; and even by him they were but dimly discerned through the ascending wreaths of fragrant incense. But he stood before them, where, on their spreading wings, the light of the Divine presence was deemed to dwell; and with the blood of expiation he sprinkled seven times the mercy-seat over which these adoring figures leaned. The wrathful cherubim of the lost Eden had driven man from a treasure which he had forfeited; but these, though they guard the ten words of a law which man had broken, were cherubim of mercy and reconciliation. Those of Eden were armed with swords of flame; those of the Temple were reddened with the blood of forgiveness. Those typified a covenant destroyed and ended; these a covenant broken yet renewed. Those spoke of awakened wrath; these of covenanted mercy. Those kept men back from the Tree of Life; these guarded that which is a Tree of Life to them that love it.
Could the whole covenant of the law and the gospel have been symbolized more simply, yet with Diviner force? The Temple itself, with all its sacrifices, with all its service and ceremonial and all the gorgeous vestments of Aarons vestry, served but to teach the infinite worth of simple righteousness. The heart of the Mosaic legislation was nothing so poor, so paltry, so material as the promotion of liturgical Levitism, and the pomp of ritual, and the organization of priestly functions-as though these in themselves had any value in the sight of God. It lay in the lesson that "Obedience is better than sacrifice, and to hearken than the fat of rams." The law of Moses-the ten words which constituted the inmost preciousness of his legislation-was, alas! a violated law. For the disobedient it had no message but the wrathful menace of death. But to show that God has not abandoned His disobedient children, but would still enable them to keep that law, and to repent for its transgression, the cherubim are there. Their presence on the propitiatory was meant to reveal the glory of the gospel. The high priest, who alone saw them on the Great Day of Israel, was a type of Him who, not with the blood of bulls and goats, but in His own blood (i.e., in the glory of the life outpoured for man), entered into Gods presence within the veil.
(3) In the dazzling living creatures before the throne in the Revelation of St. John, we see once more these cherubim of Eden, who, having indicated at the Fall an awful warning, and represented in the Tabernacle a blessed hope, symbolize, in the last book of the Bible, a Divine fulfillment. They are there no longer with fiery swords, in wrathful aspect, in repellent silence; but, gracious and beautiful, they join in the new song of the redeemed multitude under the shadow of the Tree of Life, to which all have free access in that recovered Eden. In the Temple-glimmering through the rising fumes of incense, which were the type of accepted prayer, their golden plumage sprinkled with the blood of the atoning sacrifice-they became a type both of all creation up to its most celestial beings, gazing in adoration on the will of God, and of all creation, in its groaning and travailing, restored through the precious blood that speaketh better things than the blood of Abel. Not all, of course, of these deep meanings were present to the souls of Israels worshippers; but the best of them might with joy see something of the things which we see when we say that in these glorious figures are summed up the three chief images of all Scripture: first, the Primaeval Dispensation, "In the day that thou eatest thereof, thou shalt surely die"; next, in the wilderness, "This do, and thou shalt live"; last of all, in the Gospel Dispensation, "Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred and tongue and people and nation, and hast made us unto our God kings and priests."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On v27 they stretched forth Or, the cherubim stretched forth their…
they stretched forth Or, the cherubim stretched forth their wings.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv19, 21, 23, 27, 29, 31, 33 Solomon prepared ... Solomon overlaid
Solomon prepared ... Solomon overlaid
Solomon would have commanded his workers to do this work. AT: "They prepared ... They overlaid" (See: Metonymy)
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twenty cubits
"9.2 meters"
covered the altar with cedar wood
This altar would be used for burning incense.
translationWords
ark of the covenant
pure
gold
altar
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19, 23 6:19-22 Following the pattern of the Tabernacle, the inner…
6:19-22 Following the pattern of the Tabernacle, the inner sanctuary, which was overlaid . . . inside with solid gold, was separated from the main room of the Temple by a curtain (2 Chr 3:14) and gold chains. Like the Most Holy Place in the Tabernacle, the inner sanctuary was a perfect cube. It housed the Ark of the Lord’s Covenant that symbolized God’s presence. The place of atonement was atop the Ark (Exod 25:17); the high priest annually made propitiation for the Israelites by sprinkling the sacrificial blood of the atonement on it (Lev 16:1-19). • The altar that belonged to the Most Holy Place stood in the main room. The priests burned incense there daily (Exod 30:34-38; 37:25-29). The altar was made of cedar and covered with gold. • Like the inner sanctuary, the main room was also completely overlaid with gold, which reminded the priests that Almighty God was present. The main room also housed ten golden lampstands, ten tables (2 Chr 4:7-8), and other furnishings (1 Kgs 7:48-50).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.