staves were seen out in the holy place [or, improbable,) and that they who were near ark; as 2 Chron. v. 9] before the oracle, the door might see the ends of the staves, and they were not seen without: and there though by reason of the darkness of the they are unto this day. place they could see nothing else there. Oracle. See notes on vi. 5. But the staves Bp. Patrick.-The ends of the slaves were seen out in the holy place.] By the holy place is here meant the most holy, where the ark was under the cherubims: which covered both the ark and the staves. were so drawn out that the ends of them might be seen: whereby the high-priest was directed in the way he should go just before the mercy-seat on the day of expiation; when he went between these two staves to sprinkle the blood before God. See 2 Chron. v. 9 and Buxtorf. in his Arca Fœderis, where he explains both this and the next verse, and gives a large account of drawing out the staves (pp. 96, 97). They were not seen without.] In the sanctuary. There they are unto this day.] And in this posture. Bp. Horsley.-8 And they drew out the staves, &c. See this verse well explained in Mr. Parkhurst's Lexicon under the word T. Parkhurst.-T. The idea of the word is length, long. Pool. They drew out the staves; not wholly, which was expressly forbidden, Exod. xxv. 15; Numb. iv. 6; but in part. In the holy place; either, first, Properly so called; which place was indeed before the oracle. But how then could it be said that they were not seen without, to wit, in the holy place? For that they should be seen without to wit, in the court, was so ridiculous a conceit, that it had been absurd to suppose it, or to say anything to prevent it. Nor is it much better what others say, that these ends of the staves did discover themselves through the veil, which they thrust forward, though they did not pierce through it; for neither in that case had they been seen; and besides, there was a wall as well as a veil in that place. Or rather, secondly, In the most holy place, which is oft called by way of eminency the holy place, as Exod. xxix. 30; xxxix. 1; Lev. vi. 30; x. 18; xvi. 2, 16, 17, 20. And the Hebrew words rendered before the oracle, may be as well rendered within the oracle, the phrase al pene being so used, Gen. i. 2, the Spirit of God moved I. In Kal, To be or grow long, as boughs, upon the face of the waters, i. e., in the Ezek. xxxi. 5. In Hiph., To draw out in waters, or in that confused heap of earth length, as ropes, Isa. liv. 2.- -as the tongue, and water in which God was now work- in derision, Isa. lvii. 4.—as a furrow, Ps. ing, that he might bring it into order cxxix. 3; 1 Kings viii. 8, ", And they and use; and Gen. i. 20, where it is (the priests) lengthened out, i. e., drew out well rendered in the open firmament of some way, but not entirely, the staves (of heaven, i. e., of the air. And thus the the Mosaic ark) and the ends of the staves whole is most true; they were seen out, to appeared out in the Holy of Holies [so p wit, without the ark, and the cherubims is used for the Holy of Holies, Lev. which covered all the other parts, but they xvi. 3, 16, 17, 20, 23, and al.] (†, were not seen without the oracle, to wit, in from the ark, says 2 Chron. v. 9), the holy place, strictly so called; for how the front of the oracle, but did not appear could they be seen there, when there was without, namely in the outer sanctuary. both a wall and a thick veil between that Dr. Prideaux (Connect., vol. i., p. 150, place and the oracle? And these staves 1st edit. 8vo.) justly observes that this text, were left in this posture, that the high priest which however he does not seem to have might hereby be certainly guided to that very particular place where he was one day in a year to sprinkle blood, and to offer incense before the ark, which otherwise he might mistake in that dark place, where the ark was wholly covered with the wings of the great cherubims, which stood between him and the ark when he entered thither. Some conceive that the door of the oracle stood always open, (which yet seems very on clearly understood (comp. Bp. Patrick's note), plainly proves that the staves were put through the rings made for them, not on the sides of the ark, but on the two ends of it. For had they been on the sides of the ark lengthways, they would, on their being drawn out, have reached towards the sidewall, and not have been seen from the ark, on the front of the oracle. Dathe.-8 Qui vectes ita longi erant, ut partes eorum extremæ videri possent e sanc-up in the ark, but "before the Lord and tuario s. in templi loco, qui erat ante adytum, before the testimony" (Exod. xvi. 33, 34); a) sed foris non poterant videri. Atque and the same is said of Aaron's rod (Numb. etiamnum ibi prostant b). xvii. 4). Which signifies no more than a) Igitur clausæ non erant fores adyti. putting them by the ark (see Huetius, DeNegat hoc Michaëlis, et putat, vectes velum monstr. Evang., p. 322.) attigisse, ut hoc ipsum paullum protube raret. Ver. 12. אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן alias significat עַד הַיּוֹם הַזֶּה b) Formula [Alex.] τότε εἶπεν Σαλωμών· Κύριος εἶπεν τοῦ σκηνῶσαι ἐν γνόφῳ. tempus, quo scriptor libri vixit. Sed quoniam ex aliis horum librorum locis clare apparet, eorum historiam ex uberioribus regum Judæ et Israëlis annalibus esse contextam, utroque regno jam destructo, perquam probabile est, epitomatorem horum LORD said that he would dwell in the thick annalium retinuisse hanc formulam ex eis darkness. Au. Ver.-12 Then spake Solomon, The locis, in quibus eam legerit; cf. Eichhorn Houb.-12 Tum Salomon dixit; pollicitus introduct. in libros Vet. Test., p. ii., p. 619.es, Domine, te in caligine habitaturum. Ver. 9. TONT, Dominus dixit. Nos, pollicitus es, Domine, secunda in persona, ex scrip אֵין בָּאָרוֹן רַק שְׁנֵי לַחוֹת הָאֲבָנִים אנת,quam sequitur Syrus qui,אתה אמר tione prope אתה du diristi. Omissum fuit, אמרת וגו m, quod similiter desinebat. Versu in οὐκ ἦν ἐν τῇ κιβωτῷ πλὴν δύο πλάκες λί- feriori Salomon Deum alloquitur, quod sig θιναι, κ.τ.λ. num est secundam personam hoc etiam Au. Ver.-9 There was nothing in the versu convenire, cum præsertim pagina ark save the two tables of stone, which sacra non monuerit sermonem fuisse a Moses put there at Horeb, when [or, where] Salomone ad Deum conversum. Idem the LORD made a covenant with the children vitium fuit ex hoc loco ad locum parallelum, of Israel, when they came out of the land 2 Par. vi. 1 allatum. of Egypt. Bp. Patrick.-9 The very same words, in v. Ver. 14. וַיַּסֵּב הַמֶּלֶךְ אֶת־פָּנָיו וַיְבָרֶךְ אֶת .10 .a manner, are repeated, 2 Chron. v Au. Ver.-14 And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood ;) But it is commonly observed that both these places seem to contradict the apostle's words, Heb. ix. 4. For it is said here in these καὶ ἀπέστρεψεν ὁ βασιλεὺς τὸ πρόσωπον books, that nothing was in the ark save αὑτοῦ, καὶ εὐλόγησεν ὁ βασιλεὺς πάντα Ιστ only the two tables of stone: but there, pańλ, K.T.λ. that the pot of manna and Aaron's rod were also in the ark. For so they generally interpret those words ev, “in which," i. e., in the ark, στáμvos xpvon, “the golden pot containing the manna," &c. Many learned Pool.-Blessed all the congregation of men have endeavoured to reconcile these Israel, or, blessed (to wit, the Lord, which is places several ways, which Andreas Sen- easily understood from the following words; nertus hath collected in a treatise on pur- in which he only blesseth or praiseth God, pose about it. Which might have been but doth not bless the people at all) with (so spared by this easy observation, that the the Hebrew eth is oft used, as hath been preposition ev doth not always signify in, but showed before) all the congregation. Although by and so the place in the Hebrews is to he might do both, first bless the congregabe rendered, not in which, but by which [so tion, which possibly he might do in that Pool]. Bochartus hath given a great many solemn and appointed form, Numb. vi.; instances of such use of the particle beth in which therefore it was needless to repeat the Old Testament (Hierozoicon, par. ii., here; and then blessed God. And indeed lib. ii., cap. 50). And indeed it is never he doth both here below, where these same said there that the pot of manna was laid words are used, ver. 55, 56, &c. Ver. 16. rallel. God's saying, that he had formerly מִן־הַיּוֹם אֲשֶׁר הוֹצֵאתִי אֶת־עַמִּי אֶת־ saying that he had non יִשְׂרָאֵל מִמִּצְרַיִם לֹא־בָחַרְתִּי בְעִיר מִכֹּל supposes that he had said before, that he שִׁבְטֵי יִשְׂרָאֵל לִבְנוֹת בַּיִת לִהְיוֹת had not formerly chosen any man to be a שְׁמִי שָׁם וָאֶבְחַר בְּדָוִד לִהְיוֹת עַל־עַמִּי sages are preserved in their proper place in יִשְׂרָאֵל : king over Israel. Accordingly these pas ἀφ ̓ ἧς ἡμέρας ἐξήγαγον τὸν λαόν μου the Book of Chronicles. The occasion of τὸν Ἰσραὴλ ἐξ Αἰγύπτου, οὐκ ἐξελεξάμην ἐν their being omitted in Kings was (what the πόλει ἐν ἑνὶ σκήπτρῳ Ἰσραὴλ τοῦ οἰκοδομῆσαι learned call Οι ομοιοτέλευτον) that the οἶκον τοῦ εἶναι τὸ ὄνομά μου ἐκεῖ· καὶ ἐξε- clause omitted ended with the same words, λεξάμην ἐν Ἱερουσαλὴμ εἶναι τὸ ὄνομά μου [That my name might be therein] as are in ἐκεῖ· καὶ ἕξελεξάμην τὸν Δαυὶδ τοῦ εἶναι ἐπὶ the end of the foregoing clause. Le Clerc takes notice of this omission. τὸν λαόν μου τὸν Ἰσραήλ. Au. Ver.-16 Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be therein; but I chose David to be over my people Israel. Dr. A. Clarke.-I do not think these thirteen words ever made a part of Kings, and, consequently, are not lost from it; nor do they exist here in any of the versions; but their being found in Chronicles helps to complete the sense. Ver. 26. Ken. Mention is here made of some one place, and some one person, preferred before all others; and the preference is that of Jerusalem to other places, and of David to other men. In consequence of this remark, we shall see the necessity of correcting this Chron. vi. 5, 6,-by oviba z oÍDNI `? passage by its parallel, in 2 Chron. vi. 5, 6, by where the thirteen Hebrew words, now lost in Kings, are happily preserved. compare the passages. Au. Ver.-O God of Israel. Ged.-O Lord [LXX., Syr., Arab., Vulg., and 38 MSS.] God of Israel. Let us Kings Since the day that I brought forth Chron. there; neither chose I any MAN Kings to Chron. be a ruler over my people Israel: Chron. but I have chosen Jerusalem that my Hallett. The passage in Kings appears to be defective; if we consider it alone, as well as when we compare it with the pa Ver. 27. רגן' ὅτι εἰ ἀληθῶς κατοικήσει ὁ θεὸς μετὰ ἀνθρώπων ἐπὶ τῆς γῆς, κ.τ.λ. Au. Ver.-27 But will God indeed dwell on the earth? behold the heaven and heaven of heavens cannot contain thee: how much less this house that I have builded? But will God, &c. Houb.-27 Ideò ut habitet reverâ Deus super terram, &c. DIDNT, eò ut reverd. Tractamus in adverbio D, ut demonstrativum, non ut interrogans; quod cur faciamus; vide ad locum Parallelum, 2 Par. vi. 18. Ver. 28. Au. Ver.-28 Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day. Bp. Patrick.-Abarbinel observes upon ver. 39, that Solomon uses three words in this verse, which in some places signify the very same thing: but being all used here together, he thinks have distinct meanings. For the word rinnah (which we translate cry), he thinks, signifies setting forth with a loud voice the praises of God: concerning a man first commemorate the praises of God, Ver. 31. inban? אֵת אֲשֶׁר יֶחֱטָא אִישׁ לְרֵעֵהוּ וְנָשָׂא- which their wise men in Beracoth say, "Let בוֹ אָלָה לְהַאֲלֹתוֹ וּבָא אָלָה לִפְנֵי and then let him pray. Then the word tephillah (which we translate prayer), he thinks, signifies men's judging and condemning themselves before God for their offences: confessing they are unworthy to have their petitions granted. And the other word techinah (supplication we translate it) imports men's petitions to God for what they want, and deprecating his displeasure, &c. Ver. 29. τοῦ εἰςακούειν τῆς προςευχῆς ἧς προςεύὁ δοῦλός σου εἰς τὸν τόπον τοῦτον ἡμέρας χεται καὶ νυκτός. Au. Ver.-29 That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place [or, in this place.] Maurer.] Dathius, G. Gr. ampl. p. 840 alii: quas (preces) in hoc loco sum facturus. Redde cum de Wettio: welches (Gebet) dein Knecht beten wird zu diesem Orte. indicat locum, ad quem preces diriguntur. 30, 35. Idem valet in Ver. 30. vers. : Anbel Ayewi Dew καὶ σὺ εἱςακούσῃ ἐν τῷ τόπῳ τῆς κατοικήσεώς σου ἐν οὐρανῷ· καὶ ποιήσεις καὶ ἵλεως ἔσῃ 31 Οσα ἂν ἁμάρτῃ, κ.τ.λ. ὅσα ἂν ἁμάρτῃ ἕκαστος τῷ πλησίον αὑτοῦ, καὶ ἐὰν λάβῃ ἐπ ̓ αὐτὸν ἀρὰν τοῦ ἀράσασθαι αὐτὸν, καὶ ἔλθῃ καὶ ἐξαγορεύσῃ κατὰ πρόσωπον τοῦ θυσιαστηρίου σου ἐν τῷ οἴκῳ τοῦτῳ, Au. Ver.-31 If any man trespass against his neighbour, and an oath be laid upon him [Heb., and he require an oath of him, Lev. v. 1.] to cause him to swear, and the oath come before thine altar in this house. Pool-If any man trespass, i. e., if he be accused of a trespass. Hallet. If any man trespass against his neighbour, &c. I find no fault here with our translators, who have undoubtedly well expressed Solomon's meaning. But it is not to be supposed that N N should signify if. Buxtorf in his Lexicon refers us to a place where signifies if, Deut. xi. 27. But I suspect that there is an error in that place too, even in the Samaritan copy itself, as well as in the Hebrew, and that the word there should be 8, if; as it is in both Hebrew and Samaritan in the next verse, where the expression is somewhat alike, viz., A blessing, if ye obey-a curse, if ye will not obey. It is most likely that the Hebrew word for if in both clauses should be the same. But be this as it will; let it be supposed that we may signify if: or, as Le Clerc would have it, that may signify because. Yet if we look into the parallel place, 2 Chron. vi. 22, we shall find, that we should read ¤N. that the words N N are a corruption, and Here one may venture to be the more positive, because Solomon's prayer recorded 1 Kings viii. and 2 Chron. vi. was but one prayer. These are Au. Ver.-30 And hearken thou to the two copies of the same prayer. Originally supplication of thy servant, and of thy therefore they must have agreed in every people Israel, when they shall pray toward letter. Solomon did not repeat the prayer this place [or, in this place]: and hear thou in different words, but spoke it only once. in heaven thy dwelling place: and when Where then there are any differences thou hearest, forgive. between these two copies of the same prayer, Ne | it is a plain case, that the one or the other [אַתָּה תִּשְׁמַע אֶל־מְקוֹם שִׁבְתְּךָ וגו'-.Maurer hoc quidem loco significat in c. abl. of the copies has been abused, and that Bene Winerus : "prægnanter dicta sunt: errors have crept into it. For instance, tu audies in locum habitationis tuæ, hinauf Solomon did not say both N and EN ON. in den Himmel wirst du es hören." Pressum sublevat scriptor Chronicorum, qui alio sensu . מִמְּקוֹם וגו' If his word was □ (as no doubt it was) then the transcribers of Kings have been guilty of a mistake in representing him as having . את אשר said This is an instance of a mistake committed by transcribers, which no one will attempt to evade. And the oath come, &c. Hebrew preposition beth, in, being oft put for el, to, or towards. 2. This may be understood of divers persons; and so the sense is this: When the people of Israel be Maurer.-31 '1] hic vero ingre- defeated in battle, and many of their ditur juramentum coram altari tuo. i con- brethren be taken prisoners, and carried into jungitur cum acc. Sed potes etiam cum de captivity; if then their brethren remaining Wettio vertere und der Schwur kommt vor in the land, shall heartily pray for their deinen Altar. Non obstat generis diver-captive brethren, they shall be delivered. sitas. G. Gr. min. § 144. Aliis est Ver. 32. Bp. Horsley. And bring them again unto the land. They are not supposed driven from the land: for they are supposed to make supplication " in this house,' . אִישׁ אָלָה pro which is the, והשביתם or, והשבתם Perhaps for ,reading in the parallel place in Chronicles וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ וגו' verse 33. καὶ σὺ εἰσακούσῃ ἐκ τοῦ οὐρανοῦ καὶ ποιή- we should read Ennium, and give them rest σεις· καὶ κρινεῖς τὸν λαόν σου Ἰσραὴλ, κ.τ.λ. Au. Ver.-32 Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness. In heaven. Houb.-: Lege, Dow, de cœlo, ut And do, and judge. servants. Ver. 34. rais àμaptíais Toù dovλov σov kaì TOû λaoû Au. Ver.-36 Then hear thou in heaven, Pool. That thou teach them; that their sin being pardoned, and thou being reconciled unto them, mayst vouchsafe to teach them. Or rather, as our translators render the very same words, 2 Chron. vi. 27, when thou shalt teach, or hast taught them ; not לְחַטָאת עַמְךְ יִשְׂרָאֵל וַהֲשֶׁבֹתָם אֶל־ Kaì où elσakovoŋ ÈK TOû oỷρavov, Kai News ἔσῃ ταῖς ἁμαρτίαις τοῦ λαοῦ σου Ἰσραὴλ, καὶ ἐπιστρέψεις αὐτοὺς εἰς τὴν γῆν, ἣν ἔδωκας τοῖς πατράσιν αὐτῶν. Au. Ver.-34 Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers. In heaven. See notes on ver. 32. Pool-Quest. If they were banished into a strange land, how could they pray in this house, as they are said to do, ver. 33? Answ. 1. That may be rendered to or towards this house, as it is expressed, ver. 29, 30. The VOL. II. only by thy word, for that was done before; Bp. Patrick. That thou teach them, &c.] 5 # |