Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where the Lord appeared to David his father, in the place that David had prepared in the threshing floor of Ornan the Jebusite.
Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)a) SITE AND DATE (2Chronicles 3:1-2).
(1) At Jerusalem in mount Moriah.—Nowhere else in the Old Testament is the Temple site so specified. (Comp. “the land of Moriah,” the place appointed for the sacrifice of Isaac, Genesis 22:2.)
Where the Lord appeared unto David his father.—So LXX.; rather, who appeared unto David his father. Such is the meaning according to the common use of words. There is clearly an allusion to the etymology of MORIAH, which is assumed to signify “appearance of Jah.” (Comp. Genesis 22:14.) Translate, “in the mount of the Appearance of Jah, who appeared unto David his father.” The Vulgate reads: “in Monte Moria qui demonstratus fuerat David patri ejus;” but nir’ah never means to be shown or pointed out. The Syriac, misunderstanding the LXX. (Ἀμωρία), renders “in the hill of the Amorites.”
In the place that David had prepared.—This is no doubt correct, as the versions indicate. The Hebrew has suffered an accidental transposition.2 Chronicles 3:1. In mount Moriah — Part of this mountain was in the tribe of Judah, and part of it in the tribe of Benjamin: so that the temple is ascribed to them both. To Judah, Psalm 77:68, 69, and to Benjamin, Deuteronomy 33:12. For the greatest part of the courts were in the tribe of Judah; but the altar, the porch, the most holy part of the temple, where the ark and the cherubim were, in the tribe of Benjamin. It was the belief of the ancient Jews, that the temple was built on the very spot where Abraham offered up Isaac. So the Jewish Targum (a paraphrase on the books of Moses, in the Chaldee language) says expressly, adding, But he (Isaac) was delivered by the word of the Lord, and a ram provided in his place. That offering of Isaac was typical of Christ’s sacrifice of himself: therefore fitly was the temple built there, which was also a type of him. Where the Lord appeared unto David — That is, which place the Lord had consecrated by his gracious appearance there, 1 Chronicles 21:26. The place that David had prepared — Which he had not only purchased with his money, but which he had pitched upon by divine direction, and made ready for the purpose by pulling down the buildings that were upon it or near it, by levelling the ground, and possibly by marking it out for the temple and courts, the dimensions whereof he probably very particularly and exactly understood by the Spirit of God. In the thrashing-floor of Ornan — In that place where the thrashing-floor formerly was.2 Samuel 24:17-25; 1 Chronicles 21:16-26.
2Ch 3:1, 2. Place and Time of Building the Temple.
1. Mount Moriah, where the Lord appeared unto David—These words seem to intimate that the region where the temple was built was previously known by the name of Moriah (Ge 22:2), and do not afford sufficient evidence for affirming, as has been done [Stanley], that the name was first given to the mount, in consequence of the vision seen by David. Mount Moriah was one summit of a range of hills which went under the general name of Zion. The platform of the temple is now, and has long been, occupied by the haram, or sacred enclosure, within which stand the three mosques of Omar (the smallest), of El Aksa, which in early times was a Christian church, and of Kubbet el Sakhara, "The dome of the rock," so called from a huge block of limestone rock in the center of the floor, which, it is supposed, formed the elevated threshing-floor of Araunah, and on which the great brazen altar stood. The site of the temple, then, is so far established for an almost universal belief is entertained in the authenticity of the tradition regarding the rock El Sakhara; and it has also been conclusively proved that the area of the temple was identical on its western, eastern, and southern sides with the present enclosure of the haram [Robinson]. "That the temple was situated somewhere within the oblong enclosure on Mount Moriah, all topographers are agreed, although there is not the slightest vestige of the sacred fane now remaining; and the greatest diversity of sentiment prevails as to its exact position within that large area, whether in the center of the haram, or in its southwest corner" [Barclay]. Moreover, the full extent of the temple area is a problem that remains to be solved, for the platform of Mount Moriah being too narrow for the extensive buildings and courts attached to the sacred edifice, Solomon resorted to artificial means of enlarging and levelling it, by erecting vaults, which, as Josephus states, rested on immense earthen mounds raised from the slope of the hill. It should be borne in mind at the outset that the grandeur of the temple did not consist in its colossal structure so much as in its internal splendor, and the vast courts and buildings attached to it. It was not intended for the reception of a worshipping assembly, for the people always stood in the outer courts of the sanctuary.The place and time of building the temple. The measure and ornaments thereof, 2 Chronicles 3:1-9. The cherubims, 2 Chronicles 3:10-13. The veil and the pillars, 2 Chronicles 3:14-17.
(a) Which is the mountain where Abraham was thought to have sacrificed his son, Ge 22:2.
EXEGETICAL (ORIGINAL LANGUAGES)2 Chronicles 3:1-2 (= 1 Kings 6:1). The Temple Begun
1. in mount Moriah] Genesis 22:2.
in the place that David had prepared] R.V. which he made ready in the place that David had appointed (following the Hebrew, whereas A.V. leaves the Hebrew and agrees with LXX.).
Ornan the Jebusite] See 1 Chronicles 21:15 ff.Verse 1. - Mount Moriah. This name מוריָה occurs twice in the Old Testament, viz. here and Genesis 22:2, in which latter reference it is alluded to as "the land of Moriah," and "one of the mountains" in it is spoken cf. Whether the name designates the same place in each instance is more than doubtful. In the present passage the connection of the place with David is marked. Had it been the spot connected with Abraham and the proposed sacrifice of Isaac, it is at least probable that this also would have been emphasized, and not here only, but in 2 Samuel 24:17-25 and 1 Chronicles 21:16-26; but in neither of these places is there the remotest suggestion of such fame of old belonging to it. Nor in later passages of history (e.g. Nehemiah's rebuilding, and in the prophets, and the New Testament), where the opportunities would have been of the most tempting, is there found one single suggestion of the kind. There am also at fewest two reasons of a positive and intriusic character against Solomon's Moriah being Abraham's - in that this latter was a specially conspicuous height (Genesis 22:4), and was a secluded and comparatively desolate place, neither of which features attach to Solomon's Moriah. Nevertheless the identity theory is stoutly maintained by names as good as those of Thomson ('Land and the Book,' p. 475); Tristram ('Land of Israel,' p. 152); Hengstenberg ('Genuineness of Pentateuch, 2:162, Ryland's tr.); Kurtz ('History of O. C.,' 1:271); and Knobel and Kalisch under the passage in Genesis - against Grove (in Dr. Smith's ' Bible Dictionary'); Stanley (' Sinai and Palestine,' p. 251;'Jewish Church,' 1. 49); De Wette, Bleek, and Tischendorf [see 'Speaker's Commentary,' under Genesis 22:2]. Though there is some uncertainty as to the more exact form of the derivation of the name Moriah, it seems most probable that the meaning of it may be "the sight of Jehovah." Where the Lord appeared unto David his father. The clause is no doubt elliptical, and probably it is not to be mended by the inserting of the words," the Lord," as in our Authorized Version. We do not read anywhere that the Lord did then and there appear to David, though we do read that "the angel of the Lord" appeared to him (2 Samuel 24:16, passim; 1 Chronicles 21:15, 19, passim). Nor is it desirable to force the niph. preterite of the verb here, rightly rendered "appeared" or "was seen," into "was shown." We should prefer to solve the difficulty occasioned by the somewhat unfinished shape of the clause (or clauses) by reading it in close relation to 1 Chronicles 22:1. Then the vivid impressions that had been made both by works and words of the angel of the Lord caused David to feel and to say with emphasis, "This is the (destined) house of the Lord God," etc. In this light our present passage would read, in a parenthetic manner, "which (i.e. the house, its Moriah position and all) was seen of David;" or with somewhat more of ease, "as was seen of David;" and the following "in the place," etc., will read in a breath with the preceding "began to build the house of the Lord at Jerusalem... in the place," etc. David had prepared (so 1 Chronicles 22:2-4). In the threshing-floor of Ornan (so 2 Samuel 24:18; 1 Chronicles 21:15, 16, 18, 21-28). 1 Kings 5:7-11. - Hiram answered בּכתב, in a writing, a letter, which he sent to Solomon. In 1 Kings 5:7 Hiram first expresses his joy at Solomon's request, because it was of importance to him to be on a friendly footing with the king of Israel. In the Chronicle his writing begins with the congratulation: because Jahve loveth His people, hath He made thee king over them. Cf. for the expression, 2 Chronicles 9:8 and 1 Kings 10:9. He then, according to both narratives, praises God that He has given David so wise a son. ויּאמר, 2 Chronicles 2:12, means: then he said further. The praise of God is heightened in the Chronicle by Hiram's entering into Solomon's religious ideas, calling Jahve the Creator of heaven and earth. Then, further, חכם בּן is strengthened by וּבינה שׂכל יודע, having understanding and discernment; and this predicate is specially referred to Solomon's resolve to build a temple to the Lord. Then in 2 Chronicles 2:13. he promises to send Solomon the artificer Huram-Abi. On the title אבי, my father, i.e., minister, counsellor, and the descent of this man, cf. the commentary on 1 Kings 7:13-14. In 2 Chronicles 2:14 of the Chronicle his artistic skill is described in terms coinciding with Solomon's wish in 2 Chronicles 2:6, only heightened by small additions. To the metals as materials in which he could work, there are added stone and wood work, and to the woven fabrics בּוּץ (byssus), the later word for שׁשׁ; and finally, to exhaust the whole, he is said to be able כּל־מח ולחשׁב, to devise all manner of devices which shall be put to him, as in Exodus 31:4, he being thus raised to the level of Bezaleel, the chief artificer of the tabernacle. עם־חכמיך is dependent upon לעשׂות, as in 2 Chronicles 2:6. The promise to send cedars and cypresses is for the sake of brevity here omitted, and only indirectly indicated in 2 Chronicles 2:16. In 2 Chronicles 2:15, however, it is mentioned that Hiram accepted the promised supply of grain, wine, and oil for the labourers; and 2 Chronicles 2:16 closes with the promise to fell the wood required in Lebanon, and to cause it to be sent in floats to Joppa (Jaffa), whence Solomon could take it up to Jerusalem. The word צרך, "need," is a ἅπαξ λεγ. in the Old Testament, but is very common in Aramaic writings. רפסדות, "floats," too, occurs only here instead of דּבבות, 1 Kings 5:9, and its etymology is unknown. If we compare 1 Kings 5:13-16 with the parallel account in 1 Kings 5:8-11, we find that, besides Hiram's somewhat verbose promise to fell the desired quantity of cedars and cypresses on Lebanon, and to send them in floats by sea to the place appointed by Solomon, the latter contains a request from Hiram that Solomon would give him לחם, maintenance for his house, and a concluding remark that Hiram sent Solomon cedar wood, while Solomon gave Hiram, year by year, 20,000 kor of wheat as food for his house, i.e., the royal household, and twenty kor beaten oil, that is, of the finest oil. In the book of Kings, therefore, the promised wages of grain, wine, and oil, which were sent to the Tyrian woodcutters, is passed over, and only the quantity of wheat and finest oil which Solomon gave to the Tyrian king for his household, year by year, in return for the timber sent, is mentioned. In the Chronicle, on the contrary, only the wages or payment to the woodcutters is mentioned, and the return made for the building timber is not spoken of; but there is no reason for bringing these two passages, which treat of different things, into harmony by alterations of the text. For further discussion of this and of the measures, see on 1 Kings 5:11.
Links2 Chronicles 3:1 Interlinear
2 Chronicles 3:1 Parallel Texts
2 Chronicles 3:1 NIV
2 Chronicles 3:1 NLT
2 Chronicles 3:1 ESV
2 Chronicles 3:1 NASB
2 Chronicles 3:1 KJV
2 Chronicles 3:1 Bible Apps
2 Chronicles 3:1 Parallel
2 Chronicles 3:1 Biblia Paralela
2 Chronicles 3:1 Chinese Bible
2 Chronicles 3:1 French Bible
2 Chronicles 3:1 German Bible