English Standard Version
And he made the Most Holy Place. Its length, corresponding to the breadth of the house, was twenty cubits, and its breadth was twenty cubits. He overlaid it with 600 talents of fine gold.
King James Bible
And he made the most holy house, the length whereof was according to the breadth of the house, twenty cubits, and the breadth thereof twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents.
American Standard Version
And he made the most holy house: the length thereof, according to the breadth of the house, was twenty cubits, and the breadth thereof twenty cubits; and he overlaid it with fine gold, amounting to six hundred talents.
He made also the house of the holy of holies: the length of it according to the breadth of the temple, twenty cubits, and the breadth of it in like manner twenty cubits: and he overlaid it with plates of gold, amounting to about six hundred talents.
English Revised Version
And he made the most holy house; the length thereof, according to the breadth of the house, was twenty cubits, and the breadth thereof twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents.
Webster's Bible Translation
And he made the most holy house, the length of which was according to the breadth of the house, twenty cubits, and the breadth of it twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents.
2 Chronicles 3:8 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The building of the temple. - 2 Chronicles 3:1-3. The statements as to the place where the temple was built (2 Chronicles 3:1) are found here only. Mount Moriah is manifestly the mountain in the land of Moriah where Abraham was to have sacrificed his son Isaac (Genesis 22:2), which had received the name המּוריּה, i.e., "the appearance of Jahve," from that event. It is the mountain which lies to the north-east of Zion, now called Haram after the most sacred mosque of the Mohammedans, which is built there; cf. Rosen, das Haram von Jerusalem, Gotha 1866. לד נראה אשׁר is usually translated: "which was pointed out to David his father." But ראה has not in Niphal the signification "to be pointed out," which is peculiar to the Hophal (cf. Exodus 25:40; Exodus 26:30; Deuteronomy 4:35, etc.); it means only "to be seen," "to let oneself be seen," to appear, especially used of appearances of God. It cannot be shown to be anywhere used of a place which lets itself be seen, or appears to one. We must therefore translate: "on mount Moriah, where He had appeared to David his father." The unexpressed subject יהוה is easily supplied from the context; and with אשׁר בּהר, "on the mountain where," cf. אשׁר בּמּקום, Genesis 35:13., and Ew. 331, c, 3. הכין אשׁר is separated from what precedes, and connected with what follows, by the Athnach under אביהוּ, and is translated, after the lxx, Vulg., and Syr., as a hyperbaton thus: "in the place where David had prepared," scil. the building of the temple by the laying up of the materials there (1 Chronicles 22:5; 1 Chronicles 29:2). But there are no proper analogies to such a hyperbaton, since Jeremiah 14:1 and Jeremiah 46:1 are differently constituted. Berth. therefore is of opinion that our text can only signify, "which temple he prepared on the place of David," and that this reading cannot be the original, because הכין occurs elsewhere only of David's activity in preparing for the building of the temple, and "place of David" cannot, without further ceremony, mean the place which David had chosen. He would therefore transpose the words thus: דויד הכין אשׁר בּמקום. But this conjecture is by no means certain. In the first place, the mere transposition of the words is not sufficient; we must also alter בּמקום into בּמּקום, to get the required sense; and, further, Bertheau's reasons are not conclusive. הכין means not merely to make ready for (zursten), to prepare, but also to make ready, make (bereiten), found e.g., 1 Kings 6:19; Ezra 3:3; and the frequent use of this word in reference to David's action in preparing for the building of the temple does not prove that it has this signification here also. The clause may be quite well translated, with J. J. Rambach: "quam domum praeparavit (Salomo) in loco Davidis." The expression "David's place," for "place which David had fixed upon," cannot in this connection be misunderstood, but yet it cannot be denied that the clause is stiff and constrained if we refer it to יהוה את־בּית. We would therefore prefer to give up the Masoretic punctuation, and construe the words otherwise, connecting הכין אשׁר with the preceding thus: where Jahve had appeared to his father David, who had prepared (the house, i.e., the building of it), and make בּמקום ד, with the following designation of the place, to depend upon לבנות as a further explanation of the הם בּהר, viz., in the place of David, i.e., on the place fixed by David on the threshing-floor of the Jebusite Ornan; cf. 1 Chronicles 21:18. - In 2 Chronicles 3:2 לבנות ויּחל is repeated in order to fix the time of the building. In 1 Kings 6:1 the time is fixed by its relation to the exodus of the Israelites from Egypt. בּשּׁני, which the older commentators always understood of the second day of the month, is strange. Elsewhere the day of the month is always designated by the cardinal number with the addition of לחרשׁ or יום, the month having been previously given. Berth. therefore considers בּשּׁני to be a gloss which has come into the text by a repetition of השּׁני, since the lxx and Vulg. have not expressed it.
Treasury of Scripture Knowledge
the most holy
And you shall hang the veil from the clasps, and bring the ark of the testimony in there within the veil. And the veil shall separate for you the Holy Place from the Most Holy.
1 Kings 6:16
He built twenty cubits of the rear of the house with boards of cedar from the floor to the walls, and he built this within as an inner sanctuary, as the Most Holy Place.
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