Chapter 6

1 The building of Solomon’s temple. 5 The chambers thereof. 11 God’s promise unto it. 15 The ceiling and adorning of it. 23 The cherubims. 31 The doors. 36 The court. 37 The time of building it.

1. Four hundred and eightieth year. This verse synchronizes the 480th year from the Exodus with the 4th year of Solomon’s reign. This information is of prime importance, for upon it may be based the Hebrew chronological reckoning from Solomon back to Moses, and earlier. On the accuracy of the b.c. date assigned to the 4th year of Solomon depends the accuracy of all other dates based upon it. There is no evidence for taking 480 as a round number or as 12 generations, and none for making it cover the time of the judges by totaling the years of all the judges and omitting the years of oppression or foreign rule (p. 130). This commentary takes it as the actual 480th year (p. 131), counting the Exodus year as the first (just as Moses numbered the 40 years of wandering; see Vol. I, p. 187).

What was this 480th year, synchronized with Solomon’s 4th year? By the chronological method outlined on pages 143–144 above, and by Assyrian synchronisms (p. 159), his 40th and last regnal year (ch. 11:42) can be dated 931/30 b.c. (This would be a Jewish civil year, fall to fall, beginning with the 7th month; see p. 116) Then his year 4 would be 967/66, in which the 2d month, Zif (later called Iyyar), fell in the spring of 966 b.c.

If, then, this 2d month in the 480th year was in 966 b.c., the 2d month in the 1st year of the 480 was 479 years earlier than 966—in 1445 b.c. This was the month after the Exodus (see Vol. I, p. 187; for the computation of 1445, see Vol. I, pp. 191, 192; Vol. II, pp. 134, 135). The Old Testament dates adopted for this commentary are based on synchronizing Zif in Solomon’s 4th year—in the 480th year, inclusive, from the Exodus—with 966 b.c.

It should be noted that this chronological item, “in the four hundred and eightieth year,” is given formally and categorically, without any hesitation or reserve, and with unusual precision precession. Not only the year of Solomon and of the Exodus era, but also the month, is given. It is evidently meant to be an exact synchronism, such as 2 Kings 18:9, 10; Jer. 25:1; etc.

In the LXX the figure is given as 440 instead of 480, and in Josephus it is given variously as 592 or 612 ( Antiquities viii. 3. 1; xx. 10 1); both the LXX and Josephus have numerous variations from the Hebrew numbers in Kings. But careful study of the figures of Josephus show them to be late and erroneous, and the numbers of the Hebrew text to be the earliest and the most reliable. Josephus is notorious for his conflicting and erroneous figures, and his numbers are not to be relied upon for the establishment of a sound chronology.

Month Zif. This is the early Hebrew name for the second month. After the Exile it was commonly called Iyyar. The rare and archaic names of the Hebrew months here and in v. 38 are evidence for the early date of the book.

Began to build. Solomon’s decision to build the Temple was not an arbitrary, self-devised act, nor was it prompted solely through the wish and will of his father David. The motive that prompted Solomon was not personal ambition, the love of glory or pomp, but the carrying out of the purpose of Heaven. The hour had clearly come for the house of the Lord to be built, and Solomon gave himself whole-heatedly to the task. The period was one of rest and peace, both within the nation of Israel and among the nations round about. It was a time also of prosperity, enabling Solomon to secure the necessary materials. The people were able and willing to build.

The account of the building of Solomon’s Temple is found also in 2 Chron. 3 and 4, but the record in Kings is the older and the more complete. The parallel account in 2 Chronicles agrees with it in all essential details. Although this account is significantly briefer than that in Kings, it contains some supplementary details.

In addition to the Biblical accounts, we have Josephus’ description of Solomon’s Temple (Antiquities viii. 3. 1–9). That account, however detailed, is not wholly trustworthy. Christian literature has nothing significant to add concerning the details of the Temple, nor, because of the thorough and repeated destruction Jerusalem has experienced since Solomon’s time, has research made any notable contributions.

2. The length. A comparison of the specifications of the Temple with those of the tabernacle show that the Temple dimensions were proportionate to those of the tabernacle, but with each dimension doubled. Thus the length of the Temple was 60 cu., twice the length of the tabernacle (Ex. 26:16, 18). If the length of the cubit is 17 1/2 in. (14.45 cm.) the building would be 87 1/2 ft. (26.7 m.) long, 29 ft. 2 in. (8.9 m.) wide, and 43 ft. 9 in. (13.3 m.) high.

The tabernacle in the wilderness was made in strict accord with the pattern shown to Moses “in the mount” (Ex. 25:9, 40). The Temple, being fashioned after that ancient structure, would conform to the original pattern. In addition, David passed on to Solomon minute directions for building the Temple as had been revealed to him by divine inspiration (PP 751).

3. The porch. At the front of the Temple was a porch 29 ft. 2 in. (8.9 m.) wide, the same width as the building, and 14 ft. 7 in. (4.5 m.) deep. The height is not given in Kings, but in 2 Chron. 3:4, it is 120 cu., or 175 ft. (53.4 m.). This height is not in accord with anything else known in ancient architecture,and would make a building of very unusual proportions and of rare appearance. Several of the manuscripts of the LXX and the Syriac read “20 cubits.” The Hebrew generally repeats the word for “cubits” with each dimension. It will be noted that in 2 Chron. 3:4 the work is omitted. There is a similarity in the Hebrew between the word for “cubit,” Хammah, and the word for “hundred,” meХah, and it is possible that the one was written for the other.

4. Windows of narrow lights. Hebrew scholars are still not clear concerning the exact meaning of this passage. Many believe windows with fixed lattices to be intended. Others believe the marginal reading to be correct, “windows broad within, and narrow without.” Windows of such a type would externally be mere slits in the wall, but would open wide within, like the windows of ancient castles. The windows were placed high in the walls and above the chambers described in vs. 5–8.

5. He built chambers. Outside the Temple, on three of its sides, north, west, and south, was built a series of service chambers. These were entered from without the Temple itself and were so arranged as not to be considered to be a basic part of the Temple structure. In the entire description of these chambers description of these “chambers round about,” the writer appears to employ meticulous care to indicate that these rooms were not structurally a part of the main building but were extraneous to it. Some of these chambers, at least, no doubt served as apartments for the priests and other Temple attendants.

Both of the temple. The side chambers ran the entire length of the building, abutting both upon the “temple,” the holy place, in the forefront of the building, and the “oracle,” the most holy place, at the rear of the building.

6. The middle. At the height of 5 cu. there was a recess of 1 cu. in the outside of the Temple wall. On the top of this step rested the beams for the floor of the second story. The result was that the second-story chambers were a cubit more in depth than those of the first.

The third. At the ceiling of the second story there was another recess of a cubit in the Temple wall, making the rooms of the third and uppermost story 7 cu., or 10 ft. 2 1/2 in. (3.1 m.).

Narrowed rests. The chambers were in three stories. In order to preserve the sanctity of the Temple and at the same time allow the attachment of the exterior chambers, the outside of the main Temple wall was constructed in a series of steps upon which rested the beams forming the roofs of the chambers and the floors of the upper stories. There were three of these steps, each a cubit in depth. The Temple wall at the bottom was thus 3 cu. thicker than it was at the top. The outside wall of the service chambers was perpendicular, having no steps or rests. This arrangement resulted in the lowest series of chambers being the narrowest—5 cu. or 7 ft. 3 1/2 in. (2.2 m.). That was also their height (v. 10).

Not be fastened. With the arrangement of recessed walls just described, it would not be necessary for the beams supporting the floors of the outer chambers to pierce the Temple walls, but simply to lie upon the steps or “rests” provided by this type of construction. Thus there would be no basic union of these outside secular chambers with the sacred Temple itself.

7. Stone made ready. In order that the work of building might be carried on as noiselessly as possible, all stones were cut to size at the quarry, needing only to be fitted into their proper positions at the Temple site. This striking provision, involving much labor and care and demanding no little skill, was doubtless for the sake of reverence. Thus even in the construction of the Temple, due regard was had to the holy purpose it was intended to serve.

8. Middle chamber. Understood by some to mean the middle side chamber of the lower story. The LXX and the Targums read “lower chamber.” This seems to indicate that the entire lower story had only a single door, which was placed on the south side of the Temple. Whether this was in the middle or at the foremost apartment near the porch is not clear, but the latter is the more likely. There was no access to the Temple itself directly from the outer chambers.

Winding stairs. This is an unusual type of stairway, but archeological research has revealed a number of examples of such construction in the ancient East. The stairway seems to have been within the side structure, perhaps occupying the space that would otherwise have been taken by one of the chambers.

9. Finished it. This expression is repeated in v. 14 and a similar statement is made in v. 38. Verse 9 undoubtedly refers to the main part of the structure, the Temple itself, exclusive of the outside chamber, and the finishing spoken of is the completion of the shell with the roof. The internal fittings were added afterward (vs. 15–22).

Covered the house. That is, roofed it. Boards of cedar were placed upon beams of cedar. We are not told whether it was a flat or a sloping roof. Most commentators are of the opinion that it could only have been a flat roof such as is usual in the ancient Orient, but there are some who hold that it must have been a gable roof.

10. Built chambers. The main Temple structure seems to have been completed first, followed by the chambers built against the house.

Five cubits. Since there were 3 stories, each 5 cu. high, the total height of the outside chamber structure was 15 cu. Inasmuch as the Temple itself had a height of 20 cu. there was a space of 5 cu. above the chambers for the windows (v. 4). These windows provided light and ventilation for the Temple.

11. Word of the Lord. In the midst of the architectural description is inserted a brief notice of the Lord’s promise concerning the Temple. This message evidently came to Solomon while the work of building was in progress. How it came we are not told. At Gibeon the Lord appeared to Solomon in a dream (ch. 3:5). After the Temple was completed the Lord again appeared to Solomon in the same manner, with a message of warning and blessing (ch. 9:2–9). This message probably also came to Solomon in a dream, although a prophet may have been the instrument.

One of the reasons the Lord sent His word at this time was that Solomon needed to be kept in constant remembrance of his solemn responsibilities to Heaven. Even when a man is engaged in working for the Lord, and is acting upon His command and in fulfillment of His design, it is possible to forget the necessity of continued rededication of purpose. The danger is always present that he will take steps that will take steps that will forfeit the divine blessing. Again and again the Lord sends to His people messages destined to remind them of the vital importance of holding to basic principles which alone will ensure continued prosperity, peace, and blessing.

12. If thou wilt walk. The Lord’s promises or warnings as to what He will do to His children are conditional (Jer. 18:7–10; 26:13). It could hardly be otherwise, since the basic laws of cause and effect are in constant operation in connection with all the works of man, whether good or evil. It is to man’s own advantage to obey the laws of God, since those laws are established for the benefit of man and the world in which he lives. The commandments of God are never arbitrary decrees. They always point out a pathway of right and blessing. Disobedience to those commands inevitably brings woe and sorrow.

Righteousness is at the basis of man’s peace, well-being, and prosperity (Prov. 11:5, 19; 12:28; Isa. 32:17, 18). It is a simple but inexorable fact that “the wages of sin is death” (Rom. 6:23), and that “sin, when it is finished bringeth forth death” (James 1:15). That is why the prophets again and again set forth the principle that obedience to the commands of the Lord brings life and blessing and that disobedience brings disappointment and death (Ex. 15:26; Lev. 26:2–33; Deut. 28:1–68; Isa. 1:19, 20; Jer. 7:3–7; Dan. 9:10–14). Each generation and every nation needs to come to a clear understanding of the fact that the enjoyment of peace and blessing is contingent upon compliance with the fundamental laws of right and justice. Such are laws of God, the laws of life.

13. Dwell among. God has repeatedly indicated that He desires to be near His own (Ex. 29:45; Lev. 26:12; Isa. 41:10, 13). In the exercise of such fellowship the people of God find their greatest peace and their highest joy (Isa. 12:3–6; Zeph. 3:14, 15; Zech. 2:10). Man is basically a spiritual being who was so created that his soul needs and craves the presence of God (Ps. 42:1, 2, 5; 63:1, 8). Man was brought into being for fellowship with God, and only in such fellowship will he reach his fullest development and discover his highest joy. Nothing else will suffice to quiet the inner cravings of his heart and satisfy the hunger of his soul.

15. Boards of cedar. Cedar and cypress are frequently mentioned in the annals of the nations of the ancient East as fragrant and enduring, and as employed in the construction of their temples and palaces.

16. The oracle. That is, the most holy place, or the holy of holies, the innermost apartment of the Temple. The meaning is probably that, at a distance of 20 cu. in front of the rear wall, Solomon constructed a partition made of cedar boards, reaching from the floor to the ceiling.

17. The temple. This is the holy place, the important chamber of the Temple, where the priests ministered daily. This room was 40 cu. long.

18. Knops. The architectural ornaments were probably patterned after some species of ground. Another form of the same word is translated “gourds” (2 Kings 4:39).

19. The ark. The most important article in the Temple was the ark containing the tables of the law of the covenant (Ex. 34:1, 4, 10, 27, 28). According to the directions of Moses, it was placed “within the vail,” in the most holy place of the ancient tabernacle (Ex. 26:33). It was set in the corresponding place in the Temple of Solomon.

20. Twenty cubits. The most holy place was a perfect cube, 20 cu. long wide, and high, and its interior was entirely overlaid with the purest gold.

Covered the altar. The LXX in the final clause of this verse reads, “and he made an altar in front of the oracle, and covered it with gold.” This translation takes note of the fact that the altar of incense was in the holy place, before the veil separating it from the most holy place. (Ex. 30:6; 40:26).

22. He overlaid. He overlaid not only the interior of the holy place and the holy of holies with gold, but also the interior of the porch in front of the house (2 Chron. 3:4). The side chambers were not included, since they did not form part of “the house,” or the Temple proper.

23. Two cherubims. With respect to the cherubim, the pattern of the tabernacle again was followed (Ex. 37:6–9), but with some modifications. The original cherubim were entirely of gold. But those in Solomon’s Temple were much larger, and so were made of wood and then overlaid with gold. Their wings were stretched out to the full, so that the four wings, each 5 cu. long (v. 24), reached across the entire width of the Temple (v. 27).

31. Doors. These doors gave access from the holy place to the most holy.

A fifth part. The meaning seems to be that the lintel was one fifth of the width of the wall, and each doorpost was one fifth of the height of the wall. This would make the entire opening a square of 4 cu., or approximately 6 ft. (1.8 m.). Each door, therefore, would be about 6 by 3 ft. (1.8 by .9 m.).

32. Spread gold. At a later age Hezekiah “cut off the gold from the doors of the temple” and gave it to Sennacherib, the king of Assyria, who was then invading the land (2 Kings 18:16). From the earliest to the latest days of Assyrian history, the records tell of gates and doors of cedar covered chiefly with bronze, but also with silver and gold, and set up in temples or palaces. The famous Bronze Gates of Balawat, from the time of Shalmaneser III, are among the choicest treasures of the British Museum.

33. Door of the temple. This is the outside door that led from the porch into the holy place.

A fourth part. These doors were thus 5 cu. high, or about 7 ft. (2.2 m.).

34. Were folding. Each door seems to have been made in two parts, which folded back one on the other.

36. The inner court. This was probably the “higher court” of Jer. 36:10. The court of the ancient tabernacle was 50 by 100 cu. (Ex. 27:9–13, 18). Since all dimensions were doubled, it is probable that the court of Solomon’s Temple was 100 by 200 cu., or about 146 by 292 ft. (44.5 by 89 m.). No information is given on an outer court, but mention of an inner court presupposes an outer. In 2 Kings 21:5 and 23:12 mention is made of “two courts.” These two courts are described as “the court of the priests” and “the great court” (2 Chron. 4:9).

Three rows. Some have thought the meaning here to be that the floor of the court was made of three courses of stone, covered with planks of cedar, a raised platform thus being produced. Others believe that the reference is to an enclosing wall for the court, made of three courses of stone and a coping of cedar. The latter is the more likely, since a wooden pavement for the floor of a court in constant use would hardly be suitable.

38. The month Bul. This was the early Hebrew name for the eighth month that began about the middle of October. Bul means rain, and hence probably signifies the month of rain. After the Exile it was called Marheshvan, later abbreviated to Heshvan. Such details as the month and year of Solomon’s reign when the work on the Temple was begun and completed, and the use of such archaic words as the early Hebrew month names, constitute vital evidence of the authenticity of this document.

Ellen G. White comments

1, 2 GC 412

7     PK 35; 4T 258; 9T 180

17   GC 208

38   PK 35