1 Kings 7:15

1Ki 7:15 For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about.

Ver. 15. Of eighteen cubits high apiece.] Thirty-five cubits high, saith another prophet, {2Ch 3:15} that is, saith Pellican, both of them together were thirty-five cubits high, and each one almost eighteen, for which it is said to be eighteen cubits; the Scripture useth not to express such broken measures.

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.

1Ki 7:15-16. He cast two pillars of brass — Of which see 2Ki 25:16-17; Jer 52:21. Of eighteen cubits high apiece — It is said, 2Ch 3:15, that these pillars were thirty-five cubits high, which relates to the height of both of them together without their pedestals, whereas the height of each is given here with its pedestal. A line of twelve cubits did compass either of them — The diameter, therefore, was four cubits, which, considering the chapiter of five cubits, added to the height of each pillar, (2Ch 3:15,) was only in due proportion to the height. In 2Ki 25:17, indeed, it is said, that the height of the chapiter was only three cubits. But it must be observed, that the word chapiter may either be taken more largely for the whole, in which case, it was five cubits; or more strictly, either for the pommels, as they are called, 2Ch 4:12; or for the cornice or crown, and so it was but three cubits, to which the pomegranates being added, made it four cubits, as it is 1Ki 7:19, and the other work upon it took up one cubit more, which in all made five cubits.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

7:15-22 The two bronze pillars were probably free-standing since the narrator describes them here rather than in the earlier discussion of the Temple structure (6:3-6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Hebrew, the second.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

two pillars of brass of eighteen cubits high--They were made of the brass (bronze) which was taken from the king of Zobah (Ch1 18:8). In Ch2 3:15 they are said to have been thirty-five cubits high. There, however, their joint lengths are given; whereas here the length of the pillars is given separately. Each pillar was seventeen and a half cubits long, which is stated, in round numbers, as eighteen. Their dimensions in English measure are as follows: The pillars without the capitals measured thirty-two and a half feet long, and seven feet diameter; and if hollow, as WHISTON, in his translation of JOSEPHUS, thinks (Jer 52:21), the metal would be about three and a half inches thick; so that the whole casting of one pillar must have been from sixteen to twenty tons. The height of the capitals was eight and three-fourths feet; and, at the same thickness of metal, would not weigh less than seven or eight tons each. The nature of the workmanship in the finishing of these capitals is described (Kg1 7:17-22). The pillars, when set up, would stand forty feet in height [NAPIER, Metal].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. He cast two pillars - eighteen cubits high] That is, about thirty feet in English measure.

A line of twelve cubits] In circumference. It would be difficult even now to procure a founder who could cast such massive pillars, whether solid or hollow.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15-22) With regard to the two pillars, Jachin (“He shall establish”) and Boaz (“In it is strength”), the text gives no account of their destination, except that they were set up in the porch of the Temple (1Ki_7:21). Mr. Fergusson considers that they were supports to the roof of the vestibule; and if this were thirty cubits high, the twenty-seven cubits of each pillar, allowing for the slope of the roof to the apex, would suit well enough. But the absence of all reference to their position as parts of the building, and the entire separation of the description of their fabrication from the account of the building itself, rather favoured the other supposition, that they were isolated pillars set up in front of the porch as symbolic monuments, conveying the idea of Psalms 46, “God is our hope and strength;” “God is in the midst of her, therefore shall she not be removed.” It is particularly noticed (2Ki_25:13-16; Jer_52:17; Jer_52:20-23) that they were broken up by the Chaldæans. on the capture of Jerusalem, and the brass carried away. The description is exceedingly elaborate, and, except in one or two parts, clear enough. The shaft of each pillar was twenty-seven feet high, and its diameter something less than six feet. Josephus says that it was hollow, but of considerable thickness. Above the shaft was a chapiter (or capital) of great proportionate size (seven and a half feet high), covered with a net-work and festoons of metal-work, and ornamented with two rows of pomegranates, a hundred in each row. Over these again was “lily-work” of six feet in height—probably some conventionalised foliage, technically known by that name, like the “honeysuckle ornament” in classical architecture, or the conventional “dog-tooth” or “ball-flower” of Gothic. The whole height, even if there were no base or plinth below, would be twenty-seven cubits, or forty feet and a half. In the Dict. of the Bible (TEMPLE) is given a drawing of a pillar at Persepolis, which bears a considerable resemblance to the general description here given, but, being executed in stone, is far less elaborate in ornamentation. The whole style of the narrative shows that these were regarded as monuments of the highest artistic skill, and well known to all, as from their position they would be constantly before the eyes both of priests and people. There was, so far as can be seen, nothing to correspond to them in the Tabernacle.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. of eighteen cubits high apiece] The Hebrew says ‘eighteen cubits was the height of one pillar.’ There can be very little doubt that this should be followed by ‘and eighteen cubits was the height of the other pillar.’ But the similarity of the words has caused the scribe to overlook them. And there is a like defect in the other half of this verse. For instead of ‘did compass either of them about’ the original gives ‘did compass the second pillar.’ The whole of the latter passage was no doubt ‘a line of twelve cubits did compass about the one pillar, and a line of twelve cubits the second pillar.’ The A. V. gives the sense, and in a better fashion than by introducing italics to represent the missing words. The full form in similar phrases occurs immediately in 1Ki_7:16-17, and then in 18 there is an omission of one-half the description, just as has happened here.

The first portion of these pillars was 18 cubits = 27 feet high by 12 cubits = 18 feet in circumference. This of itself would make a pillar of disproportionate dimensions, but on the top there were placed chapiters (capitals) of 5 cubits = 7½ feet high. Thus the whole height would be 23 cubits or 34½ feet. It is said (2Ch_3:15) that the pillars were 35 cubits high. In that case we should have to suppose them raised on bases of 12 cubits, which is out of all proportion. The metal work may have had some stone base to rest on, but that would never have been 18 feet high. It is more reasonable to suppose that the numbers, marked in Hebrew letters, have been misread by the Chronicler. See however the note on 1Ki_6:3 above, with reference to these dimensions.

These pillars were broken up and carried away along with other metal at the time of the Babylonian invasion, see 2Ki_25:13; Jer_52:17, in which latter passage the heights of the pillar and its capital are exactly as here, and in the former there is only a variation in the dimension of the capital, not of the pillar.

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.

And he made two chapiters of molten brass, to set upon the tops of the pillars,.... These were large ovals in the form of a crown, as the word signifies; or like two crowns joined together, as Ben Gersom; or bowls, as they are called, Kg1 7:41,

the height of the one chapiter was five cubits, and the height of the other chapiter was five cubits; in Kg2 25:17 they are said to be but three cubits high; but that is to be understood only of the ornamented part of them, the wreathen work and pomegranates on them, as there expressed; here it includes, with that, the part below unornamented.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

These famous pillars, which were broken in pieces by the Babylonians when they destroyed Jerusalem 2Ki 25:13; Jer 52:17, were probably for ornament, standing by themselves under or in front of the porch. It is certain that the Phoenicians used isolated metal columns as sacred ornaments, so that Hiram would be familiar with such a mode of ornamentation. Eighteen cubits appear to have been the height of the shaft only. Adding the capital 1Ki 7:16, 1Ki 7:19, the entire metal pillar was 27 cubits high; and if it had a stone base of eight cubits, which would not be greatly out of proportion, the height of 35 cubits (52 12 feet, 2Ch 3:15) would have been reached. The height of some of the Persepolitan columns, with which these pillars may be best compared, is 67 feet. The circumference of 12 cubits (18 feet) implies a diameter of about 5 feet 9 inches at the base, which would make the column somewhat heavy in appearance. Egyptian pillars were, however, even thicker in proportion to their height. On the supposition that a portion of the original text has fallen out, this verse has been thus completed: “He cast two pillars of brass; eighteen cubits was the height of the one pillar, and eighteen cubits was the height of the other pillar; and a line of twelve cubits compassed the one pillar, and a line of twelve cubits compassed the other pillar.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Eighteen. Both together are said in Paralipomenon to be 35, as if half a cubit too much had been here assigned, which is not unusual with regard to imperfect numbers, ver. 1. But Jeremias (lii. 21,) agrees with this passage; and the book of Paralipomenon may not have included a cubit of solid metal at the base or plinth. (Cornelius a Lapide) --- The rest was hollow. The chapiters of five cubits, and the bases, which were perhaps as large, are not contained in the 18 cubits, which might otherwise appear to be disproportionate with the circumference of 12 cubits. The Egyptian pillars are sometimes very thick and low; and their temples bear a great resemblance with that of Solomon, than with those of the Greeks and Romans. (Calmet) --- Both. Hebrew, "the second," as if something similar had been observed of the first. (Calmet) --- But Sheni, signifies also "both, either," &c. (Menochius) --- Protestants, "did compass either of them about." (Haydock) --- Circles, at equal distances, adorned these pillars, Exodus xxvi. 32. (Atheneus v. 9.)

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).

He cast two pillars of brass; of which see 2Ki 25:16,17; Jer 52:21.

Of eighteen cubits high apiece.

Object. They are said to be thirty-five cubits high, 2Ch 3:15.

Answ. That place manifestly speaks of both the pillars; and this of each, or one pillar, as it is in the Hebrew.

Object. But then it should have been thirty-six cubits.

Answ. Either the odd half cubit is swallowed up either in the top of the chapiter, or in the bottom of the basis of each pillar; or it is neglected in the account, as commonly small measures or numbers are.

Line of twelve cubits did compass either of them about; so the diameter was four cubits, which, considering the chapiter of five cubits added to the height of each pillar, 2Ch 3:14, was not unproportionable to the height.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. He cast — Hebrew, Formed or fashioned.

Two pillars of brass — “There are no features connected with the temple of Solomon which have given rise to so much controversy, or been so difficult to explain, as the form of the two pillars of brass which were set up in the porch. It has even been supposed that they were not pillars, in the ordinary sense of the term, but obelisks; for this, however, there does not appear to be any authority.” — Fergusson. It is doubtless impossible to restore with exact correctness the forms of the pillars, but from the minute description here given, though in some parts obscure, it is not difficult to form an approximate restoration of their principal features,

Eighteen cubits high apiece — This is to be understood of the height of the main shaft, not including the capitals and lily work. The thirty-five cubits, mentioned in 2Ch_3:15 as the height of these pillars, is without doubt an error.

Twelve cubits did compass either — Literally, the dimensions are thus given: Eighteen cubits was the height of the one pillar, and a line of twelve cubits encircled the second pillar. Thus we have given us the height of one pillar, and the circumference of the other; but this is only an abbreviated form of stating the measurements. These columns were hollow, and the brass was four fingers in thickness. Jer_52:21.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For he cast two pillars of brass The process of casting, as practised by the ancients, receives considerable illustration from the paintings of Thebes (see Wilkinson, "Anc. Egypt." 2 pp. 234, 256; Kitto, "Daily Bib. Illus." Sol. and Kings, pp. 72, 73), of eighteen cubits high apiece Heb. eighteen cubits was the height of the one column. This was the height of the shaft (cf. 2Ki_25:17; Jer_52:21) To this must be added the capital (vers. 16, 19), which measured five (or, according to some, nine) cubits, and probably the pedestal. The pillars were hollow, the metal being four finger breadths thick. (Jer_52:21) In, 2Ch_3:15 the height is given as thirty-five cubits a discrepancy which has been variously explained. According to some writers (e.g., Abravanel, Movers, Wordsworth) this represents the total length of the two pillars (each pillar consequently being 17.5 cubits) an idea which, perhaps, finds some slight support in the word employed length. Here it is hmwOq height. By others it has been supposed that the total height of base, column, and capital was thirty-five cubits, which, if not incredible, is very improbable. Others think it a part of that systematic reduplication of the heights of edifices by the chronicler, of which we have already had an instance in ch. 6. (where see note). But the true explanation would seem to be that, by a clerical error, thirty-five (hl) has been substituted in the text for eighteen (jy). So Keil and Bahr): and a line or thread of twelve cubits did compass either of them Heb. the second column about. It must not be supposed, from the fact that the height of the one column is given, and the circumference of the other, that they were dissimilar in height and breadth or girth. There has probably been an accidental abbreviation of the full expression, "Eighteen cubits was the height of the one pillar, and eighteen cubits was the height of the other pillar; and a line of twelve cubits compassed the one pillar, and a line of twelve cubits compassed the other pillar." It is just possible, however, that the peculiarity results from the actual system of measurement employed in this case. As they were castings, it would be needless to measure both pillars, and so the length may have been ascertained from the first, and the breadth from the second. The columns would thus be about twenty-seven feet high, and about six feet in diameter.

Vers. 15-22.

The Pillars of Brass.

If, as some think, the importance of any Scripture subject is to be gauged by the space assigned to it in the sacred page, then surely the fact that eight long verses of this chapter are occupied with the description of these two columns and their capitals proves, first, their importance in the eyes of Jewish writers, and, secondly, that they must have a significance for the minds of Christian readers. But the importance of these monuments (which is also attested

(1) by their position in the very forefront of the temple the first objects that would strike the eye of the beholder and

(2) by their isolation they were apparently unconnected with the edifice and served a purpose of their own is not due to what they were in themselves. No doubt they were regarded in that age as wonderful works of art. Probably they were the largest castings either accomplished or attempted up to that date. And from the minute details of their capitals, the chequer work, chain work, net work, lily work details evidently recorded with some degree of pride and wonderment on the part of the historian we may reasonably infer that there "were not the like made in any kingdom". (1Ki_10:20) But it is not because of this that so much prominence is accorded to them in Scripture; it is because of their connexion with the temple. Their glory is reflected on them from the sanctuary. They are mentioned "because of the house of the Lord our God," of which they were the handmaids and ornaments. We are led, therefore, to inquire

I WHAT MEANING THEY HAD FOR THE JEW?

II WHAT LESSONS THEY HAVE FOR OURSELVES?

I But in order to arrive at their meaning, we must first consider their purpose. We have seen that they were not structural, but monumental (note on ver. 21); in fact they served instead of an inscription upon the building. The Western world, with its love of the concrete, often stamps its great edifices with appropriate legends. But the children of the East have ever preferred the mystical teaching of symbolism. For them there has always been a charm in "the view of things half seen." And so the Jewish temple bore no letters on its front, but its representative pillars stood forth, embodiments in themselves of the ideas of the building, and silently proclaimed its object and character. And this is the teaching they had for the wise

1. That the temple was strong and firm and lasting. Their very materials proclaimed this. They were not of perishing wood or stone, but of enduring bronze. Then, they were of unusual girth in proportion to their height, for whereas the shaft was 12 cubits in circumference, it was but 18 cubits high. (Jer_52:21) The first impression they gave, consequently, would be that of strength, of fixity, and so they spoke, by their very character as well as by their names, of the stability of the house. It was no longer a tent, (Isa_38:12) it was a house of cedar, (2Sa_7:2) it was a kthma ejv ajei The two columns, that is to say, served instead of these two inscriptions, I have surely built thee a house to dwell in, a settled place for thee to abide in forever, (1Ki_8:18) and" This is my rest forever here will I dwell, for I have desired it. (Psa_132:14)

2. That its strength and stability were in God. Of course this is an idea which symbolism could only express imperfectly. And yet it may be (as some have thought) that the brazen pillars would recall to some minds the pillar of cloud, the token of God"s presence. And if we may see in the steeple a "silent finger. pointing to the sky," then surely these erect columns may have carried men"s thoughts upwards to the throne of God. But if not, the names, Jachin, Boaz, at any rate, witnessed for Him and proclaimed Him to all as the hope and stay of the new sanctuary. It was, therefore, as if in the place of pillars these superscriptions also had been conspicuous on the temple: for Jachin is in the midst of her; she shall not be removed; and for Boaz the Lord build the house, they labour in vain that build it. (Psa_127:1. Note. This psalm is ascribed to Solomon. And these words were inscribed on the late Eddystone lighthouse)

3. That it was the shrine of a holy God. The two columns, standing as sentinels over the house, confronted all who came into its courts with the idea of consecration. We have seen that column and chapiter together bore a rough resemblance to a lily the column the stalk, the chapiter the flower. Now the lily is the emblem of purity. (see on 1Ki_7:19) The" lily work in the porch" proclaimed the house as belonging to the All-Holy One of Israel. The columns, therefore, in their esoteric symbolic language, spoke to the same effect as if these words had been blazoned on the temple"s front (as on the high priest"s mitre): Holiness unto the Lord, (Exo_28:8 Exo_39:30) or these, "I the Lord your God am holy. (Lev_19:2 Lev_21:8)

1. That it was for the worship of a holy people. The chapiters were fashioned after a lily cup. The columns, i.e. , blossomed into purity under the shelter of the sanctuary, and so proclaimed that holiness was to be the product of the temple services and ritual. They served accordingly as memoranda both to priests and worshippers. It is said that on the front of the second temple words were inscribed, viz., these: "Know before whom thou art going to stand." In this first temple the two columns spoke to the same purport. To the priests they cried, Be ye clean that bear the vessels of the Lord; (Isa_52:11) to the people they spoke, like the "fringewith the ribband of blue," Be ye holy unto your God. (Num_15:38, Num_15:40)

2. That it was for a people zealous of good works. On the columns were 400 pomegranates. Pomegranates are said to be emblems of fruitfulness. If so, they taught the Hebrew worshipper this last lesson they served instead of this inscription, "Thou shalt not delay to offer the first of thy ripe fruits; (Exo_22:29) or this, "He looked that his vineyard should bring forth grapes. (Isa_5:2)

II But what lessons have Jachin and Boaz for ourselves? Do they not speak to us

(1) of the Church, the "pillar and ground of the truth"; (1Ti_3:15)

(2) of the Christian, who shall be "a pillar in the temple of God?" (Rev_3:12)

1. Of the Church. The lessons these brazen columns had for the Hebrew people, the same they have for ourselves, with this difference, that they also speak to us by their fall. They image forth the stability of the Church that the gates of hell shall not prevail against it; that its strength is in God its weapons are not carnal, but spiritual (2Co_10:4; Mat_28:20; Joh_15:4) that its object is holiness (Eph_5:27 Eph_1:4; Tit_2:12) and fruitfulness (Joh_15:8; 2Co_9:10; Php_1:11) But they have an additional lesson for us, derived from their destruction. For why were these splendid works of art removed out of their place, broken up, and carried to Babylon? (Jer_52:17, Jer_52:21) It was because their lessons were unheeded, because the people were not pure and holy (Jer_22:8, 9 5:31; Act_7:43) And so we learn net that the Catholic Church will "likewise perish:" that can never be; (Mat_16:18) of that it might be said, with a propriety of which the Latin poet was all unconscious, "Exegi monumentum aere perennius the columns lasted 423 years, the Church 1800 already but that particular churches, if unfaithful, shall have their candlesticks removed out of their places. (Rev_2:5) "If God spared not the natural branches," etc. (Rom_11:21)

2. Of the Christian. He may learn hence

(1) To be rooted and grounded in faith and love (Eph_3:17; Col_1:23)

(2) Not to be carried about by every wind of doctrine (Eph_4:14; Jam_1:6; note on ver. 20)

(3) That "God is our refuge and strength" (Php_4:13; Col_1:11; 1Pe_5:10)

(4) That we are to "wear the white lily of a blameless life" (cf. 2Pe_3:14)

(5) And to "bring forth much fruit," and

(6) that if we overcome, we shall be pillars in the heavenly temple, not to be broken, or cast into the fire, or to share in the destruction of Babylon, (Rev_18:2) but to "go out no more forever". (Rev_3:12)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The brazen pillars of the porch (compare Ch2 3:15-17). - He formed the two brazen pillars, which were erected, according to Ch2 3:15, "before the (temple) house, i.e., in front of the hall of the temple. One was eighteen cubits high, and a thread of twelve cubits surrounded (spanned) the other pillar." The statement of the height of the one pillar and that of the circumference of the other is to be understood as an abbreviated expression, signifying that the height and thickness mentioned applied to the one as well as to the other, or that they were alike in height and circumference. According to the Chronicles, they were thirty-five cubits long; which many expositors understand as signifying that the length of the two together was thirty-five cubits, so that each one was only 17 1/2 cubits long, for which the full number 18 is substituted in our text. But this mode of reconciling the discrepancy is very improbable, and is hardly in harmony with the words of the Chronicles. The number 35 evidently arose from confounding the numeral letters יח = 18 with לה = 35. The correctness of the number 18 is confirmed by Kg2 25:17 and Jer 52:21. The pillars were hollow, the brass being four finger-breadths in thickness (Jer 52:21); and they were cast in the Jordan valley (Kg1 7:46).

Kg1 7:16

"And he made two capitals (כּתרות), to set them on the heads of the pillars, cast in brass, five cubits the height of the one and of the other capital." If, on the other hand, in Kg2 25:17 the height of the capital is said to have been three cubits, this discrepancy cannot be explained on the supposition that the capitals had been reduced two cubits in the course of time; but the statement rests, like the parallel passage in Jer 52:22, upon an error of the text, i.e., upon the substitution of ג (3) for ה (5).

Kg1 7:17

"Plait (i.e., ornaments of plait), plait-work and cords (twist, resembling) chain-work, were on the capitals, which were upon the heads of the pillars, seven on the one capital and seven on the other capital." Consequently this decoration consisted of seven twists arranged as festoons, which were hung round the capitals of the pillars.

Kg1 7:18

"And he made pomegranates, and indeed two rows round about the one twist, to cover the capitals which were upon the head of the pillars; and so he did with the other capital." In the Masoretic text the words העמּוּדים and הרמּנים are confused together, and we must read, as some of the Codd. do, in the first clause את־הרמּנים for את־העמּוּדים, and in the middle clause העמּוּדים על־ראשׁ for הרמּנים על־ראשׁ. This is not only required by the sense, but sustained by a comparison with Kg1 7:19. The relation between the two rows of pomegranates and the plaited work is indeed not precisely defined; but it is generally and correctly assumed, that one row ran round the pillars below the plaited work and the other above, so that the plaited work, which was formed of seven cords plaited together in the form of festoons, was enclosed above and below by the rows of pomegranates. If we compare with this the further statements in Kg1 7:41, Kg1 7:42, Ch2 3:16 and Ch2 4:12-13, and Jer 52:23, הכּתרת is there more precisely designated הכּתרת גּלות, "bowls of the capitals," from which it is evident that the lower portion of the capitals, to which the braided work was fastened, was rounded in the form of a pitcher or caldron. the number of the pomegranates on the two festoons is given at 400, so that there were 200 on each capital, and consequently each row contained 100 (Ch2 3:16); and according to Jer. (l.c.) there were 96 רוּחה, "windwards," and in all 100 on the braided work round about. רוּחה, "windwards," can hardly be taken in any other sense than this: in the direction of the wine, i.e., facing the four quarters of the heavens. This meaning is indisputably sustained by the use of the word רוּח, to denote the quarters of the heavens, in statements of the aspect of buildings (Eze 42:16-18), whereas there is no foundation whatever for such meanings as "airwards = uncovered" (Bttcher, Thenius), or hanging freely (Ewald).

(Note: It is hardly necessary to observe, that the expression רוּח שׁאף, to gasp for air, in Jer 2:24; Jer 14:6, does not warrant our giving to רוּחה the meaning open or uncovered, as Bttcher supposes. But when Thenius follows Bttcher (Proben, p. 335) in adducing in support of this the fact "that the tangent, which is drawn to any circle divided into a hundred parts, covers exactly four of these parts," the fact rests upon a simple error, inasmuch as any drawing will show that a tangent only touches one point of a circle divided into a hundred parts. And the remark of Bttcher, "If you describe on the outside of a circle of twelve cubits in circumference a hundred small circles of twelve-hundredths of a cubit in diameter, a tangent drawn thereupon will cover to the eye exactly four small circles, although mathematically it touches only one of them in one point," is not correct according to any measurement. For if the tangent touches one of these smaller circles with mathematical exactness, to the eye there will be covered either three or five half circles, or even seven, but never four.)

Kg1 7:19-20

In Kg1 7:19 and Kg1 7:20 a second decoration of the capitals of the pillars is mentioned, from which we may see that the rounding with the chain-like plaited work and the pomegranates enclosing it did not cover the capital to the very top, but only the lower portion of it. The decoration of the upper part is described in Kg1 7:19 : "And capitals, which were upon the top of the pillars, were (or, Hiram made) lily-work after the manner of the hall, four cubits." The lily-work occupied, according to Kg1 7:20, the upper portion of the capitals, which is here called כּתרת, as a crown set upon the lower portion. It was lily-work, i.e., sculpture in the form of flowering lilies. The words אמּות ארבּע בּאוּלם are obscure. According to Bttcher and Thenius, בּאוּלם is intended to indicate the position of the pillars within the hall, so that their capitals sustained the lintel of the doorway. But even if בּאוּלם were rendered, within the hall, as it is by Bttcher, it is impossible to see how this meaning could be obtained from the words "capitals upon the head of the pillars lily-work within the hall." In that case we must at least have "the pillars within the hall;" and בּאוּלם would be connected with העמּוּדים, instead of being separated from it by שׁוּשׁן מעשׂה. Even if we were to introduce a stop after שׁוּשׁן and take בּאוּלם by itself, the expression "in (or at) the hall" would not in itself indicate the position of the pillars in the doorway, to say nothing of the fact that it is only in Kg1 7:21 that anything is said concerning the position of the pillars. Again, the measurement "four cubits" cannot be understood, as it is by Thenius, as denoting the diameter of the capitals of the pillars; it must rather indicate the measure of the lily-work, that is to say, it affirms that there were four cubits of lily-work on the capitals, which were five cubits high, - in other words, the lily-work covered the four upper cubits of the capitals; from which it still further follows, that the plaited work which formed the decoration of the lower portion of the capitals was only one cubit broad or high. Consequently בּאוּלם cannot be understood in any other sense than "in the manner of or according to the hall," and can only express the thought, that there was lily-work on the capitals of the pillars as there was on the hall. For the vindication of this use of בּ see Ges. Lex. by Dietrich, s.v. בּ.

(Note: This is the way in which the earlier translators appear to have understood it: e.g., lxx ἕργον κρίνου κατὰ τὸ αὐλὰμ τεσσάρων πηχῶν ("lily-work according to the hall four cubits"); Vulg. Capitella... quasi opere lilii fabricata erant in porticu quatuor cubitorum; Chald. ארבע אמּין עובד שׁושׁנתא לקיט בוּלמּא (opus liliaceum collectum in porticu quatuor cubitorum); Syr. opus liliaceum idem fecit (Syr. wa-(ekad ke)set[a4wa4)) in porticu quatuor cubitis. These readings appear to be based upon the view supported by Rashi (בּאוּלם for כּאוּלם): lily-work as it was in the hall.)

There is no valid objection to the inference to which this leads, namely, that on the frontispiece of the temple-hall there was a decoration of lily-work. For since the construction of the hall is not more minutely described, we cannot expect a description of its decorations. - In Kg1 7:20 a more precise account is given of the position in which the crowns consisting of lily-work were placed on the capitals of this columns, so that this verse is to be regarded as an explanation of Kg1 7:19 : namely, capitals upon the pillars (did he make) also above near the belly, which was on the other side of the plait-work." הבּטן, the belly, i.e., the belly-shaped rounding, can only be the rounding of the lower portion of the capitals, which is called גּלה in Kg1 7:41, Kg1 7:42. Hence השּׂבכה לעבר (Keri), "on the other side of the plaited work," can only mean behind or under the plait, since we cannot suppose that there was a belly-shaped rounding above the caldron-shaped rounding which was covered with plaited work, and between this and the lily-work. The belly-shaped rounding, above or upon which the plaited work lay round about, might, when looked at from without, be described as being on the other side of it, i.e., behind it. In the second half of the verse: "and the pomegranates two hundred in rows round about on the second capital," the number of the pomegranates placed upon the capitals, which was omitted in Kg1 7:18, is introduced in a supplementary form.

(Note: Hermann Weiss (Kostmkunde, i. p. 367) agrees in the main with the idea worked out in the text; but he assumes, on the ground of monumental views, that the decoration was of a much simpler kind, and one by no means out of harmony with the well-known monumental remains of the East. In his opinion, the pillars consisted of "a shaft nineteen cubits in height, surrounded at the top, exactly after the fashion of the ornamentation of the Egyptian pillars, with seven bands decorated like plaited work, which unitedly covered a cubit, in addition to which there was the lily-work of five cubits in height, i.e., a slender capital rising up in the form of the calyx of a lily, ornamented with pomegranates." Our reasons for dissenting from this opinion are given in the exposition of the different verses.)

Kg1 7:21

"And he set up the pillars at the hall of the Holy Place, and set up the right pillar, and called its name Jachin, and ... the left...Boaz." Instead of ההיכל לאוּלם we have in Ch2 3:15 הבּית לפני, and in Ch2 3:17 ההיכל על־פּני, "before the house," "before the Holy Place." This unquestionably implies that the two brazen pillars stood unconnected in front of the hall, on the right and left sides of it, and not within the hall as supporters of the roof. Nevertheless many have decided in favour of the latter view. But of the four arguments used by Thenius in proof that this was the position of the pillars, there is no force whatever in the first, which is founded upon Amo 9:1, unless we assume, as Merz and others do, that the words of the prophet, "Smite the capital, that the thresholds may shake, and break them (the capitals of the pillars), that they may fall upon the head of all," refer to the temple at Jerusalem, and not, as Thenius and others suppose, to the temple erected at Bethel for the calf-worship. For even if the temple at Bethel had really had a portal supported by pillars, it would by no means follow that the pillars Jachin and Boaz in Solomon's temple supported the roof of the hall, as it is nowhere stated that the temple of Jeroboam at Bethel was an exact copy of that of Solomon. And even with the only correct interpretation, in which the words of Amos are made to refer to the temple at Jerusalem, the argument founded upon them in support of the position of the pillars as bearers of the hall rests upon the false idea, that the ספּים, which are shaken by the smiting of the capital, are the beams lying upon the top of the pillars, or the superliminaria of the hall. It is impossible to prove that סף has any such meaning. The beam over the entrance, or upon the doorposts, is called משׁקוף in Exo 12:7, Exo 12:22-23, whereas סף denotes the threshold, i.e., the lower part of the framework of the door, as is evident from Jdg 19:27. The words of the prophet are not to be interpreted architecturally, but to be taken in a rhetorical sense; "so that by the blow, which strikes the capital, and causes the thresholds to tremble, such a blow is intended as shakes the temple in all its joints" (Baur on Amo 9:1). "הכּפתּור, a kind of ornament at the top of the pillars, and הסּפּים, the thresholds, are opposed to one another, to express the thought that the building is to be shaken and destroyed a summo usque ad imum, a capite ad calcem" (Hengstenberg, Chrisol. i. p. 366 transl.). The other arguments derived from Eze 40:48 and Eze 40:49, and from Josephus, Ant. viii. 3, 4, prove nothing at all. From the words of Josephus, τούτων τῶν κιόνων τὸν μέν ἕτερον κατὰ τὴν δεξιὰν ἔστησε τοῦ προπυλαίου παραστάδα...τὸν δὲ ἕτερον κ.τ.λ., it would only follow "that the pillars (according to the view of Josephus) must have stood in the doorway," if it were the case that παραστάς had no other meaning than doorpost, and προπύλαιον could be understood as referring to the temple-hall generally. But this is conclusively disproved by the fact that Josephus always calls the temple-hall πρόναον (l.c., and viii. 3, 2 and 3), so that προπύλαιον can only denote the fore-court, and παραστάς a pillar standing by itself. Consequently Josephus regarded the pillars Jachin and Boaz as propylaea erected in front of the hall. We must therefore adhere to the view expressed by Bhr (d. Tempel, p. 35ff.), that these pillars did not support the roof of the temple-hall, but were set up in front of the hall on either side of the entrance. In addition to the words of the text, this conclusion is sustained (1) by the circumstance that the two pillars are not mentioned in connection with the building of the temple and the hall, but are referred to for the first time here in the enumeration of the sacred vessels of the court that were made of brass. "If the pillars had formed an essential part of the construction and had been supporters of the hall, they would certainly have been mentioned in the description of the building, and not have been placed among the articles of furniture" (Schnaase); and moreover they would not have been made of metal like the rest of the vessels, but would have been constructed of the same building materials as the hall and the house, namely, of stone or wood (Bhr). And to this we may add (2) the monumental character of the pillars, which is evident from the names given to them. No architectural portion of the building received a special name.

(Note: Stieglitz (Gesch. der Baukunst, p. 127) aptly observes in relation to this: "The architect cannot subscribe to Meyer's view (that the pillars were supporters of the hall), since it was only through their independent position that the pillars received the solemn character intended to be given to them, and by their dignity subserved the end designed, of exalting the whole building and calling attention to the real purpose of the whole.")

Jachin (יכין): "he establishes," stabiliet templum (Simonis Onom. p. 430); and Boaz (בּעז), ex עז בּו in illo, sc. Domino, robur (Sim. p. 460). Kimchi has correctly interpreted the first name thus: "Let this temple stand for ever;" and the second, "Solomon desired that God would give it strength and endurance." The pillars were symbols of the stability and strength, which not only the temple as an outward building, but the kingdom of God in Israel as embodied in the temple, received from the Lord, who had chosen the temple to be His dwelling-place in the midst of His people.

(Note: There is no necessity to refute the fanciful notion of Ewald, that these pillars, "when they were erected and consecrated, were certainly named after men who were held in estimation at that time, probably after the younger sons of Solomon," and that of Thenius, that בּעז יכין, "He (the Lord) establishes with strength," was engraved upon them as an inscription.)

Kg1 7:22

In Kg1 7:22 it is stated again that there was lily-work upon the head of the pillars, - a repetition which may be explained from the significance of this emblem of the capitals of the pillars; and then the words, "So was the work of the capitals finished," bring the account of this ornament of the temple to a close.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

eighteen cubits ... twelve cubits ... five cubits

A cubit is about 46 centimeters. AT: "about 8.3 meters ... 5.5 meters ... 2.3 cubits" (See: Biblical Distance)

in circumference

Circumference is the distance or measurement around a circular object or area.

two capitals

decorations on top of each of the two pillars

polished bronze

They polished the bronze so that it would reflect sunlight. "gleaming bronze"

Checker latticework and wreaths of chain work

"Crossed metal strips woven together and metal chains twisted together"

translationWords

column

bronze

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The two columns. Which he placed at the entrance hall, Yachin and Bo’az.

Eighteen amohs was the height, etc. And in Divrei Hayomim it states, “[their height was] thirty-five amohs.” that is stated in Divrei Hayomim refers to the length of the column as it lays on the ground; once it is erected it is called height. He cast both as one, and the one amoh which was missing, and the 18 amohs stated here is an approximation.—Ralbag. Or, the additional amoh was a result of hammering the column. I say, that at the top of each column there was a one half amoh which was not similar to the work of the rest of the column, as it is further stated regarding this subject, “the top of the columns was designed like lilies.”

And a line of twelve amohs was the circumference of the second [each] column. This teaches [us] that it was four amohs by four amohs in diameter, because every circumference of three hand-breadths has a diameter of one hand-breadth. And its thickness was four fingers and it was hollow; thus is this explained at the end of the book of Yirmiyahu. And this is an abbreviated verse, he disclosed the length of one [column] and the length of the second [column] can be learned from it, and he disclosed the circumference of the second [column], and the first [column] can be learned from it. And Targum Yonoson, also, rendered, “and a strung line of twelve amohs did compass it, and so the other column.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.