3 Then Solomon, and all the men of Israel with him, went to the high place at Gibeon, because the Tent of meeting of God, which Moses, the servant of the Lord, had made in the waste land, was there.
And you are to make a House for me, with ten curtains of the best linen, blue and purple and red, worked with designs of winged ones by a good workman. Every curtain is to be twenty-eight cubits long and four cubits wide, all of the same measure. Five curtains are to be joined together, and the other five are to be joined together. And you are to put twists of blue cord on the edge of the outside curtain of the first group of five, and on the edge of the outside curtain of the second group of five; Fifty twists on one curtain and fifty on the other, the twists to be opposite one another. Then make fifty gold hooks, joining the curtains together by the hooks, and in this way the House will be made. And you are to make curtains of goats' hair for a tent over the House, eleven curtains. Every curtain is to be thirty cubits long and four cubits wide, all of the same measure. Five of these curtains are to be joined together, and the other six are to be joined together, the sixth being folded over to make a hanging in front of the tent. And you are to put fifty twists of cord on the edge of the outside curtain of one group, and fifty twists on the edge of the outside curtain of the other group. Then make fifty brass hooks and put the hooks into the twists, joining the tent together to make it one. And the folded part which is over of the curtains of the tent, the half-curtain which is folded back, will be hanging down over the back of the House. And the cubit which is over of the ten curtains at the sides will be hanging over the two sides of the House as a cover. And then you are to make a cover for the tent, of sheepskins coloured red, and a cover of leather over that. And you are to make upright boards of hard wood for the House. Every board is to be ten cubits high and a cubit and a half wide. Every board is to be joined to the one nearest to it by two tongues, and so for every board in the House. These are the boards needed for the house; twenty boards for the south side, With forty silver bases under the twenty boards, two bases under every board to take its tongues. And twenty boards for the second side of the house on the north, With their forty silver bases, two under every board. And six boards for the back of the House on the west, With two boards for the angles of the House at the back. The two are to be joined together at the base and at the top to one ring, forming the two angles. So there are to be eight boards, with their sixteen silver bases, two bases under every board. And make rods of the same wood, five for the boards on the one side, And five for the boards on the other side of the House, and five for the west side of the House at the back. And the middle rod is to go through the rings of all the boards from end to end. And the boards are to be plated with gold, having gold rings for the rods to go through: and the rods are to be plated with gold. And you are to make the House from the design which you saw on the mountain. And you are to make a veil of the best linen, blue and purple and red, worked with designs of winged ones by a good workman: Hanging it by gold hooks from four pillars of wood, plated with gold and fixed in silver bases. And you are to put up the veil under the hooks, and put inside it the ark of the law: the veil is to be a division between the holy place and the most holy. You are to put the cover on the ark of the law, inside the most holy place. And outside the veil you are to put the table, and the support for the lights opposite the table on the south side of the House; and the table is to be on the north side. And you are to make a curtain for the doorway of the Tent, of the best linen with needlework of blue and purple and red. And make five pillars for the curtain, of hard wood plated with gold; their hooks are to be of gold and their bases of brass
And the king went to Gibeon to make an offering there, because that was the chief high place: it was Solomon's way to make a thousand burned offerings on that altar. In Gibeon, Solomon had a vision of the Lord in a dream by night; and God said to him, Say what I am to give you. And Solomon said, Great was your mercy to David my father, as his life before you was true and upright and his heart was true to you; and you have kept for him this greatest mercy, a son to take his place this day. And now, O Lord my God, you have made your servant king in the place of David my father; and I am only a young boy, with no knowledge of how to go out or come in. And your servant has round him the people of your selection, a people so great that they may not be numbered, and no account of them may be given. Give your servant, then, a wise heart for judging your people, able to see what is good and what evil; for who is able to be the judge of this great people? Now these words and Solomon's request were pleasing to the Lord. And God said to him, Because your request is for this thing, and not for long life for yourself or for wealth or for the destruction of your haters, but for wisdom to be a judge of causes; I have done as you said: I have given you a wise and far-seeing heart, so that there has never been your equal in the past, and never will there be any like you in the future. And with this I have given you what you made no request for: wealth and honour, so that no king was ever your equal. And if you go on in my ways, keeping my laws and my orders as your father David did, I will give you a long life. And Solomon, awakening, saw that it was a dream; then he came to Jerusalem, where he went before the ark of the agreement of the Lord, offering burned offerings and peace-offerings; and he made a feast for all his servants.
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Commentary on 2 Chronicles 1 Keil & Delitzsch Commentary
III. History of Solomon's Kingship - 2 Chronicles 1-9
The kingship of Solomon centres in the building of the temple of the Lord, and the account of that begins in 2 Chron 2 with a statement of the preparations which Solomon made for the accomplishment of this great work, so much pressed upon him by his father, and concludes in 2 Chron 7 with the answer which the Lord gave to his consecrating prayer in a vision. In 2 Chron 1, before the history of the temple building, we have an account of the sacrifice at Gibeon by which Solomon inaugurated his reign (2 Chronicles 1:1-13), with some short notices of his power and riches (2 Chronicles 1:14-17); and in 2 Chron 8 and 9, after the temple building, we have summary statements about the palaces and cities which he built (2 Chronicles 8:1-11), the arrangement of the regular religious service (2 Chronicles 8:12-16), the voyage to Ophir (2 Chronicles 8:17, 2 Chronicles 8:18), the visit of the queen of Sheba (2 Chronicles 9:1-12), his riches and his royal magnificence and glory (2 Chron 9:13-28), with the concluding notices of the duration of his reign, and of his death (2 Chronicles 9:29, 2 Chronicles 9:30). If we compare with this the description of Solomon's reign in 1 Kings 1-11, we find that in the Chronicle not only are the narratives of his accession to the throne in consequence of Adonijah's attempted usurpation, and his confirming his kingdom by punishing the revolter (1 Kings 1 and 2), of his marriage to the Egyptian princess (1 Kings 3:1, 1 Kings 3:2), his wise judgment (1 Kings 3:16-28), his public officers, his official men, his royal magnificence and glory (1 Kings 4:1-5:14), omitted, but also the accounts of the building of his palace (1 Kings 7:1-12), of his idolatry, and of the adversaries who rose against him (1 Kings 11:1-40). On the other hand, the description of the building and consecration of the temple is supplemented by various important details which are omitted from the first book of Kings. Hence it is clear that the author of the Chronicle purposed only to portray more exactly the building of the house of God, and has only shortly touched upon all the other undertakings of this wise and fortunate king.
2 Chronicles 1:1-6
The sacrifice at Gibeon, and the theophany. - 2 Chronicles 1:1-6. When Solomon had established himself upon his throne, he went with the princes and representatives of the congregation of Israel to Gibeon, to seek for the divine blessing upon his reign by a solemn sacrifice to be offered there before the tabernacle. 2 Chronicles 1:1 forms, as it were, the superscription of the account of Solomon's reign which follows. In וגו ויּתחזּק = Solomon established himself in his kingdom, i.e., he became strong and mighty in his kingdom, the older commentators saw a reference to the defeat of Adonijah, the pretender to the crown, and his followers (1 Kings 2). But this view of the words is too narrow; we find the same remark made of other kings whose succession to the throne had not been questioned (cf. 2 Chronicles 12:13; 2 Chronicles 13:21; 2 Chronicles 17:1, and 2 Chronicles 21:4), and the remark refers to the whole reign-to all that Solomon undertook in order to establish a firm dominion, not merely to his entry upon it. With this view of the words, the second clause, “his God was with him, and made him very great,” coincides. God gave His blessing to all that Solomon did for this end. With the last words cf. 1 Chronicles 29:25.
We have an account of the sacrifice at Gibeon (2 Chronicles 1:7-13) in 1 Kings 3:4-15 also. The two narratives agree in all the main points, but, in so far as their form is concerned, it is at once discernible that they are two independent descriptions of the same thing, but derived from the same sources. In 1 Kings 3 the theophany-in our text, on the contrary, that aspect of the sacrifice which connected it with the public worship-is more circumstantially narrated. While in 1 Kings 3:4 it is briefly said the king went to Gibeon to sacrifice there, our historian records that Solomon summoned the princes and representatives of the people to this solemn act, and accompanied by them went to Gibeon. This sacrifice was no mere private sacrifice-it was the religious consecration of the opening of his reign, at which the estates of the kingdom were present as a matter of course. “All Israel” is defined by “the princes over the thousands ..., the judges, and all the honourable;” then לכל־שׂראל is again taken up and explained by the apposition האבות ראשׁי : to all Israel, viz., the heads of the fathers'-houses. ל is to be repeated before ראשׁי . What Solomon said to all Israel through its representatives, is not communicated; but it may be gathered from what succeeds, that he summoned them to accompany him to Gibeon to offer the sacrifice. The reason why he offered his sacrifice at the בּמה , i.e., place of sacrifice, is given in 2 Chronicles 1:3. There the Mosaic tabernacle stood, yet without the ark, which David had caused to be brought up from Kirjath-jearim to Jerusalem (1 Chronicles 13:1-14 and 15). In לו בּהכין the article in ba represents the relative אשׁר = בּאשׁר or לו הכין אשׁר בּמקום ; cf. Judges 5:27; Ruth 1:16; 1 Kings 21:19; see on 1 Chronicles 26:28. Although the ark was separated from the tabernacle, yet by the latter at Gibeon was the Mosaic altar of burnt-offering, and on that account the sanctuary at Gibeon was Jahve's dwelling, and the legal place of worship for burnt-offerings of national-theocratic import. “As our historian here brings forward emphatically the fact that Solomon offered his burnt-offering at the legal place of worship, so he points out in 1 Chronicles 21:28-30 :1, how David was only brought by extraordinary events, and special signs from God, to sacrifice on the altar of burnt-offering erected by him on the threshing-floor of Ornan, and also states how he was prevented from offering his burnt-offering in Gibeon” (Berth.). As to Bezaleel, the maker of the brazen altar, cf. Exodus 31:2 and Exodus 37:1. Instead of שׂם , which most manuscripts and many editions have before לפני , and which the Targ. and Syr. also express, there is found in most editions of the 16th century, and also in manuscripts, שׁם , which the lxx and Vulgate also read. The reading שׁם is unquestionably better and more correct, and the Masoretic pointing שׂם , posuit , has arisen by an undue assimilation of it to Exodus 40:29. The suffix in ידרשׁהוּ does not refer to the altar, but to the preceding word יהוה ; cf. אלהים דּרשׁ , 1 Chronicles 21:30; 1 Chronicles 15:13, etc.
2 Chronicles 1:7-10
The theophany, cf. 1 Kings 3:5-15. In that night, i.e., on the night succeeding the day of the sacrifice. The appearance of God by night points to a dream, and in 1 Kings 3:5-15 we are expressly informed that He appeared in a vision. Solomon's address to God, 2 Chronicles 1:8-10, is in 1 Kings 3:6-10 given more at length. The mode of expression brings to mind 1 Chronicles 17:23, and recurs in 2 Chronicles 6:17; 1 Kings 8:26. מדּע , with Pathach in the second syllable, elsewhere מדּע (2 Chronicles 1:11, 2 Chronicles 1:12), occurs elsewhere only in Daniel 1:4, Daniel 1:17; Ecclesiastes 10:20.
2 Chronicles 1:11-13
The divine promise. Here עשׁר is strengthened by the addition נכסים , treasures (Joshua 22:8; Ecclesiastes 5:18; Ecclesiastes 6:2). תּשׁפּט אשׁר , ut judicare possis . In general, the mode of expression is briefer than in 1 Kings 3:11-13, and the conditional promise, “long life” (1 Kings 3:14), is omitted, because Solomon did not fulfil the condition, and the promise was not fulfilled. In 2 Chronicles 1:13 לבּמה is unintelligible, and has probably come into our text only by a backward glance at 2 Chronicles 1:3, instead of מהבּמה , which the contents demand, and as the lxx and Vulgate have rightly translated it. The addition, “from before the tabernacle,” which seems superfluous after the preceding “from the Bamah at Gibeon,” is inserted in order again to point to the place of sacrifice at Gibeon, and to the legal validity of the sacrifices offered there (Berth.). According to 1 Kings 3:15, Solomon, on his return to Jerusalem, offered before the ark still other burnt-offerings and thank-offerings, and prepared a meal for his servants. This is omitted by the author of the Chronicle, because these sacrifices had no ultimate import for Solomon's reign, and not, as Then, supposes, because in his view only the sacrifices offered on the ancient brazen altar of burnt-offering belonging to the temple had legal validity. For he narrates at length in 1 Chronicles 21:18, 1 Chronicles 21:26. how God Himself directed David to sacrifice in Jerusalem, and how the sacrifice offered there was graciously accepted by fire from heaven, and the threshing-floor of Araunah thereby consecrated as a place of sacrifice; and it is only with the purpose of explaining to his readers why Solomon offered the solemn burnt-offering in Gibeon, and not, as we should have expected from 1 Chron 21, in Jerusalem, that he is so circumstantial in his statements as to the tabernacle. The last clause of 2 Chronicles 1:13, “and he was king over Israel,” does not belong to the section treating of the sacrifice at Gibeon, but corresponds to the remark in 1 Kings 4:1, and forms the transition to what follows.
Solomon's chariots, horses, and riches . - In order to prove by facts the fulfilment of the divine promise which Solomon received in answer to his prayer at Gibeon, we have in 1 Kings 3:16-28 a narrative of Solomon's wise judgment, then in 2 Chron 4 an account of his public officers; and in 2 Chronicles 5:1-14 the royal magnificence, glory, and wisdom of his reign is further portrayed. In our Chronicle, on the contrary, we have in 2 Chronicles 1:14-17 only a short statement as to his chariots and horses, and the wealth in silver and gold to be found in the land, merely for the purpose of showing how God had given him riches and possessions. This statement recurs verbally in 1 Kings 10:26-29, in the concluding remarks on the riches and splendour of Solomon's reign; while in the parallel passage, 2 Chron 9:13-28, it is repeated in an abridged form, and interwoven with other statements. From this we see in how free and peculiar a manner the author of the Chronicle has made use of his authorities, and how he has arranged the material derived from them according to his own special plan.
(Note: The assertion of Thenius on 1 Kings 10:26., that he found this section in his authorities in two different places and in different connections, copied them mechanically, and only towards the end of the second passage remarked the repetition and then abridged the statement, is at once refuted by observing, that in the supposed repetition the first half (2 Chronicles 9:25-26) does not at all agree with 1 Kings 10:26, but coincides with the statement in 1 Kings 5:6-7.)
For the commentary on this section, see on 1 Kings 10:26-28.
2 Chronicles 1:14-15
2 Chronicles 1:14, 2 Chronicles 1:15, with the exception of one divergence in form and one in matter, correspond word for word to 1 Kings 10:26 and 1 Kings 10:27. Instead of ויּנחם , he led them (Kings), there stands in 2 Chronicles 1:15, as in 2 Chronicles 9:25, the more expressive word ויּנּיהם , “he laid them” in the chariot cities; and in 2 Chronicles 1:15 ואת־הזּהב is added to את־הכּסף , while it is omitted from both 1 Kings 10:27 and also 2 Chronicles 9:27. It is, however, very suitable in this connection, since the comparison “like stones” has reference to quantity, and Solomon had collected not only silver, but also gold, in quantity.
2 Chronicles 1:16-17
2 Chronicles 1:16, 2 Chronicles 1:17 coincide with 1 Kings 10:28-29, except that מקרא is used for hw'q;mi, and ותּצא ותּעלה is altered into ויּוציאוּ ויּעלוּ . For the commentary on these verses, see 1 Kings 10:28.