Attributed commentary excerpt
Keil & Delitzsch on 2 Chronicles 2:3
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
(2:2-9). Solomon, through his ambassadors, addressed himself to Huram king of Tyre, with the request that he would send him an architect and building wood for the temple. On the Tyrian king Huram or Hiram, the contemporary of David and Solomon, see the discussion on Sa2 5:11. According to the account in 1 Kings 5, Solomon asked cedar wood from Lebanon from Hiram; according to our account, which is more exact, he desired an architect, and cedar, cypress, and other wood. In 1 Kings 5 the motive of Solomon's request is given in the communication to Hiram, viz., that David could not carry out the building of the proposed temple on account of his wars, but that Jahve had given him (Solomon) rest and peace, so that he now, in accordance with the divine promise to David, desired to carry on the building ( Kg1 5:3-5). In the Ch2 2:2-5, on the contrary, Solomon reminds the Tyrian king of the friendliness with which he had supplied his father David with cedar wood for his palace, and then announces to him his purpose to build a temple to the Lord, at the same time stating that it was designed for the worship of God, whom the heavens and the earth cannot contain. It is clear, therefore, that both authors have expanded the fundamental thoughts of their authority in somewhat freer fashion. The apodosis of the clause beginning with כּאשׁר is wanting, and the sentence is an anacolouthon. The apodosis should be: "do so also for me, and send me cedars." This latter clause follows in Ch2 2:6, Ch2 2:7, while the first can easily be supplied, as is done e.g., in the Vulg., by sic fac mecum. Ch2 2:4 "Behold, I will build." הנּה with a participle of that which is imminent, what one intends to do. לו להקדּישׁ, to sanctify (the house) to Him. The infinitive clause which follows (וגו להקטיר) defines more clearly the design of the temple. The temple is to be consecrated by worshipping Him there in the manner prescribed, by burning incense, etc. סמּים קטרת, incense of odours, Exo 25:6, which was burnt every morning and evening on the altar of incense, Exo 30:7. The clauses which follow are to be connected by zeugma with להקטיר, i.e., the verbs corresponding to the objects are to be supplied from הקטיר: "and to spread the continual spreading of bread" ( Exo 25:30), and to offer burnt-offerings, as is prescribed in Num 28 and 29. וגו זאת לעולם, for ever is this enjoined upon Israel, cf. Ch1 23:31. Ch2 2:5-6 In order properly to worship Jahve by these sacrifices, the temple must be large, because Jahve is greater than all gods; cf. Exo 18:11; Deu 10:17. No one is able (כּוח עצר as in Ch1 29:14) to build a house in which this God could dwell, for the heaven of heavens cannot contain Him. These words are a reminiscence of Solomon's prayer ( Kg1 8:27; Ch2 6:18). How should I (Solomon) be able to build Him a house, scil. that He should dwell therein? In connection with this, there then comes the thought: and that is not my purpose, but only to offer incense before Him will I build a temple. הקטיר is used as pars pro toto, to designate the whole worship of the Lord. After this declaration of the purpose, there follows in Deu 10:6 the request that he would send him for this end a skilful chief workman, and the necessary material, viz., costly woods. The chief workman was to be a man wise to work in gold, silver, etc. According to Ch2 4:11-16 and Kg1 7:13., he prepared the brazen and metal work, and the vessels of the temple; here, on the contrary, and in Ch2 2:13 also,…
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