2 Crônicas 3

2 Crônicas 3

Utley - SPECIAL TOPIC: CUBIT There are two cubits in the Bible. The regular cubit is the distance between an average man’s longest finger and his elbow, usually around 18 inches (e.g., Gen. 6:15; Exod. 25:10,17,23; 26:2,8,13,16; 27:1,9,12,13,14,16,18; Num. 35:4,5; Deut. 3:11). There is also a longer cubit (royal cubit) used in construction (i.e., Solomon’s temple), which was common in Egypt (i.e., 21 fingers), Palestine (i.e., 24 fingers), and sometimes Babylon (i.e., 30 fingers). It was 21 inches long (cf. 2 Chr. 3:3; Ezek. 40:5; 43:13). The ancients used parts of the human body for measurement. The people of the Ancient Near East used: 1. out stretched arms 2. length from elbow to middle finger (cubit) 3. width from outstretched thumb to little finger (span, cf. Exod. 28:16; 39:9; 1 Sam. 17:4) 4. length between all four fingers of a closed hand (handbreadth, cf. Exod. 25:25; 37:12; 1 Kgs. 7:26; 2 Chr. 4:5) 5. length of middle joint of finger (fingerbreadth, Jer. 52:21) Matthew Henry Notes: Chapter: 3 IV. The ornaments of the temple. The timber-work was very fine, and yet, within, it was overlaid with pure gold (2Chr 3:4), with fine gold (2Chr 3:5). and that embossed with palm-trees and chains. It was gold of Parvaim (2Chr 3:6), the best gold. The beams and posts, the walls and doors, were overlaid with gold, 2Chr 3:7. The most holy place, which was ten yards square, was all overlaid with fine gold (2Chr 3:8), even the upper chambers, or rather the upper floor or roof-top, bottom, and sides, were all overlaid with gold. Every nail, or screw, or pin, with which the golden plates were fastened to the walls that were overlaid with them, weighed fifty shekels, or was worth so much, workmanship and all. A great many precious stones were dedicated to God (1 Chr. 29:2, 8), and these were set here and there, where they would show to the best advantage. The finest houses now pretend to no better garnishing than good paint on the roof and walls; but the ornaments of the temple were most substantially rich. It was set with precious stones, because it was a type of the new Jerusalem, which has no temple in it because it is all temple, and the walls, gates, and foundations of which are said to be of precious stones and pearls, Rev. 21:18, 19, 21. QUESTION - What was Solomon’s Porch? ANSWER - Solomon’s Porch was the name of two porches associated with the temple in Jerusalem. The original temple, constructed by King Solomon, is described in 1 Kings: “As for the house which King Solomon built for the LORD, its length was sixty cubits [90 feet] and its width twenty cubits [30 feet] and its height thirty cubits [45 feet]. The porch in front of the nave of the house was twenty cubits [30 feet] in length, corresponding to the width of the house, and its depth along the front of the house was ten cubits [15 feet]” (1 Kings 6:2–3, NASB). The reconstructed temple was later modified by King Herod, and it included an area also known as Solomon’s Porch (Acts 5:12, KJV), Solomon’s Portico (ESV), or Solomon’s Colonnade (NIV). This structure was on the east side of the temple and was covered with a roof, thus providing more protection from the weather than the temple courtyards. Passing west through Solomon’s Porch (toward the temple) would place one in the Court of the Gentiles. The Jewish historian Josephus describes Solomon’s Porch this way: “There was a porch without the temple, overlooking a deep valley, supported by walls of four hundred cubits, made of four square stone, very white; the length of each stone was twenty cubits, and the breadth six; the work of king Solomon, who first founded the whole temple” (Antiquities l. 20. c. 8. sect. 7). One winter, at the Festival of Dedication (or Hanukkah), Jesus was in Jerusalem, and John describes Him as “in the temple courts walking in Solomon’s Colonnade” (John 10:23). The KJV says, “Solomon’s porch.” In Acts 5:12, Solomon’s Porch was the gathering place for believers in Jerusalem before the Diaspora. Earlier, in Acts 3:11, Peter and John had healed a lame man at Solomon’s Porch and preached to a large crowd that had gathered there. Solomon’s Porch, along with the rest of Herod’s temple, was destroyed by the Romans in A.D. 70.GotQuestions.org 2 Chronicles 3:5 He overlaid the main room with cypress wood and overlaid it with fine gold, and ornamented it with palm trees and chains. the greater (KJV): 1Ki 6:15-17,21,22 He overlaid the main room with cypress wood and overlaid it with fine gold, and ornamented it with palm trees and chains - The main room is the Holy Place not the the Holy of Holies described in 2Ch 3:8. Frederick Mabie: The palm tree was a common symbol of fertility, life, and agricultural bounty in the ancient Near East and symbolized God’s blessings on his people. QUESTION - What were the Holy Place and the Most Holy Place in the temple / tabernacle? ANSWER - The tabernacle built by Moses and, later, Solomon’s temple were divided into the Holy Place and the Most Holy Place (or Holy of Holies). To understand these places, it will help if we first understand the concept of “holy.” At its most basic meaning, holy simply means “set apart” or even “different.” God is holy because He is absolutely different, completely set apart from everything else. He is completely different from all other things that are called “gods.” He is also completely set apart from sin, which is probably the concept that most people associate with God’s holiness. This example may help explain the concept further: the word bible is simply from the Latin for “book.” Although the word Bible has become a technical (or semi-technical) term for the Word of God, the term itself just means “book.” There are many books in the world. That is why on the cover or the title page we often see the official title as “Holy Bible.” In other words, there are many bibles (books), but this Book (Bible) is holy; that is, it is different, set apart from all other books, because it is the Word of God. The Holy Place and the Most Holy Place were first and foremost places that were set apart. They were completely different from any other place on Earth, because the presence of God was uniquely present there. The Israelites were forbidden from making any images to represent God (Exodus 20:4–5). However, human beings are physical and visual, so God did give the Israelites an object that would help them sense His presence among them—the tabernacle (a tent that served as a portable temple), which was later replaced by a grand temple in Jerusalem. The Holy Place and Most Holy Place function the same in both settings. The whole tabernacle was holy in that it was set apart for worship and sacrifices to God. However, the tabernacle was separated into 3 areas, the Outer Court, the Holy Place, and the Most Holy Place (or Holy of Holies). Priests and Levites ministered in the Outer Court as they offered sacrifices for sin and guilt as well as the other sacrifices. In the center of the Outer Court was a tent that only the priests could enter. This place was set apart—it was holy. The tabernacle had only one entrance. Upon entering, a priest would be in the Holy Place, where there were three articles of furniture. One was the golden lampstand, which was to be kept burning continually, giving light to the Holy Place. The second article of furniture in the Holy Place was the table for the bread of presence (or the table of showbread). This bread was baked fresh every week, and only the priests were allowed to eat of it as it was holy as well. Jesus claimed to be the fulfillment of both of these symbols as the Light of the World (John 8:12) and the Bread of Life (John 6:35). The final article in the Holy Place was the altar of incense. Special incense was to be burned each morning and evening as an offering to the Lord. The Holy Place was set apart (holy) because it was a special representation and reminder of the presence of God. At the back of the Holy Place was a smaller chamber called the Holy of Holies or Most Holy Place. In this smaller room was the ark of the covenant. On top of the ark was a special area called the mercy seat. This was seen as the throne of God. While God is omnipresent, this location was seen as a special place for God to dwell in the middle of His people. This second chamber could only be entered by the high priest on one day of the year, the Day of Atonement, and only with a blood sacrifice. The high priest would enter the Most Holy Place with smoke (from the altar of incense) to help shield his view and sprinkle blood on the ark of the covenant to atone for the sins of the people. Anyone who entered this chamber when he was not supposed to would be killed. The tabernacle and the temple emphasized the presence of God in the midst of His people. God was always there and accessible. At the same time, the Holy Place and Most Holy Place emphasized God’s holiness and His inaccessibility due to the sins of the people. When Jesus died on the cross, three Gospels report that the curtain of the temple, that barrier between the Holy Place and Most Holy Place, was supernaturally torn in two (see Matthew 27:51; Mark 15:38; and Luke 23:45). The torn curtain symbolized that the way to God was now open to all through the death of Christ. The blood of an animal was no longer needed. Hebrews 10:19–22a explains, “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings.”GotQuestions.org 2 Chronicles 3:6 Further, he adorned the house with precious stones; and the gold was gold from Parvaim. garnished (KJV): Heb. covered precious (KJV): 1Ch 29:2,8 Isa 54:11,12 Rev 21:18-21 Parvaim (KJV): Parvaim is supposed by Calmet to be the same as Sepharvaim in Armenia or Media; Bochart is of opinion that it is Taprobanes, now the island of Ceylon, which he drives from {taph,} a border, and Parvan, i.e., "the coast of Parvan;" but the late Editor of Calmet thinks it the same as the Parvatoi mountains of Ptolemy, at the head of the Indus. Further, he adorned the house with precious stones; and the gold was gold from Parvaim. August Konkel: The building was ornate: the beams, doorposts, walls, and doors were overlaid or inlaid with gold and precious stones, depending on the feature intended (Dillard 1987: 28). The carefully carved figures of cherubim, palm trees, and chain festoons (curved lattices as if suspended from two points) were probably enhanced by gold and stone gems. The reliefs were possibly covered or embellished with gold, distinguishing them on the flat surface of the surrounding walls. The quality of materials increased in proximity to the most sacred spaces. J.A. Thompson: The various areas that were covered with gold are listed—ceiling beams, door frames, walls, and doors. Cherubim were carved on the walls (cf. 1 Kgs 6:29). Parvaim [EBD] the name of a country from which Solomon obtained gold for the temple (2 Chr. 3:6). Some have identified it with Ophir, but it is uncertain whether it is even the name of a place. It may simply, as some think, denote "Oriental regions." 2 Chronicles 3:7 He also overlaid the house with gold–the beams, the thresholds and its walls and its doors; and he carved cherubim on the walls. overlaid (KJV): Ex 26:29 1Ki 6:20-22,30 Eze 7:20 graved cherubims (KJV): Ex 26:1 1Ki 6:35 He also overlaid the house with gold–the beams, the thresholds and its walls and its doors; and he carved cherubim on the walls. Related Resource: What are cherubim? Are cherubs angels? | GotQuestions.org 2 Chronicles 3:8 Now he made the room of the holy of holies: its length across the width of the house was twenty cubits, and its width was twenty cubits; and he overlaid it with fine gold, amounting to 600 talents. the most holy (KJV): Ex 26:33 1Ki 6:19,20 Heb 9:3,9 10:19 A model of the Tabernacle showing the holy place, and behind it the Holy of Holies Now he made the room of the holy of holies: its length across the width of the house was twenty cubits, and its width was twenty cubits; and he overlaid it with fine gold, amounting to 600 talents. Frederick Mabie: The weight of the gold nails or pegs (50 shekels) amounts to more than one pound each. If these are the same nails as the type mentioned at 1 Chronicles 22:3, then the nails were made of iron and coated with gold. Talent NET Glossary: a measure of weight varying from about 57 to 79 lbs (26 to 36 kg); then a unit of coinage the value of which varied considerably in different times and places, but was always comparatively high (it also differed with the metal involved, which could be gold, silver, or copper); in the New Testament the estimated value was 6,000 drachmas or denarii to the Tyrian talent (Matt 18:24; 25:15-28) Talent [EBD] of silver contained 3,000 shekels (Ex. 38:25, 26), and was equal to 94 3/7 lbs. avoirdupois. The Greek talent, however, as in the LXX., was only 82 1/4 lbs. It was in the form of a circular mass, as the Hebrew name kikkar denotes. A talent of gold was double the weight of a talent of silver (2 Sam. 12:30). Parable of the talents (Matt. 18:24; 25:15). QUESTION - What was the Holy of Holies? ANSWER - The room known as the Holy of Holies was the innermost and most sacred area of the ancient tabernacle of Moses and temple of Jerusalem. The Holy of Holies was constructed as a perfect cube. It contained only the Ark of the Covenant, the symbol of Israel’s special relationship with God. The Holy of Holies was accessible only to the Israelite high priest. Once a year, on Yom Kippur, the Day of Atonement, the high priest was permitted to enter the small, windowless enclosure to burn incense and sprinkle the blood of a sacrificial animal on the mercy seat of the Ark. By doing so, the high priest atoned for his own sins and those of the people. The Holy of Holies was separated from the rest of the tabernacle/temple by the veil, a huge, heavy drape made of fine linen and blue, purple and scarlet yarn and embroidered with gold cherubim. God said that He would appear in the Holy of Holies (Leviticus 16:2); hence, the need for the veil. There exists a barrier between man and God. The holiness of God could not be accessed by anyone but the high priest, and then only once a year. God’s “eyes are too pure to look on evil” (Habakkuk 1:13), and He can tolerate no sin. The veil and the elaborate rituals undertaken by the priest were a reminder that man could not carelessly or irreverently enter God’s awesome presence. Before the high priest entered the Holy of Holies on the Day of Atonement, he had to wash himself, put on special clothing, bring burning incense to let the smoke cover his eyes from a direct view of God, and bring sacrificial blood with him to make atonement for sins (Exodus 28; Hebrews 9:7). The significance of the Holy of Holies to Christians is found in the events surrounding the crucifixion of Christ. When Jesus died, an amazing thing happened: “When Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom” (Matthew 27:50-51a). The veil was not torn in half by any man. It was a supernatural event done by the power of God to make a very specific point: because of the death of Christ on the cross, man was no longer separated from God. The Old Testament temple system was made obsolete as the New Covenant was ratified. No longer would we have to depend on priests to perform once-a-year sacrifices on our behalf. Christ’s body was “torn” on the cross, just as the veil was torn in the temple, and now we have access to God through Jesus: “we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body” (Hebrews 10:19-20). The once-for-all-time sacrifice of Christ did away with the necessity of yearly sacrifices, which could never take away sins (Hebrews 10:11). Those sacrifices were merely a foreshadowing of the perfect sacrifice to come, that of the holy Lamb of God, slain for the sins of the world (John 1:29). The Holy of Holies, the very presence of God, is now open to all who come to Christ in faith. Where, before, there was an imposing barrier guarded by cherubim, God has opened a way by the shed blood of His Son. GotQuestions.org 2 Chronicles 3:9 The weight of the nails was fifty shekels of gold. He also overlaid the upper rooms with gold. The weight of the nails was fifty shekels of gold. He also overlaid the upper rooms with gold - Everything in the Holy of Holies was gold! 2 Chronicles 3:10 Then he made two sculptured cherubim in the room of the holy of holies and overlaid them with gold. two cherubims (KJV): 1Ki 6:23-28 image work (KJV): or, as some think, of movable work Then he made two sculptured cherubim in the room of the holy of holies and overlaid them with gold. Frederick Mabie: The imagery of the expanse of the cherubim’s wingspan may reflect God’s comprehensive coverage (protection) over the ark, namely, his protective watching over his law delineating his covenantal relationship with Israel contained in the ark (cf. Ex 37:7–9; 1Ch 28:18; 2Ch 5:7–8). Moreover, the stationing of the cherubim facing the main temple hall suggests their fuller function as guardians of sacred space. Such a guardian role of cherubim is also reflected in Genesis 3:24, where these creatures guard the tree of life. In the biblical material, cherubim are associated with the context and imagery of God’s glory and majesty (cf. Ps 99:1; Eze 10:18–22). The imagery of fearsome supernatural creatures (referred to as sphinxes, griffins, and composite creatures) protecting the realm of deity and royalty is a common feature of temples and palaces from the biblical world. Within the broader motifs of the temple interior, the cherub, the sacred tree, and the lights conjure up images of the garden of Eden and the heavenly firmament. John Olley - The description of their standing “on their feet, facing the nave” distinguishes them from the cherubim who formed the cover of the ark looking at each other and the cover (Ex. 25:17–22). Like the cherubim that guarded the “way to the tree of life” (Gen. 3:24) they protect the Most Holy Place, God’s throne. Other links between the Most Holy Place and Eden, places of God’s presence, can be seen in the gold (cf. Gen. 2:11–12) and the imagery of “palms” (2 Chron. 3:5) and, on the external pillars, “pomegranates,” a common symbol of fertility throughout the ancient Near East (v. 16; 4:13). Matthew Henry Notes: Verses: 2Ch 3:10-17 Here is an account of 1. The two cherubim, which were set up in the holy of holies. There were two already over the ark, which covered the mercy-seat with their wings; these were small ones. Now that the most holy place was enlarged, though these were continued (being appurtenances to the ark, which was not to be made new, as all the other utensils of the tabernacle were), yet those two large ones were added, doubtless by divine appointment, to fill up the holy place, which otherwise would have looked bare, like a room unfurnished. These cherubim are said to be of image-work (2Ch 3:10), designed, it is likely, to represent the angels who attend the divine Majesty. Each wing extended five cubits, so that the whole was twenty cubits (2Ch 3:12, 13), which was just the breadth of the most holy place, 2Ch 3: 8. They stood on their feet, as servants, their faces inward toward the ark (2Ch 3:13), that it might appear they were not set there to be adored (for then they would have been made sitting, as on a throne, and their faces towards their worshippers), but rather as themselves attendants on the invisible God. We must not worship angels, but we must worship with angels; for we have come into communion with them (Heb. 12:22), and must do the will of God as the angels do it. The thought that we are worshipping him before whom the angels cover their faces will help to inspire us with reverence in all our approaches to God. Compare 1 Co. 11:10 with Isa. 6:2. Shekel NET Glossary: a unit of weight in the Old Testament the exact value of which varied somewhat in different times and places but was generally between 11 and 12.25 grams; later in the reign of Darius I silver shekel coins first appeared Shekel [EBD] weight, the common standard both of weight and value among the Hebrews. It is estimated at 220 English grains, or a little more than half an ounce avoirdupois. The "shekel of the sanctuary" (Ex. 30:13; Num. 3:47) was equal to twenty gerahs (Ezek. 45:12). There were shekels of gold (1 Chr. 21:25), of silver (1 Sam. 9:8), of brass (17:5), and of iron (7). When it became a coined piece of money, the shekel of gold was equivalent to about 2 pound of our money. Six gold shekels, according to the later Jewish system, were equal in value to fifty silver ones. The temple contribution, with which the public sacrifices were bought (Ex. 30:13; 2 Chr. 24:6), consisted of one common shekel, or a sanctuary half-shekel, equal to two Attic drachmas. The coin, a stater (q.v.), which Peter found in the fish's mouth paid this contribution for both him and Christ (Matt. 17:24, 27). A zuza, or quarter of a shekel, was given by Saul to Samuel (1 Sam. 9:8). 2 Chronicles 3:11 The wingspan of the cherubim was twenty cubits; the wing of one, of five cubits, touched the wall of the house, and its other wing, of five cubits, touched the wing of the other cherub. Depiction of the "cherubim of glory shadowing the mercy seat" (Julius Bate, 1773) The wingspan of the cherubim was twenty cubits; the wing of one, of five cubits, touched the wall of the house, and its other wing, of five cubits, touched the wing of the other cherub. 2 Chronicles 3:12 The wing of the other cherub, of five cubits, touched the wall of the house; and its other wing of five cubits was attached to the wing of the first cherub. The wing of the other cherub, of five cubits, touched the wall of the house; and its other wing of five cubits was attached to the wing of the first cherub. 2 Chronicles 3:13 The wings of these cherubim extended twenty cubits, and they stood on their feet facing the main room. inward (KJV): or, toward the house, Ex 25:20 The wings of these cherubim extended twenty cubits, and they stood on their feet facing the main room. 2 Chronicles 3:14 He made the veil of violet, purple, crimson and fine linen, and he worked cherubim on it. the veil: Ex 26:31-35 Mt 27:51 Heb 9:3 10:20 Related Passages: Exodus 26:31-35 “You shall make a veil of blue and purple and scarlet material and fine twisted linen; it shall be made with cherubim, the work of a skillful workman. 32“You shall hang it on four pillars of acacia overlaid with gold, their hooks also being of gold, on four sockets of silver. 33“You shall hang up the veil under the clasps, and shall bring in the ark of the testimony there within the veil; and the veil shall serve for you as a partition between the holy place and the holy of holies. 34“You shall put the mercy seat on the ark of the testimony in the holy of holies. 35“You shall set the table outside the veil, and the lampstand opposite the table on the side of the tabernacle toward the south; and you shall put the table on the north side. Matthew 27:51 (5 Mt 27:51) - [Copy][Go][to List] (27:51) And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. Hebrews 9:3; 10 (1 Heb 9:3 10:20) - [Copy][Go][to List] (9:3) Behind the second veil there was a tabernacle which is called the Holy of Holies, (9:10) since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation. He made the veil of violet, purple, crimson and fine linen, and he worked cherubim on it - It is notable that the veil is not definitely described in the building of the Temple in 1 Kings 5-7. Randall Price - Josephus states that a veil (Hebrew paroket) separated the Holy of Holies from the Holy Place (War 5.5.4; 212-13; 5.5.5; 219). According to the Mishnah 82 young girls made in 72 individual sections that were joined together and its overall dimensions were 69 feet (21 meters) high and 34 feet wide and one handbreadth thick (Shekalim 8.5). However, the Mishnah also describes this veil as a double construction with more than 1.5 feet (half a meter) between the two curtains (Yoma 5.1). Philo called the outer curtain the “covering” and the inner curtain the “veil” (Vita Mos. 2.101). Hebrews 9:3 mentioned a “second veil,” but probably referred only to the veil before the Holy of Holies as distinct from the curtain before the Holy Place. From the Mishnah account the High Priest who entered the Holy of Holies from the Holy Place on the Day of Atonement passed between these two curtains. Once he reached the north side, he then turned around and went south with the curtain on his right hand until he came to the place of the Ark where he was to place the fire pan and sprinkle the atoning blood. Those who argue that it was this veil that was rent at the time of the crucifixion of Jesus have to contend with these statements of a double veil and argue that there was initially only a single veil, but that a second veil was added after the first was rent to prevent the interruption of the High Priest service. Matthew Henry Notes: Verses: The veil that parted between the temple and the most holy place, 2Ch 3:14. This denoted the darkness of that dispensation, and the distance which the worshippers were kept at; but, at the death of Christ, this veil was rent; for through him we are made nigh, and have boldness not only to look, but to enter, into the holiest. On this he was wrought cherubim. Heb. he caused them to ascend, that is, they were made in raised work, embossed. Or he made them on the wing in an ascending posture, as the other two that stood on their feet in an attending posture, to remind the worshippers to lift up their hearts, and to soar upwards in their devotions. 2 Chronicles 3:15 He also made two pillars for the front of the house, thirty-five cubits high, and the capital on the top of each was five cubits. two pillars (KJV): 1Ki 7:15-24 Jer 52:20-23 thirty (KJV): The Syriac and Arabic have, agreeably to the parallel passage, "eighteen cubits high;" but the Septuagint, Chaldee, and Vulgate have "thirty and five cubits high." See the Note on 1 Ki 7:15. high (KJV): Heb. long He also made two pillars for the front of the house, thirty-five cubits high, and the capital on the top of each was five cubits. Believer's Study Bible - These giant bronze columns, called "Jachin" and "Boaz," stood before the temple or in the porch (probably freestanding) at the time of Solomon (cf. 1Ki 7:15-22). Jachin stood to the south of the entrance and Boaz to the north. They were not used in the second temple or in Herod's temple. The present text needs harmonization with the parallel account (1Ki 7:15, 16), which indicates that the height of the columns was 18 cubits instead of 35. The smaller measurement is confirmed by 2 Kin. 25:17 and Jer. 52:21. The symbols for 18 and 35 were sufficiently similar to allow for confusion in transmission of the text in Chronicles. August Konkel: The two pillars naturally generate a great deal of interest, partly because they remain somewhat mysterious. They seem to be freestanding pillars in front of the porch, but what they represent is never explained. In a vision Zechariah sees chariots burst out from between two bronze mountains (Zech 6:1), which is the closest biblical reference that might be an analogy to the significance of the pillars. The prophet depicts a scene at the entrance to God’s divine council. The meaning of the pillars was probably not one simple analogy, but a way of representing the rule of the Creator over the earth. The cosmos can be described as resting on pillars (Job 26:11), and in the garden of Eden, life and knowledge of God were represented by trees (Gen 2–3). All of these concepts are related. The names of the pillars are equally ambiguous: Jakin (it is firm) might refer to the security of the divine promise; Boaz (with strength) might be testimony to the strength of God for his kingdom. Raymond Dillard: Though there is no doubt that the pillars were a common architectural feature in ancient temples, little unanimity exists beyond this assertion. Difficulties attend their size, placement, names, and function. Various scholars have described them as fire cressets, cosmic pillars, maṣṣebôth, Egyptian obelisks, mythological mountains between which the sun (-god) appeared (cf. Zech 6:1), trees of paradise, means of determining the equinox, gateposts, etc. As much as they have kindled the interest of the modern reader, the Bible itself does not clearly articulate their function. . . On the basis of the evidence from most temples, the consensus among archeologists is that the pillars were freestanding; their function was symbolic and decorative rather than structural. . . The names of the pillars have also produced a wide variety of opinion, some transparently less probable than others; they have been viewed (1) as the names of donors or builders; (2) as a reference to other gods; (3) as the names of maṣṣebôth that stood on the site prior to the time of David; (4) as predicates of deity: “He is the one who establishes; in him is strength”; (5) together as a verbal sentence, “he establishes in strength”; (6) as opening words of two longer inscriptions in some way associated with dynastic oracles; (7) as ancestral names of King Solomon. David