Exegetical and Hermeneutical Commentary of 2 Chronicles 2:3

And Solomon sent to Huram the king of Tyre, saying, As thou didst deal with David my father, and didst send him cedars to build him a house to dwell therein, [even so deal with me].

3. Huram ] Another form of Hiram (1Ki 5:1 [15, Heb.]) which is a shortened form of Ahiram (Hebrew, A “brother” and rm “exalted”). Yet another form is Hirom (1Ki 5:10; see R.V. mg.). The Phnician language is written with even fewer vowel signs than are found in ancient Hebrew; hence the uncertainty in the form of this name.

didst send him cedars ] See 1Ch 14:1 = 2Sa 5:11.

Fuente: The Cambridge Bible for Schools and Colleges

3 10 [2 9, Heb.] (= 1Ki 5:2-6). Solomon’s Message to Huram

This passage is much fuller in Chron. than in 1 Kings, which offers no parallel to Solomon’s language with regard to the Temple; 2Ch 2:4-6. Again 2Ch 2:7 (the request for a “cunning man”) has no nearer parallel than 1Ki 7:13. For 2Ch 2:10 also there is no strict parallel in 1 Kings.

Fuente: The Cambridge Bible for Schools and Colleges

Huram, the form used throughout Chronicles (except 1Ch 14:1) for the name both of the king and of the artisan whom he lent to Solomon 2Ch 2:13; 2Ch 4:11, 2Ch 4:16, is a late corruption of the true native word, Hiram (marginal note and reference).

Fuente: Albert Barnes’ Notes on the Bible

Verse 3. Solomon sent to Huram] This man’s name is written Chiram in Kings; and in Chronicles, Churam: there is properly no difference, only a yod and a vau interchanged. See on 1Kg 5:2.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Which words may be commodiously understood from the nature of the thing, and from the following words, such ellipses being frequent in the Hebrew. Or, without any ellipsis, the sense, being here suspended, is completed 2Ch 2:7, so send me, &c., the 4th, 5th, and 6th verses being inserted by way of parenthesis, to usher in and enforce his following request.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3-6. Solomon sent to HuramThecorrespondence was probably conducted on both sides in writing (2Ch2:11; also see on 1Ki 5:8).

As thou didst deal with Davidmy fatherThis would seem decisive of the question whether theHuram then reigning in Tyre was David’s friend (see on 1Ki5:1-6). In opening the business, Solomon grounded his request forTyrian aid on two reasons: 1. The temple he proposed to build must bea solid and permanent building because the worship was to becontinued in perpetuity; and therefore the building materials must beof the most durable quality. 2. It must be a magnificent structurebecause it was to be dedicated to the God who was greater than allgods; and, therefore, as it might seem a presumptuous idea to erectan edifice for a Being “whom the heaven and the heaven ofheavens do not contain,” it was explained that Solomon’s objectwas not to build a house for Him to dwell in, but a temple in whichHis worshippers might offer sacrifices to His honor. No languagecould be more humble and appropriate than this. The pious strain ofsentiment was such as became a king of Israel.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And Solomon sent to Huram king of Tyre,…. The same with Hiram, 1Ki 5:1 and from whence it appears, that Huram first sent a letter to Solomon to congratulate him on his accession to the throne, which is not taken notice of here:

as thou didst deal with my father, and didst send him cedars to build him an house to dwell therein; see 1Ch 14:1, even so deal with me; which words are a supplement.

Fuente: John Gill’s Exposition of the Entire Bible

(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 2Sa 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 (1Ki 5:3-5). In the 2Ch 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 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 2Ch 2:6, 2Ch 2:7, while the first can easily be supplied, as is done e.g., in the Vulg., by sic fac mecum .

2Ch 2:4

“Behold, I will build.” with a participle of that which is imminent, what one intends to do. , to sanctify (the house) to Him. The infinitive clause which follows ( ) 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. , 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 , i.e., the verbs corresponding to the objects are to be supplied from : “and to spread the continual spreading of bread” (Exo 25:30), and to offer burnt-offerings, as is prescribed in Num 28 and 29. , for ever is this enjoined upon Israel, cf. 1Ch 23:31.

2Ch 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 ( as in 1Ch 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 (1Ki 8:27; 2Ch 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. 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 2Ch 4:11-16 and 1Ki 7:13., he prepared the brazen and metal work, and the vessels of the temple; here, on the contrary, and in 2Ch 2:13 also, he is described as a man who was skilful also in purple weaving, and in stone and wood work, to denote that he was an artificer who could take charge of all the artistic work connected with the building of the temple. To indicate this, all the costly materials which were to be employed for the temple and its vessels are enumerated. , the later form of , deep-red purple, see on Exo 25:4. , occurring only here, 2Ch 2:6, 2Ch 2:13, and in 2Ch 3:14, in the signification of the Heb. , crimson or scarlet purple, see on Exo 25:4. It is not originally a Hebrew word, but is probably derived from the Old-Persian, and has been imported, along with the thing itself, from Persia by the Hebrews. , deep-blue purple, hyacinth purple, see on Exo 25:4. , to make engraved work, and Exo 28:9, Exo 28:11, Exo 28:36, and Exo 39:6, of engraving precious stones, but used here, as , 2Ch 2:13, shows, in the general signification of engraved work in metal or carved work in wood; cf. 1Ki 6:29. depends upon : to work in gold …, together with the wise (skilful) men which are with me in Judah. , quos comparavit , cf. 1Ch 28:21; 1Ch 22:15.

2Ch 2:7

The materials Hiram was to send were cedar, cypress, and algummim wood from Lebanon. , 2Ch 2:7 and 2Ch 9:10, instead of , 1Ki 10:11, probably means sandal wood, which was employed in the temple, according to 1Ki 10:12, for stairs and musical instruments, and is therefore mentioned here, although it did not grow in Lebanon, but, according to 1Ki 9:10 and 1Ki 10:11, was procured at Ophir. Here, in our enumeration, it is inexactly grouped along with the cedars and cypresses brought from Lebanon.

2Ch 2:8-9

The infinitive cannot be regarded as the continuation of , nor is it a continuation of the imperat. (2Ch 2:7), with the signification, “and let there be prepared for me” (Berth.). It is subordinated to the preceding clauses: send me cedars, which thy people who are skilful in the matter hew, and in that my servants will assist, in order, viz., to prepare me building timber in plenty (the is explic). On 2Ch 2:8 cf. 2Ch 2:4. The infin. abs. is used adverbially: “wonderfully” (Ew. 280, c). In return, Solomon promises to supply the Tyrian workmen with grain, wine, and oil for their maintenance – a circumstance which is omitted in 1Ki 5:10; see on 2Ch 2:14. is more closely defined by , and is the introductory : “and behold, as to the hewers, the fellers of trees.” , to hew (wood), and to dress it (Deu 29:10; Jos 9:21, Jos 9:23), would seem to have been supplanted by , which in 2Ch 2:2, 2Ch 2:18 is used for it, and it is therefore explained by . “I will give wheat to thy servants” (the hewers of wood). The word gives no suitable sense; for “wheat of the strokes,” for threshed wheat, would be a very extraordinary expression, even apart from the facts that wheat, which is always reckoned by measure, is as a matter of course supposed to be threshed, and that no such addition is made use of with the barley. is probably only an orthographical error for , food, as may be seen from 1Ki 5:11.

Fuente: Keil & Delitzsch Commentary on the Old Testament

See note on 1Ki 5:1

Fuente: Garner-Howes Baptist Commentary

(3) And Solomon sent to Huram.Comp. 1Ki. 5:2-11, from which we learn that Huram or Hiram had first sent to congratulate Solomon upon his accession. The account here agrees generally with the parallel passage of the older work. The variations which present themselves only prove that the chronicler has made independent use of his sources.

Huram.In Kings the name is spelt Hiram (1Ki. 5:1-2; 1Ki. 5:7) and Hirom (1Ki. 5:10; 1Ki. 5:18, Hebr.). (Comp. 1Ch. 14:1.) Whether the Tyrian name Sirmos (Herod. vii. 98) is another form of Hiram, as Bertheau supposes, is more than doubtful. It is interesting to find that the king of Tyre bore this name in the time of Tiglath-pileser II., to whom he paid tribute (B.C. 738), along with Menahem of Samaria. (Assyr. Hi-ru-um-mu, to which the Hrm of 1Ki. 5:10; 1Ki. 5:18 comes very near.)

As thou didst deal . . . dwell therein.See 1Ch. 14:1. The sense requires the clause, added by our translators, in italics, Even so deal with me, after the Vulg. sic fac mecum. 1Ki. 5:3 makes Solomon refer to the wars which hindered David from building the Temple.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Huram The original and more correct form of the name was Hiram. Comp. 2Sa 5:11.

Fuente: Whedon’s Commentary on the Old and New Testaments

The message here recorded, which Solomon sent to Hiram, is much more particularly related than the parallel one in the book of the Kings. I beg the Reader to mark this. There is very great beauty, as well as piety, in that part of his address, in which he endeavors to impress upon the mind of Hiram suitable ideas of the greatness of the Lord God of Israel. He was asking favors of the king of Tyre; and the king of Tyre, for ought we know to the contrary, had but slender knowledge, if any, concerning Israel’s God. Yet Solomon refrains not from magnifying the Lord God of Israel. He plainly tells Hiram, that his God is above all gods; that none was worthy, none was able to build an habitation suitable for his honour; that the heavens and the heaven of heavens could not contain him. And though Solomon doth not say it in so many words, yet he as good as intimates, that, if so great a king as Solomon could not be worthy to build this house, what ought Hiram to think of himself, whose revenues and dominions were small and contemptible, compared to Solomon’s? It is not said what effect this message had upon the mind of Hiram, as it concerned his own everlasting welfare. It wrought so far indeed with the king of Tyre, that he readily granted all he asked. This he might do from policy. But whether it went further, to the conversion of his soul to God, must be left undetermined by us. We may however thus far observe upon it, that when we have done all we can to hold up to others the glories, the loveliness, the beauties of Jesus, in order to win their affections to our beloved, if their hearts be not enamored, ours will be the more refreshed with every renewed opportunity of speaking of his love.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2Ch 2:3 And Solomon sent to Huram the king of Tyre, saying, As thou didst deal with David my father, and didst send him cedars to build him an house to dwell therein, [even so deal with me].

Ver. 3. And Solomon sent to Huram. ] See on 1Ki 5:1 .

As thou didst deal with David my father. ] By this thankful acknowledgment he seeketh to ingratiate. Gratiarum actio est ad plus dandum invitatio.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)