Exegetical and Hermeneutical Commentary of Song of Solomon 1:17
The beams of our house [are] cedar, [and] our rafters of fir.
17. Render, The beams of our houses are cedars, and our rafters are cypresses. The meaning is not that their houses are built of cedar, but that the cedar trees and fir trees form the roof over their heads as they seek shelter under them. Perhaps the plural houses may be significant. They have not one, but many palaces in the forest glades. The country maiden speaks as a country maiden whose couch was often in the green grass, and who had cedars and cypresses for walls and roof at her meetings with her lover.
our rafters ] Heb. rchtnu. This word is not found elsewhere, and its meaning can only be conjectured. The context suggests some portion of the woodwork of the roof, hence the ‘rafters’ of the A.V. LXX, = laquearia, lacunaria, i.e. ‘panelled ceilings.’
of fir ] are cypresses. The form of the Heb. word here is br thm, which is supposed to be the North Palestinian pronunciation for the usual bershm. The Vulgate everywhere renders abies = pine, the LXX and Syriac give in many places ‘cypress.’ But the cedar and cypress were trees of Lebanon, and the most valued among them, and Solam, at the S.W. foot of Jebel-ed-Dahi (Oettli), was not very far from the forests of Lebanon. Probably therefore the cypress is meant.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 17. The beams of our house are cedar] Perhaps it was under a cedar tree, whose vast limbs were interwoven with the beroth, a tree of the cypress kind, where they now sat. And this natural bower recommended itself to the poet’s attention by its strength, loftiness, and its affording them a shady cover and cool retreat. How natural to break out into the praise of a bower, by whose branches and foliage we are shielded from the intense heat of the sun! Even the shelter of a great rock to a weary land is celebrated by the pen of the first of prophets and greatest of poets, Isa 32:2.
With this chapter the first day of the marriage ceremonies is supposed to end.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The beams of our house are cedar; not only strong and incorruptible, but also fragrant and delightful. Though I am in myself but a mean and rustic person, yet the house to which I invite thee, and where thou and I shall dwell together, is, by thy favour, built with cedar; whereby is here signified the stability of Gods church upon earth, which is called Gods house, 1Ti 3:15, and the firmness and sureness of Gods word and promises.
Rafters; the lesser beams. Or, as it is rendered in our margin, and by others, galleries, wherein we may walk.
Of fir; or, as the ancients and others render it, of cypress, which was used in buildings, which also was strong and fragrant, and therefore suits well with cedars.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. our housesee on So1:16; but primarily, the kiosk (Isa11:10), “His rest.” Cedar is pleasing to the eye andsmell, hard, and never eaten by worms.
firrather, “cypress,”which is hard, durable, and fragrant, of a reddish hue [GESENIUS,WEISS, and MAURER].Contrasted with the shifting “tents” (So1:5), His house is “our house” (Psa 92:13;Eph 2:19; Heb 3:6).Perfect oneness of Him and the bride (Joh 14:20;Joh 17:21). There is the shelterof a princely roof from the sun (Ps121:6), without the confinement of walls, and amidst ruralbeauties. The carved ceiling represents the wondrous excellencies ofHis divine nature.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The beams of our house [are] cedar,…. Or “houses” k; where their bed was, and where they had fellowship and communion together. By which may be meant particular congregations or churches, in which houses Christ has a property, being of his building and beautifying; where he takes up his rest and residence, and where he feeds and feasts with his people, and to the privileges of which all the saints have a right: and by the “beams” of these houses may be intended the ministers of the word, who are pillars here, as James, John, and Cephas, were; and who are the means of supporting and strengthening such communities, by their excellent doctrines and exemplary lives: or common saints may be meant, who are also beams and pillars in the churches of Christ; and serve greatly to support, strengthen, and cement the spiritual building, fitly framed together: and these being of “cedar” wood, of a pleasant smell, and durable, may denote their gratefulness and acceptableness to Christ and his church, in the exercise of grace, and discharge of duty; and of their continuance and perseverance therein, having in them the incorruptible and immortal seed of divine grace; see Ps 92:12;
[and] our rafters of fir; which Pliny says l is the best and strongest wood for roofing and raftering: by these may be meant the ordinances of the Gospel, which are that to the churches as “rafters” are to a house, the means of supporting and strengthening it; so by the ordinances saints are supported in their spiritual state, and by them their spiritual strength is renewed; and these being said to be of “fir”, which is a pleasant and lasting wood, may signify the delight that is had in ordinances, and the continuance of them. Some render the word by “cypress” m; which is also of a pleasant smell n, and very durable, never admits of worms, nor ever rots, nor is ever sensible of old age o; and so may denote the pleasure that saints take in ordinances, and the long continuance of them, as of the present ones, which will remain until the second coming of Christ. Some think the “brutine” tree p is meant, which Pliny calls “bruta” q; and is near in sound to the word here used, is much like the cypress, and of a sweet smell, like cedar; it grows beyond Pasitigris, on Mount Zagras. Some will have it to be the tree of paradise; and, so applied to ordinances, may signify the same as before. The word for “rafters” is elsewhere rendered “gutters” and “troughs” for water; and some r render it so here, and are so called from water running in them: and as the grace of God is often expressed by water, this is commonly conveyed in the use of ordinances; these are the canals in which it runs. Moreover the same word is translated “galleries”, in So 7:5; which, as Kimchi and Ben Melech observe, were buildings in high houses in which men walked from house to house, or from one end of the house to the other; and might be called by this name, from their droning along the sides of houses, and seem to be like our “balconies”: now ordinances are the galleries or “walking places” s, where Christ and his people walk and converse together.
k “domorum nostrarum”, V. L. Pagninus, Montanus, c. “aedium nostrarum”, Marckius. l Nat. Hist. l. 16. c. 42. m , Sept. “cypressina”, V. L. Tigurine version so David de Pomis, and others. n Plin. Nat. Hist. l. 16. c. 33. , Theocrit. Epigram. 4. v. 7. o Plin. Nat. Hist. l. 16. c. 33. 40, 49. p “E brutis”, Junius Tremellius, Ainsworth, Brightman, Marckius “brutiua”, Cocceius, Michaelis. q Nat. Hist. l. 19. c. 17. r “canales nostri”; so some in Vatablus, Tigurine version; “impluvium nostruim”, Hiller. de Keri & Kethib, p. 84. s “Ambulachra nostra”, Junius & Tremellius, Piscator, Marckius, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
(17) Rafters.Marg., galleries (comp. Son. 7:5); LXX., ; Vulg., laquearia; Heb., raht, from rahat = run, flow: hence (1) a gutter, from the water running down (Gen. 3:38); (2) a curl, from its flowing down the neck (Son. 7:5Hebrews 6); (3) here rafters, or roof beams, from their spreading overhead. Our couch was the green grass, the arches of our bower the cedar branches, and its rafters the firs. Others read rachitim, which is explained as a transposition for charitim = turned work. But the thought is plainly connected with the woods, not with a gorgeous house. For cedar see 1Ki. 4:33.
Fir.Heb., berth (Aramaic form of bersh), a tree often mentioned in connection with cedar as an emblem of majesty, &c. (Eze. 31:8; Isa. 37:24; Isa. 60:13). The plain here has evidently been buried deep under sand long ages ago, precisely as at Beirt, and here are the usual pine forests growing upon it (Beirt is by some derived from berth). These are the finest specimens we have seen in Palestine, though every sandy ridge of Lebanon and Hermon is clothed with them. In my opinion it is the Heb. bersh, concerning which there is so much confusion in the various translations of the Bible . . . the generic name for the pine, of which there are several varieties in Lebanon. Cypress is rarely found there, but pine everywhere, and it is the tree used for beams and rafters (Thomson, The Land and Book, p. 511). The Pinus maritima and the Aleppo pine are the most common, the latter being often mistaken for the Scotch fir. (See Tristram, Nat. Hist. of Bible, p. 353, &c.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. The beams, etc. Better, The arches of our house are cedar, and its roof-work of cypress. A summer retreat which, in its coolness and fragrance and templed trees, may vie with the king’s canopies as a home for love.
Fuente: Whedon’s Commentary on the Old and New Testaments
Son 1:17. And our rafters of fir And our carved-works of cypresses. Hiller. Our ceilings of cypress. Houbigant, and New Translation. berothim, are a peculiar kind of trees, which might be called after the original, brutine trees. They resemble the cypress in form, and the cedar in smell. See Ainsworth.
REFLECTIONS.1st, We have here,
1. The title of the book, The song of songs, one of the most excellent of all that ever were composed, both respecting the matter of which it treats, the love of Christ and his church; and the manner of its execution, which is most elegant and beautiful.
2. The penman, which is Solomon, inspired by the Holy Ghost, or concerning Solomon, the divine Redeemer, of whom he was a type, the Prince of peace, the God of love, who makes his people happy in communion with himself; and in the sense of his favour gives them a joy and happiness, which the world knoweth not of.
2nd, Filled with a transport of delight and love in contemplating the glorious object of her affections, the church,
1. With abrupt address, as enraptured with the sight of her beloved, breaks forth, Let him kiss me with the kisses of his mouth, as a token of reconciliation, which the sinner above all things desires; who, trembling under the sense of guilt, cries for pardon, and begs that God would seal it to his soul, and make him rejoice in the comfort of it, by giving some sweet manifestation of himself, and shedding abroad his love in the heart: for thy love is better than wine, more pleasing to the soul than the most delicious wine to the palate, and more reviving and exhilarating than the richer cordial, as they who have tasted it find by delightful experience. Because of the savour of thy good ointments, the unction from the Holy One, the fulness of divine grace resident in Jesus, and from him communicated to his people, thy name is as ointment poured forth, diffusing the most delightful fragrance, and making glad the heart of the miserable, who beholds in Jesus a saviour of sinners, and, in Immanuel, God with us, an all-sufficient Saviour; therefore do the virgins love thee, engaged by his excellence, and longing for nearer and more intimate communion of spirit with him; and virgins, in the purity of their affections, the fidelity of their attachment, and their beauty and comeliness adorned with the graces of his Spirit.
2. She prays to experience fresh constrainings of divine love. Draw me with the cords of love, for we are weak and impotent, unable to follow Jesus one step farther, unless his everlasting arms be under us, and his grace strengthen us; and then we will run after thee, with warm affection and eager desire; and, from experience of the sweetness of the way, shall be inviting others to come with us, and taste how good the Lord is.
3. She acknowledges the favourable answer given to her requests. They are no sooner offered than granted. The king, the anointed Redeemer, the eternal Prince and Saviour, the glorious Bridegroom, hath brought me into his chambers, graciously condescending to take the sinful soul into nearest union with himself, and putting it in possession of all the riches of divine grace stored up for the use of his bride: well therefore may such a one say, we will be glad and rejoice in thee; of ourselves we have nothing to rejoice in, much to be ashamed of, much to lament; but in Jesus we have the most abundant cause for joy unspeakable and full of glory, both in his person, offices, and relation to us; and, on account of what he has done, is doing, and is willing further to do for us and in us. We will remember thy love more than wine; his love was more grateful than the most exquisite wines, which at feasts are so eagerly sought; and the remembrance of it, not like the impressions made on our senses, which quickly die away, but deeply engraven on the soul, and the delightful sense of it continually abiding: O that this were more our own blessed experience! The upright love thee; this is the character of the Bridegroom’s friends; their souls are renewed by grace, God’s word is their rule, love is their principle, holiness their path, and glory their end; when they who now love the Lord Jesus Christ sincerely and perseveringly, shall then love him in the highest perfection, shall, in the fullest sense, dwell in love, shall dwell in God, and God in them.
4. She addresses herself to the daughters of Jerusalem: I am black as the sooty tents of Kedar: black with persecutions, reproaches, afflictions, sufferings; because the sun hath looked upon me, as those who are exposed to its scorching beams have their skins discoloured: my mother’s children were angry with me; for, usually, from false brethren and carnal professors the severest trials of the faithful come; they made me keeper of the vineyards, seduced by temptation, and drawn to compliance with their false ways and worship: but mine own vineyard have I not kept; with shame, like a true penitent, whom we must imitate, she acknowledges her past neglects and departures from God. Yet, notwithstanding, she can now say, Look not upon me, because I am black, with an eye of contempt or disdain; for, amidst all my infirmities and suffering, I am comely as the curtains of Solomon, comely in the eyes of God, sprinkled with the blood, and adorned with the graces of the divine Redeemer, shining in patience amid the darkness of affliction, and coming from the furnace of persecution bright as silver purified seven times in the fire.
3rdly, We find the Lord for a while departed, and the church, through her unfaithfulness, left to lament his absence, and anew to seek his face.
1. She earnestly inquires after him, and pleads hard for his returning favour. Tell me, O thou whom my soul loveth; tell me where thou feedest the flock of thy pasture, where thou makest it to rest at noon, that my soul may be with thee, enjoy thy presence, join in thine ordinances, sit under thy shadow, and again be refreshed with the sense of thy love: for why should I be as one that turneth aside by the flocks of thy companions? who pretend to be such, but are really hypocritical and heretical, teaching doctrines of lies and delusion: and to be suffered to be seduced by them, nay, to be only suspected of leaning towards such false teachers, could not be thought of by a sincere soul without grief and anguish.
2. The gracious Redeemer quickly answers her inquiry, and points her to the paths of peace: none err finally, who sincerely and perseveringly look to him for direction. If thou know not, or seeing thou knowest not, the way, bewildered through ignorance, O thou fairest among women; such an endearing title does he give her; and though the church, and every real member, blush and are confounded at their backslidings, yet these will Jesus guide and lead aright; go thy way forth by the footsteps of the flock, be found in the ordinances of divine worship, and mark the good old way in which holy men have walked, and the faithful continue to follow, and feed thy kids beside the shepherds’ tents; attend the ministry of those who labour in the word and doctrine, and lay themselves out in the service of immortal souls: nor should they who have the charge of others come alone, their children, relations, servants should be encouraged to draw near the shepherds’ tents, the courts of the sanctuary.
3. Christ expresses his high regard to his church: I have compared thee, O my love, (so tender an appellation does he give to those who of themselves are so unworthy of his regard,) to a company of horses in Pharaoh’s chariots; the most beautiful of their kind, and drawing with mutual and united efforts. Thy cheeks are comely with rows of jewels, thy neck with chains of gold; beautiful with the graces, gifts, and consolations of the Spirit, more precious than the richest jewels, and shining brighter than burnished gold: and greater glories still in store for her and every faithful soul; he who has decked her in these bright ornaments will add thereunto. We will make thee borders of gold with studs of silver, that she may be complete and perfect, lacking nothing, especially in the great day of consummation, when she shall be presented in all the beauty of holiness before the throne of God: and this is the work of the sacred Three.
4thly, We have the communion maintained between Christ and his church.
1. She expresses her loyalty and affection towards him, her husband and Lord. While the king sitteth at his table: he is a king, reigning from eternity, and in a peculiar manner has established his throne in the hearts of his people, who submit to his government, and are safe and happy under his protection: he is infinitely condescending, sitting at his table, inviting the poor and miserable sinner to come and partake of all his rich provision of gospel-grace, and giving the kindest reception to those who in faith and love draw near at his bidding; and when he manifests his presence in the midst of his people, then my spikenard sendeth forth the smell thereof; the graces of his saints are in lively exercise, their faith strong, their love ardent, their zeal flaming; and this is to him a favour of a sweet smell, more pleasing than the most fragrant spices. A bundle of myrrh is my well-beloved unto me; beloved, well-beloved, best-beloved; compared with Christ, a gracious soul may be said to hate every thing besides: he shall lie all night betwixt my breasts, constantly embraced with the warmest affections of her heart, and yielding a joy to the faithful soul, preferable to the sweetest perfume placed in the bosom, till the night of time shall give place to the rising morning of eternal day. My beloved is unto me as a cluster of camphire, or cypress, in the vineyards of Engedi. The sense is evident,that Christ is inestimably precious; all fullness of excellence resides in him; his atonement, intercession, and grace, are more delightful to the heart than the sweetest camphire or cypress to the smell, or the most delicious cluster of grapes to the taste.
2. Christ testifies his complacence in her, well-pleased with the profession of her warm attachment to him. Behold, thou art fair, my love: the words speak Christ’s gracious regard and tender affection towards his people: thou hast doves’ eyes; the piercing eyes of faith, the modest eye of simplicity, and dove-like innocence. Note; (1.) However contemptible in the eyes of others, or loathed in his own, a believer may be, he is precious in the eyes of his Lord. (2.) We must remember, that, however our adorable Lord is pleased to account of us, or whatever good we possess, it is all of grace; we have nothing that we have not received.
3. The church echoes back the words of her spouse with mutual professions of like endearment. Behold, thou art fair, my beloved; the faithful scarcely know how to admit this character to themselves, but to their gracious Lord with greatest propriety it belongs; he is fair, indeed, in uncreated beauty; he is the sun without a spot; she but the moon, who borrows all her light and beauty from him; yea, pleasant, shining on his faithful people with cherishing rays; no frowns cloud his brow, but the endearing smiles of tenderness make glad their hearts continually; and all his promises are Yea and Amen, speaking peace and joy to their souls: also our bed is green; between husband and wife there is a community of goods; when we are Christ’s, all his things are ours: the bed is the church of the redeemed, where the faithful assemble to meet their Lord in the ordinances of his service; and green, to denote the pleasantness of the courts of the Lord’s house, or the numerous converts that are collected therein, or the flourishing state of their souls. The beams of our house are cedar, and our rafters of fir, or galleries; which may refer to the ministers of the gospel, who, instrumentally under Christ, support the glorious fabric; or to the faithful in general, whose liability, and gratefulness to him, are hereby shadowed forth.
Fuente: Commentary on the Holy Bible by Thomas Coke
The beams of our house are cedar, and our rafters of fir.
The same thought is pursued in this verse, as in the former. The house is said to be their joint-property; and the parts of it are described under images suited to the Eastern manner, of the best and most durable materials. And whether we consider the house here spoken of, to mean the Church above, not made with hands, eternal in the heavens: or the house Christ himself hath builded, which is his Church; and which house (as the Apostle said)) are we – the sense is the same. Everything in Christ, and of Christ, is firm, sure, and everlasting; and from the union and oneness between Christ and his Church, all that belongs to Him as Mediator is the property of his Church. Believers have communion with his Person, his name, his righteousness: – all he is, he is for his people; all he hath wrought, is for them; all he is now engaged in is for them; all he is gone to take possession of; is for them, and in their name. Oh! the preciousness of Jesus. All are your’s, (saith an Apostle), and ye are Christ’s, and Christ is God’s. 1Co 2:161Co 2:16 .
REFLECTION
READER! what sayest thou now thou hast gone over the first chapter of this incomparable hymn? Is it to thee what the title terms it, The Song of Songs? And is it of thy Solomon, thy Jesus? If so, shall we not join in singing it here upon earth, until we come to the everlasting hallelujahs of heaven? Yes! surely I would say for you, and for myself, Let Jesus kiss us with the kisses of mouth, for grace is poured into his lips, and he will communicate life, and grace, and pardon, and salvation unto our souls. And oh! that you and I may kiss the Son, for his love is indeed better than wine. Never was it known, that the highest cordial of wine recovered the dead; but thy love, blessed Jesus, can, and will recover sinners, that are dead in trespasses and sins: and surely thou, dearest Lord, as the virgins found, so have we known, that thy name surpasseth, in fragrancy and in odour, the richest ointment. Every name of thine is dear to a poor sinner: neither can a poor exercised soul of thine be so sadly circumstanced, but that thou hast a name suited for his case; and thy name, through faith in thy name, is the universal relief for all the maladies of thy people. Draw me then, thou dear Redeemer, with the cords of a man, with the bands of love, and every heart will run after thee. Surely the Lord the King hath drawn me into the chambers of his love, of his grace, his everlasting covenant, Oh! Lord, I will remember thee; I will be glad in thee; I will hail thee under all thine endearing characters, offices, and relations for thou art the Lord our righteousness.
And now let me tell the daughters of Jerusalem, and all that love our Lord Jesus Christ in sincerity and truth, of the grace, and mercy, and loveliness of my Lord. I am, indeed, in myself a poor, black, fallen son of Adam, but Jesus hath made me comely in his comeliness, and adopted me into his family; so that I, that in myself merited hell, am made in him an heir of heaven. Oh! do not look upon me, then, as I once was, but as I now am. Behold me in Christ, and be not angry with me.
But, Lord, I turn to thee. Tell me where thou feedest thy sheep here in this wilderness. I know, Lord, that thou art the Lamb in the midst of the throne, feeding the church above: but I know also that thou art not less attentive to the humblest and poorest of thy family here below. Feed me, Lord, a poor weather-beaten lamb of thy flock, and bring me home at length to thine everlasting fold.
Reader! mark what Jesus hath directed the church in this place: If we are at a loss any time to know where Jesus feeds his flock like a shepherd, let us seek out for a faithful, pure, and gospel ministry. Here let us sit under the word, and be very diligent in the use of means and ordinances. Here let the kids, that is, our little ones also, the children of our houses and families, be brought beside the Great Shepherd’s tents in the congregations of the faithful, and the Lord will bless and own his word to his people.
And, Reader! let us, with humble reverence, look up, and implore the fulfillment of this blessed promise of the Father, Son; and Holy Ghost; that, from their joint love, and joint agency, we may have indeed borders of gold, with studs of silver. Hail! holy, undivided; Three in One, the LORD Jehovah! do thou regenerate our souls, and form them anew in Christ Jesus. Creating work, and renewing work, and refreshing work; all, all is thine. Lord! carry on and complete thy work, unto the day of thy coming.
Be thou then, thou blessed Jesus, all and everything our souls can possibly need or require: and while thou sittest at thy table, and art handing to my soul thy bread in secret, my soul will go out in desires after thee, as the fragrant smell of the spikenard; for surely thou art to me more refreshing than myrrh – more healing than camphire. Thou art more fair than the morning, more lovely than the sun rising, even in a morning without clouds. May my soul live to thee, walk with thee, rejoice in thee; and be thou my portion, and mine everlasting rest, in time, and to all eternity. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 1:17 The beams of our house [are] cedar, [and] our rafters of fir.
Ver. 17. The beams of our house are cedar, ] Not my, but our house, as before, our bed, and after, our galleries. All is common between the bridegroom and the bride – bed, board, house, all. It should be so between married couples, who should not have several purses, interests, &c., but both bring in what they have or get to the common hive. The Church is Christ’s house, and every faithful soul is God’s building; 1Ti 3:15 Heb 3:6 he “plants the heavens, and lays the foundation of the earth, that he may say to Zion, Thou art my people.” Isa 51:16 The great Architect of the world doth as wonderful a work in converting a soul to himself as he did in setting up this goodly edifice of the universe. This stately structure of the new creature he makes of the best materials, cedar, cypress, boratine, &c. A mud wall may be made up of dirt, straw, stones of the street, &c.; not so a stately palace, a marble monument. Solomon’s temple was built of cedar wood; so was the temple of Diana of the Ephesians, as Vitruvius testifieth: the devil will needs be God’s ape. He knew that cedar is a tree strong and durable; and for the dryness of it, the timber chawneth not, rotteth not; yea, it hath a property to preserve other things from putrefaction. A late writer observeth of it that viventes res putrefacit et perdit, putridas autem restituit et conservat. a The Church is also stable, and cannot be ruined; it is founded upon a rock; the elect cannot be finally deceived the faithful ministers, by preaching law and gospel, kill the quick Pharisee, and quicken the dead publican; Rom 7:9 2Co 2:16 they “declare unto man his righteousness,” Job 33:23 and show him how he may be “found in Christ” (viz., when sought for by the justice of God), “not having his own righteousness,” Php 3:9 those filthy garments, Zec 3:4 but the bride’s “fine white linen, and shining,” Rev 19:14 and after a few turns taken here with Christ in the terrace or galleries of the Church militant made of fir, he shall have places given him in heaven, to walk among “those that stand by”; Zec 3:7 that is, among the seraphim, as the Chaldee paraphrast expounds it.
a Hinc. Horat., Cedro dignum, et cerite cera. – Scribon. in Physic., lib. ii.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
beams of our house = our bower.
cedar = cedar arches.
rafters = retreat.
fir = cypress roof.
Fuente: Companion Bible Notes, Appendices and Graphics
beams: Son 8:9, 2Ch 2:8, 2Ch 2:9, Psa 92:12, 1Ti 3:15, 1Ti 3:16, Heb 11:10, 1Pe 2:4, 1Pe 2:5
rafters: or, galleries, Son 7:5, Eze 41:16, Eze 42:3
Reciprocal: Jer 22:14 – ceiled with cedar Eze 41:15 – galleries