3<\/strong>. under it was the similitude of oxen<\/em> ] This reading has the support of the LXX., but can hardly be correct. Read (cp. 1Ki 7:24<\/span>), under it there were knops<\/strong>, “knops” being embossed ornaments of some kind.<\/p>\n ten in a cubit<\/em> ] R.V. for ten cubits<\/strong>. According to the A.V. there would be ten “knops” in every eighteen inches of the circumference, but the Hebrew is more correctly represented by the R.V. Probably there is some corruption of the text here (and in 1Ki 7:24<\/span>).<\/p>\n Two rows of oxen were cast, when it was cast<\/em> ] Correct the reading as before and render, The knops were in two rows, cast when it was cast<\/strong>. It is mentioned as a triumph of the founder’s art that the laver was cast complete<\/em>, with its ornaments from the first.<\/p>\n For oxen we find in 1Ki 7:24<\/span>, knops or gourds. An early copyist, not comprehending the comparatively rare word here used for gourd, and expecting to hear of oxen, as soon as the molten sea was mentioned, changed the reading.<\/P> <\/p>\n Verse 3<\/span>. Under it was the similitude of oxen<\/B><\/I>] In 1Kg 7:24<\/span>, instead of oxen<\/I>, bekarim, we have knops<\/I>, pekaim; and this last is supposed by able critics to be the reading which ought to be received here. What we call knops<\/I> may signify grapes, mushrooms, apples<\/I>, or some such ornaments placed round about under the turned over lip or brim of this caldron. It is possible that bekarim, oxen<\/I>, may be a corruption of pekaim, grapes<\/I>, as the pe<\/I> might be mistaken for a beth,<\/I> to which in ancient MSS. it has often a great resemblance, the dot under the top being often faint and indistinct; and the ain<\/I>, on the same account might be mistaken for a resh<\/I>. Thus grapes<\/I> might be turned into oxen. Houbigant<\/I> contends that the words in both places are right; but that bakar<\/I> does not signify ox<\/I> here, but al large kind of grape<\/I>, according to its meaning in Arabic: and thus both places will agree. But I do not find that [Arabic] bakar<\/I>, or [Arabic] bakarat<\/I>, has any such meaning in Arabic. He was probably misled by the following, in the Arabic Lexicon, Camus<\/I>, inserted under [Arabic] bakara<\/I>, both by Giggeius<\/I> and Golius<\/I>, [Arabic] aino albikri, ox-eye<\/I>, which is interpreted Genus uvae nigrae ac praeprandis, incredibilis dulcedinis. In<\/I> Palaestina autem pro prunis absolute usurpatur<\/I>. “A species of black grape, very large, and of incredible sweetness. It is used in Palestine for prune<\/I> or plum<\/I>.” What is called the Damascene<\/I> plum is doubtless meant; but bekarim<\/I>, in the text, can never have this meaning, unless indeed we found it associated with ayin, eye<\/I>, and then eyney bekarim<\/I> might, according to the Arabic, be translated plums, grapes, sloes<\/I>, or such like, especially those of the largest kind, which in size resemble the eye of an ox<\/I>. But the criticism of this great man is not solid. The likeliest method of reconciling the two places is supposing a change in the letters, as specified above. The reader will at once see that what are called the oxen<\/I>, 2Ch 4:3<\/span>, said to be round about the brim, are widely different from those 2Ch 4:4<\/span>, by which this molten sea was supported.<\/P> <\/p>\n 3. Two rows of oxen were cast, whenit was cast<\/B>The meaning is, that the circular basin and thebrazen oxen which supported it were all of one piece, being cast inone and the same mould. There is a difference in the accounts givenof the capacity of this basin, for while in 1Ki7:26<\/span> it is said that two thousand baths of water could becontained in it, in this passage no less than three thousand arestated. It has been suggested that there is here a statement notmerely of the quantity of water which the basin held, but that alsowhich was necessary to work it, to keep it flowing as a fountain;that which was required to fill both it and its accompaniments. Insupport of this view, it may be remarked that different words areemployed: the one in 1Ki 7:26<\/span>rendered contained;<\/I> the two here rendered, received<\/I> andheld.<\/I> There was a difference between receiving<\/I> andholding.<\/I> When the basin played as a fountain, and all itsparts were filled for that purpose, the latter, together with the seaitself, received<\/I> three thousand baths; but the sea exclusivelyheld<\/I> only two thousand baths, when its contents wererestricted to those of the circular basin. It received and held threethousand baths [CALMET,Fragments<\/I>]. <\/P> 2Ch4:6-18<\/span>. THE TENLAVERS, CANDLESTICKS,AND TABLES.<\/P><\/p>\n [See comments on 2Ch 3:1]<\/span>.<\/p>\n (3) And under it was the similitude of oxen.<\/strong>Literally, And a likeness of oxen<\/em> (figured oxen) under it around surrounding it, ten in the cubit encompassing the sea around: two rows<\/em> were the oxen, smelted in the smelting of it.<\/em> In the parallel passage (1Ki. 7:24<\/span>) we read: And wild gourds underneath its lip around surrounding it,<\/em> &c., as here; two of rows<\/em> were the gourds, smelted in the smelting thereof.<\/em> The Hebrew words for oxen and gourds might easily be confused by a transcriber, and accordingly it is assumed by most commentators that the text of the chronicler has suffered corruption, and should be restored from that of Kings. But there seems no reasonunless we suppose that each writer has given an exhaustive description, which is clearly not the casewhy the ornamental rows which ran round the great basin should not have included both features, small figures of oxen, as well as wild gourds. Reuss objects on the ground of the diminutive size of the axon (ten in a cubit); but such work was by no means beyond the resources of ancient art. (Comp. the reliefs on the bronze doors of Shalmaneser 11. (859-825 B.C. ); 1Ki. 7:29<\/span> actually gives an analogous instance.) The word pqm,<\/em> wild gourds, only occurs in one other place of Kings, viz., 1Ki. 6:18<\/span>. (Comp. paqqth,<\/em> 2Ki. 4:39<\/span>.) A copyist of Kings might nave inadvertently repeated the word from the former passage in 1Ki. 7:24<\/span>. In any case it is sheer dogmatism to assert that the copyists (in the Chronicle) have absurdly changed the gourds into oxen (Reuss). The Syriac and Arabic omit this verse; but the LXX. and Vulg. have it.<\/p>\n 2Ch 4:3<\/span><\/em><\/strong>. <\/strong>Similitude of oxen<\/em><\/strong><\/strong> The similitude of grapes. <\/em>Houbigant. See the parallel passage, 1Ki 7:24<\/span>. <\/p>\n 2Ch 4:3 And under it [was] the similitude of oxen, which did compass it round about: ten in a cubit, compassing the sea round about. Two rows of oxen [were] cast, when it was cast.<\/p>\n Ver. 3. The similitude of oxen.<\/strong> ] Haply called knops. 1Ki 7:24 <\/p>\n in a cubit: or, to the height of a cubit (i.e. one-fifth of the brazen sea). <\/p>\n And under: 1Ki 7:24-26, Eze 1:10, Eze 10:14, 1Co 9:9-10, Rev 4:7 <\/p>\n oxen: In the parallel passage of Kings, instead of bekarim, “oxen,” we have pekaim, “knops,” in the form of colocynths. (See note on 1Ki 6:18, and see note on 2Ki 4:39); which last is supposed by able critics to be the reading which ought to received be here; bekarim, “oxen,” being a mistake for pekaim, “knops.” Houbigant, however, contends that the words in both places are right; but that bakar does not signify an ox here, but a large kind of grape, according to its meaning in Arabic. But Dr. A. Clarke states that bakar, or bakarat, has no such meaning in Arabic, though the phrase aino ‘lbikri, or “ox-eye,” signifies a species of black grape, very large, and of incredible sweetness; that consequently the criticism of this great man is not solid; and that the likeliest method of reconciling the two places is to suppose a change in the letters as above. <\/p>\n Reciprocal: 1Ki 7:26 – it contained<\/p>\n 4:3 And under {b} it [was] the similitude of oxen, which did compass it round about: {c} ten in a cubit, compassing the sea round about. Two rows of oxen [were] cast, when it was cast.<\/p>\n (b) Meaning, under the brim of the sea, 1Ki 7:24.<\/p>\n (c) In the length of every cubit were ten heads or knops which in all are 300.<\/p>\n And under it [was] the similitude of oxen, which did compass it round about: ten in a cubit, compassing the sea round about. Two rows of oxen [were] cast, when it was cast. 3. under it was the similitude of oxen ] This reading has the support of the LXX., but can hardly be correct. … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 4:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11261","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11261","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11261"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11261\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11261"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11261"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11261"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"