23 30<\/strong>. Of the Cherubim within the oracle (2Ch 3:10-12<\/span>)<\/p>\n 23<\/strong>. And within the oracle he made two cherubims<\/em> ] As the Hebrew word is already in the plural form, write cherubim<\/strong>. These cherubim were winged figures intended to represent some holy and heavenly form. They are first mentioned in Gen 3:24<\/span>, where some have thought that ‘the flame of a sword’ spoken of in connexion with them implies that the cherubim were aimed with this weapon. But this is not certainly to be deduced from the words. In 2Ch 3:13<\/span> they are said to stand upon their feet, while the descriptions in Ezekiel (chapp. 1 and 10) make them to have four faces. (Cf. also Exo 25:18-22<\/span>). Their chief office in Scripture is to be a chariot for Jehovah (Psa 18:11<\/span>), and for this reason they were set up in the most holy place, where the divine presence was to manifest itself. Hence of God it is frequently said ‘who dwelleth’ or<\/em> ‘sitteth upon the cherubim.’<\/p>\n Two cherubims – <\/B>The pattern of the tabernacle was followed (marginal reference), but without servile imitation. The original cherubs were entirely of gold. These, being so much larger, were of wood, merely overlaid with a golden plating. The arrangement of the wings, and the direction of the faces, seem also to have been different. Moses cherubim covered with their wings over the mercy seat; Solomons stretched out theirs to the full 1Ki 6:27<\/span>, so that the four wings, each five cubits long 1Ki 6:24<\/span>, extended across the whole sanctuary, the width of which was twenty cubits 1Ki 6:20<\/span>. The former looked toward one another, and were bent downward toward the mercy-seat; the latter looked outward, toward the great chamber. (See 2Ch 3:13<\/span>, and note.)<\/P> Of olive-tree – <\/B>The oleaster or wild olive, not the cultivated species.<\/P><\/p>\n Besides those two made by Moses, Exo 25:18<\/span>, which were of gold, and far less than these, and fixed in another place and posture. <\/P> Of olive tree, <\/B>or, of oily trees<\/I>, which sometimes are distinguished from the olive trees, as Isa 41:19<\/span>. <\/P> <\/p>\n And within the oracle he made two cherubim [of] olive tree<\/strong>,…. Or of the oil tree, as in Isa 41:19<\/span>; see Ne 8:15<\/span>; for there are other trees besides olives, out of which oil is pressed, as pine trees, cypress trees, c. and which some think are here meant though the Targum interprets it of the olive tree: these cherubim are different from those made by Moses, and were besides them; these were larger than they; these were made of olive wood, they of gold; these stood on the floor of the house, they at the two ends of the mercy seat, and were made out of it, and were with it in this holy place in Solomon’s temple: these two cherubim may be emblems of the angels in their greatness and glory, who are always in the presence of God, behold his face, and wait to do his will; or it may be rather of the two witnesses, said to be the two olive trees standing before the God of the whole earth, Re 11:3<\/span>; who have boldness to enter into the holiest of all, and have sight and knowledge of the mysteries of the ark and mercy seat; have their commission from heaven, and speak according to the oracles of God; these are said to be of image work, 2Ch 3:10<\/span>; that is, of various forms, as the thee of a man, a lion, an ox, and eagle, Eze 1:10<\/span>. Dr. Lightfoot thinks g they resembled the two Testaments, which in their beginning and end reach the two sides of the world, the creation and the last judgment, and in the middle do sweetly join the one to the other:<\/p>\n [each] ten cubits high<\/strong>; half as high as the most holy place; emblems either of the high angels, those thrones, dominions, principalities, and powers, or of men of uncommon size as to their gifts and grace.<\/p>\n g Prospect of the Temple, c. 15. sect. 4.<\/p>\n Inner Sanctuary, Verse 23-30<\/strong><\/p>\n The Kings account continues to add details to the construction of the temple furniture not found in the Chronicles account. The cherubim in the oracle (or holy of holies) were constructed of olive wood, which is very hard and polishes to a beautiful luster. The dimensions are given in slightly different way, but it is learned here that they measured ten cubits, or fifteen feet, in height. These were also overlaid with gold. Figures of cherubim, palm trees, and open flowers were carved in the wood inside and out of the oracle.<\/p>\n (23) Cherubim.<\/strong>These were copied from the Tabernacle, but apparently with some differences, over and above the necessary increase of size, and the change of material from solid gold to olive-wood overlaid with gold. In Exo. 25:18-20<\/span>; Exo. 37:7-9<\/span>, they are described as having their faces towards the mercy-seat, and covering the mercy-seat with their wings. Here, from the careful description of the outstretched wings, of ten cubits in width for each cherub, meeting in the midst of the house and touching the walls, it would seem that they must have been turned so as to face the entrance. The cherubim over the ark are described only in three places in the Old Testamentin the passages in Exodus, here, and in the parallel 2Ch. 3:10-13<\/span>, and in those great visions of the priestly prophet Ezekiel (Eze. 1:4-25<\/span>; Eze. 10:1-22<\/span>) which have determined the imagery of the Apocalypse. In no case is their form distinctly mentioned, unless, by comparison of Eze. 10:14-15<\/span> with Eze. 1:10<\/span>, it may be inferred to have been the form of a winged bull; whence would be naturally derived the golden calves of the idolatry introduced into Israel in the time of Jeroboam. Josephus, indeed, in his description of the Temple (Antt. viii. c. 3, 3), expressly says that no one can tell, or even conjecture, of what shape the cherubim were. The tradition, therefore, must have been lost in the Second Temple, where there was no ark; and this is the more strange, because in Exo. 26:1<\/span> the cherubim are said to have been represented in the embroidery of the curtains, and here (in 1Ki. 6:32<\/span>; 1Ki. 6:35<\/span>) to have been similarly carved on the walls.<\/p>\n But, whatever the cherubim were, it is certain that they were in no sense representations or emblems of Deity, like the winged figures of Assyria or Egypt, with which they have been often compared. They appear to symbolise the great physical forces of the universe, as guided by superhuman angelic intelligence to serve the supreme will of God. Thus, when first mentioned in Scripture (Gen. 4:24<\/span>), the cherubim are associated with the flaming sword, turning every way, to guard the tree of life; in Psa. 18:10<\/span>, the Lord is said to ride upon the cherubim, and come flying upon the wings of the wind; in Eze. 1:10<\/span>, the four living creatures, or cherubim, sustain the throne of God, and bear it away upon their wings; in Rev. 4:6-8<\/span>; Rev. 5:8-9<\/span>, the same living creatures unite with the elders representing the Church of redeemed humanity, in worship of the Lord upon His throne. The representation, therefore, of the cherubim in the Temple simply expresses the claim for Jehovah, the God of Israel, of such lordship over all creation as is hymned in the seraphic song of Isa. 6:3<\/span>. Possibly the change of attitude of the cherubim in the Temple denoted a change of idea, characteristic of Solomon and his age. The old attitude is clearly that of worship of God: the new rather of manifestation of His glory to man.<\/p>\n 23<\/strong>. <\/strong> Made two cherubim <\/strong> The cherubim were composite images significant of all forms of creature life, and symbols of the living presence of Jehovah in all departments of the animal world. Their form is described in the opening vision of Ezekiel. Eze 1:5-11<\/span>. Each cherub had four faces and four wings, and every part of their appearance seems to have been symbolical of some aspect or manifestation of Divine energy and power in creature life. Ezekiel’s magnificent picture may have added somewhat to the form of the cherubim in the temple, but in all essential particulars they were doubtless substantially the same. The probable form of one of these cherubim is presented in the annexed cut, the eagle face being out of sight. It is evident from their great size that these cherubim were not substituted, as some have thought, for the old cherubim that stood upon the ends of the mercyseat, (Exo 25:18<\/span>,) for these stood ten cubits apart, while the mercyseat was only two and a half cubits long. These cherubim were therefore additional to the smaller and older ones on the ark, and overshadowed them by their vast wings, which reached across the entire oracle. The smaller cherubs looked towards each other over the mercyseat. (Exo 25:20<\/span>\ud83d\ude09 these greater ones stood with their faces towards the house, (2Ch 3:13<\/span>, margin;) that is, the human face, as chief and representative of all, looked towards the greater house, the holy place before the vail. <\/p>\n Olive tree <\/strong> Or, tree of oil<\/em>, meaning, perhaps, the wild olive, whose wood is hard and solid, with a fine grain and a pleasing yellowish tint.<\/p>\n The Provision Of Cherubim For The Most Holy Place ( 1Ki 6:23-28<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n We do not know the form in which the cherubim were presented apart from the fact that they are seen as having wings. The fact that they stood ten cubits high, with wings extended sideways, militates against them having the forms of sphinxes known from other temples, where they were, for example, a combination of animal body, bird wings and human face (although this would partly fit the ideas behind the descriptions in Ezekiel 1<\/span> and Revelation). There were, however, many different types of such figures in foreign Temples, some acting as guardians, others in a worshipping attitude. From Gen 3:24<\/span>, Ezekiel 1<\/span> and Revelation 4-5 it is apparent that they were seen as protectors and conveyors of the sense of YHWH’s holiness, and as bearers of His throne. Compare also Isa 37:16<\/span>; Psa 80:1<\/span>. <\/p>\n 1Ki 6:23-24<\/strong><\/span><\/p>\n ‘<\/strong> And in the inner room he made two cherubim of olive-wood, each ten cubits high (literally ‘it was ten cubits high’). And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub, from the uttermost part of the one wing unto the uttermost part of the other were ten cubits.’ <\/p>\n The two cherubim were made of olive-wood (prior to being placed in the Temple) and were each ten cubits (1Ki 4:8<\/span> metres, fifteen feet) high, each with wings extended sideways which were each five cubits (1Ki 2:4<\/span> metres, seven and a half feet) long, including the width of the body. ‘It was ten cubits high.’ The singular is explained by the description in 1Ki 6:25<\/span>, indicating that the writer was giving the size of one cherubim, and then the other. <\/p>\n 1Ki 6:25-26<\/strong><\/span><\/p>\n ‘<\/strong> And the other cherub was ten cubits. Both the cherubim were of one measure and one form. The height of the one cherub was ten cubits, and so was it of the other cherub.’ <\/p>\n It is then emphasised that both cherubim were identical in both size and shape, both being ten cubits high. <\/p>\n 1Ki 6:27<\/strong><\/span><\/p>\n ‘<\/strong> And he set the cherubim within the inner house, and the wings of the cherubim were stretched forth, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall, and their wings touched one another in the midst of the house.’ <\/p>\n Once it was completed the two cherubim were set within the Most Holy Place, seemingly standing alongside each other with wings outstretched, so that one wing of one cherub touched one wing of the other, with, in both cases, their other wing reaching out to the wall. Between them would be placed the Ark of the Covenant of YHWH. Unlike the cherubim on the Ark, who would, of course shortly join these two cherubim, these two looked out towards the curtain behind which was the Holy Place, presumably watching so as to ensure that no one dared to come through the curtain. <\/p>\n 1Ki 6:28<\/strong><\/span><\/p>\n ‘<\/strong> And he overlaid the cherubim with gold.’ <\/p>\n Both Cherubim were overlaid with gold in the same way as everything else in the Most Holy Place. They shared in the holiness of the inner Sanctuary. <\/p>\n 1Ki 6:23<\/span><\/em><\/strong>. <\/strong>He made two cherubims of olive-tree<\/em><\/strong><\/strong> See Exo 25:18<\/span>. <\/p>\n 1Ki 6:23 And within the oracle he made two cherubims [of] olive tree, [each] ten cubits high.<\/p>\n Ver. 23. And within the oracle he made two cherubims.<\/strong> ] These were two great human winged statues, five yards high, representing the strength and excellency of the blessed angels, ever attendant upon the Almighty God; as also the eminent parts, and praiseworthy practices of gospel ministers, who should be at peace among themselves, and promote peace all they can among others. These cherubims were two of them, – Christ sent out his apostles by two and two, – they were also made of olive, that emblem of peace, and their faces looked one toward another: they were also uniform.<\/p>\n two cherubims. See App-41<\/p>\n olive tree = oil tree, as in Isa 41:19, rendered pine (Neh 8:15); but, Oleaster according to Tristram. <\/p>\n two cherubims: These were distinct from, and much larger than those which covered the mercy-seat. Gen 3:24, Exo 25:18-22, Exo 37:7-9, 2Ch 3:10-13, Psa 18:10, Psa 80:1, Isa 37:16, Eze 10:2-22, Heb 1:14, 1Pe 1:12 <\/p>\n olive tree: or, oily trees, Heb. trees of oil <\/p>\n Reciprocal: Exo 36:8 – cherubims Num 7:89 – two cherubims 1Ch 28:18 – the chariot 2Ch 5:7 – to the oracle Psa 28:2 – thy holy oracle<\/p>\n 1Ki 6:23. Within the oracle he made two cherubims These were different from, and much larger than those made by Moses, which were of solid gold, and arose out of each end of the mercy-seat, being of one piece with it, and looking one upon the other, Exo 25:18-19. But these made by Solomon were of olive-wood, or, as it is in the Hebrew, of tree of oil; many sorts of which wood there were besides olive; as pine, cedar, &c. The heathen set up images of their gods, and worshipped them. These cherubim were designed to represent the servants and attendants of the God of Israel, the holy angels; not to be worshipped themselves, but to show how great he is whom we worship.<\/p>\n Here it may be proper to note, that the word , debir, (which our translation constantly renders oracle,) comes from , dabar, which signifies to speak; because God, who dwelt between the cherubim of the ark in the Mosaic tabernacle, declared his mind from thence, when he was consulted by the high-priest with Urim and Thummim. And it still retained this name, though we never read of any answer by Urim and Thummim in this temple. It is highly probable that, upon their rejecting the government of God, and turning the theocracy into a human government by kings, God ceased to direct and govern them by that divine oracle. During the reign of David, indeed, there are some footsteps of it, their new government by kings being not well established. So that we may suppose there was a mixture of the theocracy still with it, as may be gathered from 2Sa 2:1; 2Sa 21:1. But after that there is not the least glimpse of it; but they inquired of God by the prophets, 1Ki 22:3; 2Ki 3:11; 2Ki 3:20. And, what is very remarkable, in the days of Josiah, when the high-priest was sent by that king to inquire of God, he applied to Huldah the prophetess for that purpose: which is a demonstration that the answer by Urim and Thummim ceased when Gods government was cast off by them; to which that oracle properly appertained. And therefore in all these places it would be more properly rendered, the most holy place. For though the ark was placed there, no oracles or words of the Lord were given from thence.<\/p>\n THE ARK AND THE CHERUBIM<\/p>\n 1Ki 6:23-30; 1Ki 8:6-11.<\/p>\n “Jehovah, thundering out of Zion, throned Between the cherubim.”<\/p>\n – MILTON<\/p>\n THE inculcation of truths so deep as the unity, the presence, and the mercy of God would alone have sufficed to give preciousness to the national sanctuary, and to justify the lavish expenditure with which it was carried to completion. But as in the Tabernacle, so in the Temple, which was only a more rich and permanent structure, the numbers, the colors, and many details had a real significance. The unity of the Temple shadowed forth the unity of the Godhead; while the concrete and perfect unity, resulting from the reconciliation of unity with difference and opposition (1 + 2), is “the signature of the Deity.” Hence, as in our English cathedrals, three was the predominant number. There were three divisions, Porch, Holy Place, Oracle. Each main division contained three expiatory objects. Three times its width (which was 3 x 10) was the measure of its length. The number ten is also prominent in the measurements. It includes all the cardinal numbers, and, as the completion of multiplicity, is used to indicate a perfect whole. The seven pillars which supported the house, and the seven branches of the candlestick, recalled the sacredness of the seventh day hallowed by the Sabbath, by circumcision, and by the Passover. The number of the cakes of shewbread was twelve, “the signature of the people of Israel, a whole in the midst of which God resides, a body which moves after Divine laws.” Of the colors predominant in the Temple, blue, the color of heaven, symbolizes revelation; white is the color of light and innocence; purple, of majesty and royal power; crimson, of life, being the color of fire and blood. Every gem on the high priests pectoral had its mystic significance, and the bells and pomegranates which fringed the edge of his ephod were emblems of devotion and good works.<\/p>\n Two instances will suffice to indicate how deep and rich was the significance of the truths which Moses had endeavored to engraft in the minds of his people, and to which Solomon, whether with full consciousness or not, gave permanence in the Temple.<\/p>\n 1. Consider, first, the Ark.<\/p>\n Every step towards the Holiest was a step of deepening reverence. The Holy Land was sacred, but Jerusalem was more sacred than all the rest. The Temple was the most sacred part of the city; the Oracle was the most sacred part of the Temple; the Ark was the most sacred thing in the Oracle; yet the Ark was only sacred because of that which it contained.<\/p>\n And what did it contain? What was it which enshrined in itself this quintessence of all sanctitude? When we pierce to the inmost recesses of a pyramid, we find there only the ashes of a dead man, or even of an animal. Within the adytum of an Egyptian temple we might have found “an ox wallowing on purple tapestry.” The Egyptians, too, had their arks, as the Greeks had the cyst of Cybele, and the vannus of Iacchus. What did they contain? At the best phallic emblems, the emblems of prolific nature. But the Ark of Jehovah contained nothing but the stone tablets on which were carved the Ten Words of the Covenant, the briefest possible form of the moral law of God. In the inmost heart of the Temple was its most inestimable treasure, -a protest against all idolatry; a protest against all polytheism, or ditheism, or atheism; a protest, too against the formalism which the Temple itself and its services might tend to produce in its least spiritually minded worshippers. Thus the entire Temple was a glorification of the truth that “the fear of the Lord is the beginning of wisdom,” and that the one end to be produced by the fear of the Lord is obedience to His commandments. The Ark and its unseen treasure taught that no religion can be of the least value which does not result in conformity with the plain moral laws:-be obedient; be kind; be pure; be honest; be truthful; be contented; and that this obedience can only spring from faith in the one God whom all real worshippers must worship in spirit and truth.<\/p>\n Obvious as this lesson might seem to be, it was entirely missed by the Jews in general. The Ark, too, was degraded into a fetish, and Jeremiah says {Jer 3:16} of the exiles, “They shall say no more, The ark of the covenant of the Lord: neither shall it come to mind: neither shall they miss it: neither shall it be made any more” (Hebrews). When a symbol has been perverted into a source of materialism and superstition, it becomes not only useless but positively dangerous. No religions have fallen so absolutely dead as those which have sunk into petty formalism. The Ark, for all its quintessential sacredness, had been suffered to fall into the hands of uncircumcised Philistines, and to be placed in their Dagon temple, to show that it was no mere idolatrous amulet. Ultimately it was carried away to Babylon, to adorn the palace of a heathen tyrant, and probably to perish by fire in his captured city. In the second Temple there was no ark. Nothing remained but the rock of Araunahs threshing-floor, on which it once had stood.<\/p>\n 2. Consider, next, the meaning of the Cherubim.<\/p>\n (1) The infinite sanctity given to the conception of the moral law was enhanced by the introduction of these overshadowing figures. We are never told in the entire books of Scripture what was the form of these cherubim; nor is their function anywhere specially defined; nor, again, can we be at all certain of the derivation of the name. That the cherubim over the Ark were not identical with the fourfold-visage-four of Ezekiels cherub-chariot we know, because they certainly had but one face. But we now know that among the Assyrians, Persians, Egyptians, and other nations nothing was more common than these cherubic emblems, which were introduced into their palaces and temples under the forms of winged lions, oxen, men, and eagle-headed human figures. We see also that in the Tabernacle, and to a still greater extent in the Temple, a tacit exception to the stringency of the Second Commandment seems to have been made in favor of the component parts of these cherubic figures. If Solomon was aware (as he surely must have been) of the existence of the law, “Thou shalt not make to thyself any graven image,” he must either have laid stress on the words “to thyself,” and have excused the brazen oxen which supported his great laver on the ground that they could not be turned into objects of worship, or he must have held, as Ezekiel apparently did, that the ox was the predominant form in the cherubic emblem. From the Vision of Ezekiel we see that the cherubim-like the “Immortalities” of the Apocalypse, which had faces of the ox, the eagle, the lion, and the man-were conceived of as “living creatures” upholding the sapphire Throne of God. They had wings, and the similitude of hands under their wings. They flashed to and fro like lightning in the midst of a great cloud, and an enfolding fire, and a rolling mass of amber-colored flame. Of the form of this “changeable hieroglyphic” we need say no more. Perhaps originally suggested by the wreathing fires and rolling storm clouds, which were regarded as immediate signs of the Divine proximity, the cherubim came to be regarded as the genius of the created universe in its richest perfection and energy, at once revealing and shrouding the Presence of God. Their eyes represent His omniscience, for “the eyes of the Lord are in every place”; their wings and straight feet represent the speed and fiery gliding of His omnipresence; each element of their fourfold shape indicates His love, His patience, His power, His sublimity. Their wheels imply that “the dread magnificence of the unintelligent creation” is under His entire control; and, as a whole, they symbolize the dazzling beauty of the universe, alike conscious and material. They were the ideal anima animantium-the perfection of existence emanating from and subject to the Divine Creator whose tender mercy is over all His works. Their function, when they are first introduced in the Book of Genesis, is at once vengeful and protective; vengeful of the violated law, protective of the treasure of life. They are here the Erinnyes of the Dawn, revealing and avenging the works of darkness. Their “dreadful faces and fiery arms” at the gate of Eden typify guilty awakenment, realized retribution, conscious alienation from God, the universe siding with His awakened anger.<\/p>\n (2) But when next they are mentioned, God says to Moses, “Thou shalt make a mercy-seat of pure gold, and thou shalt make two cherubim of gold at the two ends of the mercy-seat.” But for their presence on the mercy-seat how terrible would have been the symbolism of the Holy of Holies-Gods darkness, mans crime, a broken law! It would have represented Him who hath clouds and darkness round about Him, and dwelleth in darkness which no man can approach unto; and the Ark would only have treasured up, as a witness against mans apostasy, the shattered slabs of the words of Sinai. But over that Ark, and its saddening because dishallowed treasure, bent once more these mystic figures, these “cherubim of glory.” They bent down as though at once to protect with outspread wings, and to regard with awful contemplation, that mystic gift of a law promulgated to all nations as their moral heritage and as the revealed will of God. These are no longer cherubim of vengeance or awakened wrath, for they stand on the Capporeth, the “covering,” or “propitiatory” of the Ark. They gleamed out in the red light of the high priests golden brazier on the one day when human foot entered the darkness m which they were shrouded; and even by him they were but dimly discerned through the ascending wreaths of fragrant incense. But he stood before them, where, on their spreading wings, the light of the Divine presence was deemed to dwell; and with the blood of expiation he sprinkled seven times the mercy-seat over which these adoring figures leaned. The wrathful cherubim of the lost Eden had driven man from a treasure which he had forfeited; but these, though they guard the ten words of a law which man had broken, were cherubim of mercy and reconciliation. Those of Eden were armed with swords of flame; those of the Temple were reddened with the blood of forgiveness. Those typified a covenant destroyed and ended; these a covenant broken yet renewed. Those spoke of awakened wrath; these of covenanted mercy. Those kept men back from the Tree of Life; these guarded that which is a Tree of Life to them that love it.<\/p>\n Could the whole covenant of the law and the gospel have been symbolized more simply, yet with Diviner force? The Temple itself, with all its sacrifices, with all its service and ceremonial and all the gorgeous vestments of Aarons vestry, served but to teach the infinite worth of simple righteousness. The heart of the Mosaic legislation was nothing so poor, so paltry, so material as the promotion of liturgical Levitism, and the pomp of ritual, and the organization of priestly functions-as though these in themselves had any value in the sight of God. It lay in the lesson that “Obedience is better than sacrifice, and to hearken than the fat of rams.” The law of Moses-the ten words which constituted the inmost preciousness of his legislation-was, alas! a violated law. For the disobedient it had no message but the wrathful menace of death. But to show that God has not abandoned His disobedient children, but would still enable them to keep that law, and to repent for its transgression, the cherubim are there. Their presence on the propitiatory was meant to reveal the glory of the gospel. The high priest, who alone saw them on the Great Day of Israel, was a type of Him who, not with the blood of bulls and goats, but in His own blood (i.e., in the glory of the life outpoured for man), entered into Gods presence within the veil.<\/p>\n (3) In the dazzling living creatures before the throne in the Revelation of St. John, we see once more these cherubim of Eden, who, having indicated at the Fall an awful warning, and represented in the Tabernacle a blessed hope, symbolize, in the last book of the Bible, a Divine fulfillment. They are there no longer with fiery swords, in wrathful aspect, in repellent silence; but, gracious and beautiful, they join in the new song of the redeemed multitude under the shadow of the Tree of Life, to which all have free access in that recovered Eden. In the Temple-glimmering through the rising fumes of incense, which were the type of accepted prayer, their golden plumage sprinkled with the blood of the atoning sacrifice-they became a type both of all creation up to its most celestial beings, gazing in adoration on the will of God, and of all creation, in its groaning and travailing, restored through the precious blood that speaketh better things than the blood of Abel. Not all, of course, of these deep meanings were present to the souls of Israels worshippers; but the best of them might with joy see something of the things which we see when we say that in these glorious figures are summed up the three chief images of all Scripture: first, the Primaeval Dispensation, “In the day that thou eatest thereof, thou shalt surely die”; next, in the wilderness, “This do, and thou shalt live”; last of all, in the Gospel Dispensation, “Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred and tongue and people and nation, and hast made us unto our God kings and priests.”<\/p>\n And within the oracle he made two cherubims [of] olive tree, [each] ten cubits high. 23 30. Of the Cherubim within the oracle (2Ch 3:10-12) 23. And within the oracle he made two cherubims ] As the Hebrew word is already in the plural form, write cherubim. These cherubim were winged figures intended to represent … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 6:23”<\/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-8931","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8931","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=8931"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8931\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8931"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8931"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8931"}],"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: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"