8<\/strong>. And they drew out the staves<\/em> ] The verb either means transitively ‘to make long’ or intransitively ‘to be long,’ and the better rendering is ‘the staves were long.’ We are nowhere told how long the staves were made, but no doubt they were of considerable length that there might be no danger of the bearers touching the sacred coffer. Philippson ( die Israelitische Bibel<\/em>) says the old staves were ten cubits long, but that for this occasion, according to some Jewish commentators, new staves and longer ones had been made that more priests might take a share in the carrying. To join on easily to the following clause we must render the staves were so long<\/strong>.<\/p>\n that the ends of the staves were seen out in the holy<\/em> place] Instead of ‘out in’ the Hebrew has from<\/strong>, and the sense is that, somehow or other, the heads of the staves were to be seen by persons looking from the holy place towards the oracle. It is noteworthy that in 2Ch 5:9<\/span> it is said ‘the staves were seen from<\/em> the ark.’<\/p>\n and<\/em> [R.V. better, but<\/strong> ] they were not seen without<\/em> ] That is to say, when any one went towards the porch and stood at the entrance of the holy place, the heads of the staves were no longer visible. The whole description must refer to occasions when the entrance into the holy of holies was open, but why it is inserted it is hard to say, for it appears to explain nothing, and to be of itself somewhat inexplicable. The ark was not seen at all, but one standing near the division between the holy place and the most holy might at such a time see the ends of the staves, though if he were as far away as the length of the holy place, he could not see them. The phrase in 2Ch 5:9<\/span> would then signify that they were seen as they projected from<\/em> the ark.<\/p>\n and there they are unto this day<\/em> ] To have allowed these words to remain bespeaks a singularly close copyist. They appear also in the parallel passage in 2 Chronicles (1Ki 5:9<\/span>). They were no doubt written first when the Temple was still standing, but could not have been true either for the compiler of the Kings or of Chronicles. They are omitted by the LXX.<\/p>\n It was forbidden to withdraw the staves wholly from the rings (margin reference); but they appear to have been now drawn forward in such a way that their ends or heads could be seen from the holy place, or great chamber of the temple, though without their being visible from the porch or vestibule. Either the doorway into the holy of holies was not exactly opposite the ark, but a little on one side; or, though that doorway was in the middle, opposite the ark, the doorway from the porch into the main chamber was not opposite to it. In Assyrian temples the arrangement of the outer door, the inner door, and the sanctuary, seems to have been designedly such that a mere passer-by on the outside should not obtain even a glimpse of the shrine. It is suggested that the withdrawal of the staves was intended as a sign that the ark had reached the place of its rest, and was not to be borne about anymore.<\/P> There they are unto this day – <\/B>This is a quotation from an author who lived while the temple was still standing. See also 1Ki 9:21<\/span>.<\/P> <\/p>\n Verse 8<\/span>. And there they are unto this day.<\/B><\/I>] This proves that the book was written before the destruction of the first temple, but how long before we cannot tell.<\/P> <\/p>\n They drew out the staves; <\/B>not wholly, which was expressly forbidden, Exo 25:15<\/span>; Num 4:6<\/span>; but in part. <\/P> In the holy place; <\/B>either, first, Properly so called; which place was indeed <\/P> before the oracle, <\/B>But how then could it be said that they were not seen without, to wit, in the holy place? For that they should be seen without, to wit, in the court, was so ridiculous a conceit, that it had been absurd to suppose it, or to say any thing to prevent it. Nor is it much better what others say, that these ends of the staves did discover themselves through the veil, which they thrust forward, though they did not pierce through it; for neither in that case had they been seen; and besides, there was a wall as well as a veil in that place. Or rather, secondly, In the most holy place, which is oft called by way of eminency the holy place<\/I>, as Exo 29:30<\/span>; 39:1<\/span>; Lev 6:30<\/span>; 10:18<\/span>; 16:2<\/span>,16<\/span>,17<\/span>,20<\/span>. And the Hebrew words rendered before the oracle, may be as well rendered within the oracle<\/I>, the phrase al pene<\/I> being so used, Gen 1:2<\/span>, the Spirit of God moved upon the face of the waters<\/I>, i.e. in the waters, or in that confused heap of earth and water in which God was now working, that he might bring it into order and use; and Gen 1:20<\/span>, where it is well rendered in the open firmament of heaven<\/I>, i.e. of the air. And thus the whole is most true; they were seen out<\/I>, to wit, without the ark, and the cherubims which covered all the other parts, but they were not seen without the oracle, to wit, in the holy place, strictly so called; for how could they be seen there, when there was both a wall and a thick veil between that place and the oracle? And these staves were left in this posture, that the high priest might hereby be certainly guided to that very particular place where he was one day in a year to sprinkle blood, and to offer incense before the ark<\/I>, which otherwise he might mistake in that dark place, where the ark was wholly covered with the wings of the great cherubims, which stood between him and the ark when he entered thither. Some conceive that the door of the oracle stood always open, (which yet seems very improbable,) and that they who were near the door might see the ends of the staves, though by reason of the darkness of the place they could see nothing else there. <\/P> <\/p>\n 8. they drew out the staves<\/B>alittle way, so as to project (see on Ex25:15<\/span>; Nu 4:6<\/span>); and they wereleft in that position. The object was, that these projecting stavesmight serve as a guide to the high priest, in conducting him to thatplace where, once a year, he went to officiate before the ark;otherwise he might miss his way in the dark, the ark being whollyovershadowed by the wings of the cherubim.<\/P><\/p>\n And they drew out the staves<\/strong>,…. Not made them larger, as Ben Gersom, than those in the tabernacle of Moses, this place being larger than that; nor did they draw them wholly out, and lay them up in the sanctuary, there being no further use for them, the ark having now a fixed place, and not to be removed; which would have been contrary to<\/p>\n Ex 25:15<\/span> but they drew them out some little way:<\/p>\n that the ends of the staves were seen out in the holy place before the oracle<\/strong>; not in that part of the temple commonly called the holy place, in distinction from the most holy, for that seems to be denied in the next clause; nor could they be seen there, since there was a wall and a vail between them; though some think they might be seen when the door was opened, and the vail turned aside; and these also pushing against the vail, might be seen prominent, like the breasts of a woman under a covering, as the Jews express it; but the sense is, that the ends of these were seen out of the ark from under the wings of the cherubim, being a little drawn, in that part of the most holy place which is before the oracle or mercy seat:<\/p>\n and they were not seen without<\/strong>; neither quite out of the ark, nor without the most holy place, nor in the holy place; but were only seen by the high priest when he went in on the day of atonement, and served as a direction to him to go between them before the ark, and there perform his work t; which, through the darkness of the place, and the ark being covered with the wings of the cherubim, he could not otherwise discern the exact place where it stood:<\/p>\n and there they are unto this day<\/strong>: when the writer of this book lived, even in the same situation.<\/p>\n t Vid. Misn. Yoma, c. 5. sect. 1.<\/p>\n 8<\/strong>. <\/strong> Drew out the staves <\/strong> “That is, they drew the staves, after the ark was set down in the most holy place, so far forward, that their ends could be observed from the sanctuary by the elevations on the vail, which might be seen in the sanctuary itself, but not without. The object of this cannot be determined with certainty. Some of the rabbies were of opinion that by this means the high priest on the great day of atonement was enabled to enter between the staves directly before the ark.” Keil. <\/em> Others suggest that the drawing out of the staves was a sign that now at last the ark had reached “the place of its rest,” and was not to be carried about any more. Since the ends of the staves <\/strong> were visible from the holy place, it would certainly appear that the ark was placed lengthwise east and west within the oracle, for the staves which were on the longer sides of the ark would not have shown their ends by being drawn forward if they had extended north and south. <\/p>\n They were not seen without <\/strong> The darkness of the inner temple, and the golden altar between the place of these staves and the porch, would of course prevent their being seen by any except those who were in the holy place, and near by the golden altar. <\/p>\n Unto this day <\/strong> This must have been written before the destruction of Jerusalem, and is therefore evidence that this account of the dedication was written while the temple was yet standing. The compiler of Kings did not deem it necessary to erase this remark from the older document which he seems to have used.<\/p>\n 1Ki 8:8 And they drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day.<\/p>\n Ver. 8. That the ends of the staves were seen.<\/strong> ] These made a lane, as it were, for the high priest when he entered into the most holy place: and showed that there was an ark, though covered. <\/p>\n <\/p>\n And there they are unto this day,<\/strong> ] i.e., <\/em> Till the captivity of Babylon.<\/p>\n without = outside: i.e. outside the holy place. <\/p>\n unto this day: i.e. 1 Kings written while Temple was still standing; therefore before its destruction by Nebuchadnezzar, and before the Captivity. Compare 2Ch 5:9, and See 1Ki 9:21; 1Ki 12:19. 2Ki 8:22; 2Ki 10:27. <\/p>\n drew out the staves: Exo 25:14, Exo 25:15, Exo 37:4, Exo 37:5, Exo 40:20 <\/p>\n ends: Heb. heads <\/p>\n holy place: or, ark, as, 2Ch 5:9 <\/p>\n unto this day: Jos 4:9, Mat 28:15 <\/p>\n Reciprocal: Num 4:6 – the staves Num 4:20 – the holy things Deu 10:5 – there they 1Ch 15:15 – bare the ark<\/p>\n 8:8 And they {d} drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day.<\/p>\n (d) They drew them out only far enough to be seen, for they could not pull them out completely, Exo 25:15.<\/p>\n And they drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day. 8. And they drew out the staves ] The verb either means transitively ‘to make long’ or intransitively ‘to be … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 8:8”<\/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-9005","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9005","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=9005"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9005\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9005"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9005"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9005"}],"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: English Annotations on the Holy Bible by Matthew Poole<\/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: Whedon’s Commentary on the Old and New Testaments<\/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":"