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1 Kings 6:1. In the four hundred and eightieth year after the children of Israel came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, he began to build the church of the Lord. The year of the foundation of Solomon's Temple was 480 (according to LXX - 440) after the exodus of the Jews from Egypt. Here, for the first time in the Bible, we encounter a specific chronological date for an entire period of biblical history. This date, however, apparently does not agree: a) with the chronology of the period of judges according to the book of Judges, and b) with the testimony of the book (Acts 13:20) about the duration of the period of judges. The sum of the years mentioned in the book of Judges of the enslavement of the Jews by foreign nations and the years of the reign of the judges is 410 years; adding here the number of years of the reign of Moses - Joshua (65 years), Saul-David (60 years) and the first 4 years of Solomon's reign, we get 129, in total for the named period - the reign of Moses and Joshua (65 years), Saul (according to (Acts 13:21) 40 years), David and the first years of Solomon - 599 years. ; according to I. Flavius ​​(Judaic Ancients VIII, 3, 1), - 592 years or (Judaic Ancients XX, 10, Against Apion II, 2) 612 liters. With all this, the date of the indicated period can be easily reduced to the figure indicated in the text (1 Kings 6:1), if we take into account that during the period of the judges there were more than once simultaneous enslavements in different parts of Palestine (cf. Judges 10:7), and the enslavement of one part of the country - with peace in the rest of it, so that the total sum of the years of the period of the judges may be reduced to 300 or somewhat more (Philippson, D. Israelitische Bibel II, 133). In any case, the very certainty of the date in question, and even the month when the foundation of the church took place, is named, vouches for the accuracy of the date of the Hebrew text and translations. On the contrary, the date is LXX and slav. transl.: 440 is not confirmed either by ancient manuscripts of the original text or by translations, and may be due to the confusion of Hebrew letters. Q mem (40) and S pe (80) 3. “Ziv” (according to Khald. Targ. “month of the shine of flowers”), after the captivity received the name “Yar”, the second (after Nissan) month of the Jewish civil year, corresponds to most of our May. 1 Kings 6:2. The church that King Solomon built for the Lord was sixty cubits long, twenty cubits wide, and thirty cubits high, 1 Kings 6:3. and the porch in front of the church was twenty cubits long, according to the width of the church, and ten cubits wide in front of the church. The Temple of Solomon, which replaced the tabernacle of Moses and is essentially similar to it in the main parts of its structure, is named in Jewish tradition similar to the tabernacle: bet (“house” primarily), hekap (church, palace), beg-gaolam (“eternal house”), bet-bekhira (“chosen house”), etc. The location of the church is on Mount Moriah (2 Chron. 3:1 cf. 2 Kings 24:18), deliberately equalized and planned for the church (I. Flav. Jewish Ancients XV, 11, 3; VIII, 3, 2). The dimensions of the main body of the church, its length, width and height, as well as the side extensions to the church (6th century), are expressed in cubits; cubit, Hebrew amma, precisely in its greatest, most ancient measure (and this measure is what cubit is meant when calculating the church buildings of Solomon: 2 Chronicles 3:3), called “a man’s cubit” (amma ish Deut. 3:11), in biblical science (since the discovery of the so-called Siloam inscription in 1880) is considered equal to 11 4/5 Vershok. Therefore, the width of the church is 20 l. will be approximately 15 arshins (14 3/4 arsh.), height 30 l. – about 22 arch., length 60 l. 4 – about 45 arsh.; all these figures represented the internal dimension of the church (and not along its outer side, where the church appeared on an enlarged scale in all directions). In general, the church differs: a) the sanctuary itself is made up of two parts: the Holy Place and the Holy of Holies; b) external and internal courtyard and c) extensions of various kinds. The church was oriented in the correct relation to the 4 cardinal points: the front, or entrance, side was facing east - towards the Kidron stream; the back part of the church, where the Holy of Holies was located, was facing west - “not to the east, so that those praying would not worship the rising Sun, but the Lord of the Sun” (Blessed Theodoret, question 23); two longitudinal walls with extensions faced north and south. The tabernacle also had a similar position (Ex. 26:18–23). Adjacent to the eastern, entrance side of the main building of the church was a vestibule, ulam. LXX: αιλάμ, Vulg.: porticum (verse 3; (2 Chronicles 3:4)) – 20 cubits in length corresponding to the width of the main building, 10 l. width, with a height that is probably the same as the height of the entire body, building, i.e. 30 cubits (according to (2 Chronicles 3:4) erroneously - 120 l.; according to the Alexandrian list LXX, according to the translation of Syriac, Arabic - 20 cubits). 1 Kings 6:4. And he made lattice windows in the house, blind with slopes. The structure of the church windows is unknown, but, probably, like in houses in the east in general, they were lattice and expanded inward, Heb.: shekufim veatumim. LXX: πορακυπτονμένας κρυπτάς, Vulg.: obliquas. According to the Talmudic legend (Baba batra 54th century), the ancient Jews had two types of windows: the so-called small Egyptian ones and the larger Tyrian ones. In the annexes, which served, by the way, as a place for preparing priests for divine services, the windows could be of considerable size, but in the Holy Place of the church there was twilight, and in the Holy of Holies there was complete mysterious darkness (cf. 1 Kings 8:12). In contrast to the windows of houses, often huge (a person could walk through): (Josh. 2:15; 1 Kings 19:12; 2 Kings 9:30–33), with bars that rose and opened, the windows of the church were solid-lattice, serving not so much for illuminating the church, but for ventilation (cf. Prof. A. A. Olesnitsky. Old Testament Church, p. 249–250). 1 Kings 6:5. And he made an extension around the walls of the church, around the church and the church *; and made the side rooms all around. 1 Kings 6:6. The lower tier of the extension was five cubits wide, the middle was six cubits wide, and the third was seven cubits wide; for ledges were made around the church from the outside so that the extension would not touch the walls of the church. “Davir” 5 – the name of the Holy of Holies (fn. v. (1 Kings 6:16,19–23,31), according to Gesenius, means the rear (from dabar, to be behind) its position in the church opposite, according to the LXX translation and the Alexandrian list κρημαστὴριον and Vulg. oraculum, – producing this name, obviously, from dabar, to speak, to proclaim, express the idea of the self-revelation of God over the Ark of the Covenant. Around the main building of the church, excluding only the eastern, entrance side of it, there were extensions, yatsia - side rooms, tselaot, in LXX: μέλαθρα (in I. Flavius: οῖκοι), Vulg.: tabulata, located in 3 floors. “Together with the church, other small buildings were built outside it, which surrounded the main building, so that not a single Levite could touch the walls of the church... In the same small buildings built around the church, utensils for the divine service were stored” (Blessed Theodoret, question 23, there was a common entrance to these extensions, it is believed (see E. Riehm. Handwortierbuch des). biblischen Aiterthums, 2A., Bd. II, s. 1656), from the south, from the priest of Ezekiel (Ezekiel 41:11) from the north and south. According to Josephus (Jewish Ancients VIII, 3, 2), “the entire extension reached half of the main building of the entire church, the upper half of which was not surrounded by such extensions.” Based on (Ezek.41:6), the number of these rooms is determined to be 33 or 30 (12 on the north and south sides and 6 on the west). The great treasures of the Old Testament church were kept in them (1 Kings 7:51,15:15; 2 Chronicles 5:1). 1 Kings 6:7. When the church was built, hewn stones were used for the building; neither a hammer, nor an adze, nor any other iron tool was heard in the church during its construction. If some work - finishing wood and stone - was carried out far in Lebanon, then other work - foundry - was carried out in the Jordan Valley in the place between Succoth and Tsartan (1 Kings 7:46; 2 Chronicles 4:17), i.e. in the place closest to Jerusalem where the brick earth and sand necessary for foundry work could be found. Thus, at the site where the church was built, according to the biblical expression, no hammer, no ax, or other weapon was heard (see Prof. Olesnitsky, Old Testament Church, p. 214). Least of all, however, it follows from this that the church was wooden (opinion of Stieglitz, Schnaase, Grineisen) or that its walls were wooden frames filled with stones (opinion of the rabbis): in fact, the stone walls were only lined with cedar wood (v. 15), hence the figurative expression: “you yourselves, like living stones, are being built into a spiritual house” (1 Pet. 2:5). 1 Kings 6:8. The entrance to the middle tier was on the right side of the church. They went up the round stairs to the middle tier, and from the middle to the third. The entrance to the middle chamber of the lower floor annexes was on the right side (south, as mentioned), from here the twisted staircases beullim, LXX: ἑλικτὴ ἀνάβαβις, Aquila: κοχλίαι, Vulg.: cochlea) made of mahogany (2 Chronicles 9:11) led into second and then to third floors. 1 Kings 6:9. And he built the church, and finished it, and covered the church with cedar planks. The roof of the church, namely the main building itself and its extensions, was wooden, cedar; in its shape it was by no means gable (opinion of Lundius): ancient Hebrew architecture does not know such a form of roof, and the Bible speaks only of a flat roof with a parapet (Deut. 22:8); Gebim (v. 9) – not vaults, as some believed, but boards and beams. Only Herod’s church already had a roof, apparently of a slot-like shape (I. Flav. Judean. War V, 5:6). 1 Kings 6:10. And he added side rooms to the whole church, five cubits high; they were attached to the church using cedar logs. LXX: ? Olesnitsky, it is not said here that there was a mixture of wood and stone in the solid wall during its laying, but only that the finished stone wall was lined with wood (Old history church, pp. 240–241). The height of 5 cubits is shown for each of the 3 floors (v. 6) of the extensions, so that the total height of the side rooms of the church was 15 cubits, trace. was half the total height of the church itself (v. 2). The width of the rooms on each floor was different: in the lower - 5 l., on average - 6 l., in the upper - 7 l. (v. 6). The roof of the extensions, like the church (v. 9), was undoubtedly horizontal. 1 Kings 6:11. And the word of the Lord came to Solomon, and it was said to him: 1 Kings 6:12. behold, you are building a church; If you will walk in My statutes, and do according to My statutes, and keep all My commandments, walking in them, then I will fulfill My word on you, which I spoke to David your father, 1 Kings 6:13. and I will dwell among the children of Israel, and will not forsake my people Israel. Not the direct revelation of God to Solomon, but given through the prophet (1 Kings 3:5,9:2), which apparently took place during the construction of the church and was probably caused by some manifestation on the part of Solomon even then of instability in the “statutes, definitions and commandments” of Jehovah; only under the condition of Solomon’s faithfulness are they promised the fulfillment of the promises given to David (2 Samuel 7:8,12; 1 Chronicles 22:10) about the grace-filled presence of Jehovah in the people of Israel, and together in the church of His name that is being built. 1 Kings 6:15. And he lined the inside walls of the church with cedar planks; from the floor of the church to the ceiling, the interior was lined with wood and the floor of the church was covered with cypress boards. The custom of covering stone walls with wooden planks and then with metal (gold), according to art history, was widespread in ancient Eastern architecture. So in Solomon’s Temple, its entire interior, from floor to ceiling, was lined with wood: the walls and ceiling were cedar, and the floor was cypress, and everything was covered with pure gold (21st century), and according to (2 Chronicles 3:6) - with precious stones. 1 Kings 6:16. And he built a wall at the back of the church, twenty cubits from the edge, and lined the walls and ceiling with cedar planks, and built an oracle for the Holy of Holies. The Holy of Holies was separated from the front of the church or Holy Place by a wooden, cedar wall, and not a stone one, as was sometimes believed on the foundation (Ezek. 41:3–4); There was no stone wall here and in Herod’s church (in the Tabernacle of Moses, only a curtain separated both parts of the church (Ex. 26:33)). The height of the intermediate wall between the Holy of Holies and the Holy Place was, of course, equal to the total height of the church, that is, it had 30 cubits. Davir (for the meaning of the word, see above, note to article 5) is a rare name instead of the usual “kodesh kodashim”, the Holy of Holies; the cubic capacity of the latter is indicated below, art. 20. 1 Kings 6:17. Forty cubits was the church, that is, the front part of the church. The holy, or front part of the church (minus 20 cubits for the davir) was 40 cubits in length; 3/4 of this value is 30 l. made up its height, 1/2 - 20 l. – width. As the largest part of the church, the Holy Place is called by the name of the whole church: hekal, ναός, templum. 1 Kings 6:18. The likenesses of cucumbers and blossoming flowers were carved on the cedars inside the church; everything was covered with cedar; no stone was visible. (Compare verse 29). The wooden planks that covered the walls of the church were nowhere visible, as were the stones: the wood was covered everywhere with gold and carvings. This carving (among the Greeks κοιλαν άγλυφα) consisted of deeply in-depth outlines of a famous painting that never protruded above the plane of the wall (in the form of a relief). The subjects of the paintings were cherubs (vv. 29, 32), palm trees (ibid.), coloquintes - a kind of wild cucumbers, and blossoming flowers, probably lilies (cf. 1 Kings 7:19,22,26). About cherubs, their idea and symbolism, see Commentaries. Bible., vol. I, p. 27 and 163 and more in the book by A. Glagolev “The Old Testament Biblical Teaching about Angels” (Kyiv. 1900), p. 417–512. The palm tree is a symbol of beauty, greatness and moral perfection (Ps. 91:13), but at the same time it is also the emblem of Israel, which is why on Roman coins minted for the loot taken during the destruction of Jerusalem, captive Judea (“ludaea capta”) was depicted as a palm tree. Colocynths and flowers had a secondary decorative value, surrounding a field of cherubs and palm trees (see A. A. Olesnitsky, Old Testament Church, pp. 298–300). 1 Kings 6:19. He prepared David inside the church in order to place there the ark of the covenant of the Lord. 1 Kings 6:20. And the oracle was twenty cubits long, twenty cubits wide, and twenty cubits high; he overlaid it with pure gold; He also overlaid the cedar altar. The main purpose of the davir, or Holy of Holies, was to be the storage place for the Ark of the Covenant. In shape and volume, the davir was a regular cube; in all three dimensions the davir was 20 cubits. The question of how the special height of the 20-liter davir was related is unclear and controversial in science. to the total height of the church 30 l.? According to one opinion (Stieglitz, Grineisen, Vopoe, Wiener), the davir had its own separate roof of 10 liters. below the roof of the Saint and the temple, by analogy with pagan temples, for example, Egyptian, where the adyton - the back of the temple - was lower than the cella - the front of the temple - and had a special roof. But the pagan adyton, by its very idea, was not organically connected with the cella and therefore was separated from it by transitional chambers; on the contrary, the davir was organically connected to the front part of the temple, and therefore separating it under a special roof was inappropriate; lowering the davir in comparison with the Holy Place would contradict the idea of ​​the davir as the most important and holiest place of the temple. According to another explanation, the Holy Place and the Holy of Holies, with the same external height, had different internal heights: the Holy One is 30 liters, while the Holy of Holies is only 20 liters, since the upper space above it is 10 liters. was separated by a special ceiling and formed an entresol, Heb. aliyot (2 Chronicles 3:9), Greek. υπερῶον, and this “upper room” appears either as open to the Holy One (Schnaase, Ewald) - like the upper part of the altars above the iconostasis in Orthodox churches, or as a closed chamber (Girt, Keil, etc.), something like a sacred archive in the church. But such a superstructure would spoil the view, there was no way into this supposed room and there could not be, and there was no need for such an archive: sacred vessels and generally objects used during worship were stored in the church itself, and spare or old ones could be stored in side annexes at the church (cf. 1 Kings 7:51). Rather, one can assume (Prof. Olesnitsky) the existence of a special one, in 10 liters. height, a blind basement under the Holy of Holies: this basement floor could cover a rock or the top of Mount Moriah (cf. I. Flav. Jewish Ancients. VIII, 3, 2), increasing the base of the temple for the Holy of Holies, which was thus the most elevated part of the church, and the entrance to it could only be by steps (Prof. Olesnitsky, op. cit. p. 229). According to Jewish tradition (according to Kimhi, Maimonides, etc.), the Holy of Holies stood on the spot where Abraham sacrificed Isaac. 1 Kings 6:21. And Solomon overlaid the inside of the church with pure gold, and stretched out the golden chains before the oracle, and overlaid it with gold. The always closed doors (v. 31) from the Holy Place to the Most Holy Place were enclosed and, as it were, sealed with the help of special golden chains that descended along the wall of the Holy of Holies, establishing the motionless position of the closed doors and thus serving as a symbol of the sealed secret of the Holy of Holies (cf. Eze. 7:22); the chains had the meaning of those mysterious seals that no one could remove until the appearance of the Lamb of God (Rev. 5:1). (See A. A. Olesnitsky, Old Testament Church, p. 297). End of 21st century LXX has the addition: ἕος συντελείας παντὸς τοῦ οῖκου, glor.: “until the end of the whole church”; This addition, apparently, is not justified by the context of the speech, and is a later gloss. 1 Kings 6:22. He overlaid the entire church with gold, the entire church to the end, and the entire altar that was before the oracle, he overlaid it with gold. “The altar ... before the oracle” is the altar of incense in the Holy Place. 1 Kings 6:23. And in the oracle he made two cherubim of olive wood, ten cubits high. 1 Kings 6:24. One wing of the cherub was five cubits long, and the other wing of the cherub was five cubits long; ten cubits were from one end of his wings to the other end of his wings. 1 Kings 6:25. There was another cherub ten cubits high; Both cherubs were of the same size and appearance. 1 Kings 6:26. The height of one cherub was ten cubits, and so was the other cherub. 1 Kings 6:27. And he placed the cherubim in the midst of the interior of the church. The wings of the cherubim were spread out, and the wing of one touched one wall, and the wing of the other cherub touched another wall; their other wings met wing to wing in the middle of the church. 1 Kings 6:28. And he overlaid the cherubim with gold. 1 Kings 6:29. And on all the walls of the church all around he made carvings of cherubim and palm trees and blossoming flowers, inside and outside. Two colossal, 10 cubits in height, figures of cherubs in the Holy of Holies of the church were made of olive wood (as it is more durable). If in the Holy of Holies of the Tabernacle of Moses one pair of cherubim was placed on the Ark of the Covenant, so that the wings of these cherubim overshadowed the upper part of the ark, called “Kapporeth” (Exodus 25:18–22,37:7–9), then in the Temple of Solomon the Ark of the Covenant with cherubim on it was overshadowed by another pair of new ones, colossal (10 cubits high) figures of cherubim, spreading their wings so that the edges of the outer wings touched the walls, and the inner wings bent over the ark (cf. 2 Chronicles 3:10-13). According to their meaning, the cherubim of the Holy of Holies (tabernacle and church) stood in direct relation to the gracious presence of Jehovah here, which explains the Old Testament poetic epithet of Jehovah “sitting on the cherubim”, Hebrew: yoshev (gak) cherub (1 Sam. 4:4; 2 Sam. 6:2; Ps. 79:2, 98:1 ). In other biblical places, cherubim appear as living beings of the highest order among creatures and, just as in the tabernacle and church, certainly in closest relation to the manifestation of the glory of God in the created world; Thus, they act: a) as guardians of paradise (Gen.3:24; Ezek.28:14–16) and b) as bearers of God in revelations and theophany (Ps.17:11; 2Kings.22:11), especially in the visions of the prophet Ezekiel (Ezekiel 1:4–24, 9:3,10:4) and Ap. John the Evangelist (Rev.4:7). Neither the mythological understanding of cherubs (in Rome and others), nor the symbolic ones (in Behr and others) is consistent with this, and on the contrary, the church-traditional view of cherubs as angels of the highest rank has all the force. See prof. for more details. A. A. Olesnitsky, Old Testament Church, p. 153–173 and Fr. A. Glagoleva, Old Testament biblical teaching about angels, p. 416–513. 1 Kings 6:31. For the entrance to the davir, he made doors from olive wood, with pentagonal jambs. 1 Kings 6:32. On the two halves of the doors of olive wood he carved cherubs and palm trees and blossoming flowers and overlaid them with gold; covered both the cherubim and the palm trees with gold. 1 Kings 6:33. And at the entrance to the church he made square doorposts of olive wood, 1 Kings 6:34. and two doors of cypress wood; both halves of one door were movable, and both halves of the other door were movable. 1 Kings 6:35. And he carved cherubs and palm trees and blossoming flowers on them and overlaid them with gold. Entrances to the Most Holy Place (vv. 31–33) and the Holy Place (vv. 34–35). The entrance to the Holy of Holies was made of a door made of olive wood, in a pier, 4 cubits wide (half the width of the wall) of 2 halves, one on the outside, the other on the inside of the door's embrasure. This door had some decoration, Heb.: ayl, LXX: κρίομα, lat. frons - a type of capital. At the door there was a curtain (2 Chron. 3:14; Matt. 27:51) and chains (v. 21). Like the walls, the doors were decorated with gilded carvings of cherubs, palm trees, and flowers. The entrance to the Holy Place consisted of a double double door of cypress wood with a square frame or jambs of olive wood - also carved. 1 Kings 6:36. And he built a courtyard of three rows of hewn stones and a row of cedar beams. The “inner” (Heb. penimit) court, otherwise “priestly” (2 Chron. 4:9), or “upper” (Jer. 36:10), in contrast to the outer, or “great” (2 Chr. 4:9), called “lower” (Ezek. 40:18–19), assigned for the people and separated from the first by a low wall (2 Chr. 7:3). In Herod's temple there was also a courtyard of the pagans. The dimensions of the courtyard, or vestibule, are indicated in Art. 3. Here stood the altar of burnt offerings, the so-called “sea of ​​brass” (1 Kings 2:35, 2 Kings 25:13; 1 Chronicles 18:8) and so on. 1 Kings 6:37. In the fourth year, in the month Ziph [in the second month], he laid the foundation of the church of the Lord, 1 Kings 6:38. and in the eleventh year, in the month of Bule - this is the eighth month - he finished the church with all its accessories and according to all its plans; It took seven years to build it. “Bul” is the ancient Canaanite name for the 8th month of the Hebrew year (late October and most of November), which later received the name “Marheshvan”. The Temple of Solomon took 7.5 years to build, which, compared to the duration of construction of the famous colossal structures of antiquity, seems to be a very short period of time. According to Pliny (Hist. Nat 36, 12), all of Asia took 200 years to build the church of Diana of Ephesus. The same is known about the Egyptian pyramids. For more details on the chronological date (1 Kings 6:1), see I. Spassky, Study on Biblical Chronology, p. 85–115 In the accepted Greek t. LXX vm. 60 is worth 40, τεσσαράκονια, which can only refer to the Holy One (v. 17), but in most Greek. Golmez's texts are ´εξὴκοντα, 60; so in Slavic-Russian. Office for the Holy of Holies According to the translation by Archimandrite Makaria (Glukhareva): “rear most holy compartment.” You might be interested in: