133
2 Chronicles 7:1 does not necessarily imply that there was a second manifestation of "the glory of
Jehovah."
134
It is certainly a fact, that this circumstance is not mentioned in the narrative in the Book of Kings. But
from this it is a very long and venturesome step to the conclusion, that this is an addition or interpolation on
the part of the writer or editor of the Books of Chronicles, the more so as "Kings" and "Chronicles"
alternately record or omit other important events.
135
Canon Rawlinson (Speaker's Commentary, 2. p. 533) has shown, by numerous quotations, that these
sacrifices were not out of proportion to others recorded in antiquity. As to the time necessarily occupied in
these sacrifices, we have the historical notice of Josephus (Jewish War, 6. 9, 3), that on one occasion not
fewer than 256,000 Passover lambs were offered, the time occupied being just three hours of an afternoon. It
is also to be borne in mind that the killing and preparing of the sacrifices was not necessarily the duty of
priests or even Levites, the strictly priestly function being only that of sprinkling the blood. Lastly, we are
distinctly informed (1 Kings 8:64) that supplementary altars - besides the great altar of burnt offering - were
used on this occasion.
136
We are expressly told in ver. 62, that these offerings were brought not only by the king but by all Israel.
137
The Feast of Tabernacles lasted seven days and closed on the afternoon of the eighth with the clausura
or solemn dismissal (comp. Leviticus 23:33-39).
138
The above would give a new view of the taking of the fortress of Jebus by Joab. There undoubtedly
existed a subterranean watercourse dug through the solid rock on which Jebus stood on Ophel, leading
down to the "En -Rogel," or "Fountain of the Virgin." It is suggested, that with the connivance of Araunah,
Joab undertook the daring feat of climbing up into Jebus by this "gutter," and opening the gates to his
comrades. This would also account for the presence of the Jebusite Araunah on the neighboring Moriah
during the later years of David's reign, and explain the somewhat difficult passage, 2 Samuel 5:8. Comp.
Warren's Recovery of Jerusalem pp. 244-255.
139
In the description of Jerusalem and of Solomon's palace, I have largely availed myself of the Article in
Riehm's Hand-Worterb. d. Bibl. A1terth. Part 8. pp. 679-683, with which compare Unruh, Das alte Jerusalem.
140
Comp. the admirable article of Mr. Twistleton, in Smith's Bibl. Dict. in., pp. 1428-1430.
141
The expression "he burnt incense" (1 Kings 9:25) has been regarded by Keil as a mistranslation - the text
only implying the burning of the sacrifices. Bahr, more satisfactorily, refers it to the burning of incense on
the great altar which accompanied all meat-offerings (Leviticus 2:1, 2). But on no consideration can it be
supposed to imply, that Solomon arrogated to himself the priestly function of burning incense on the golden
altar in the Holy Place (Thenius). How such an idea can be harmonized with the theory of the later origin of
these books may be left to its advocates to explain.
142
The derivation and meaning of the name are in dispute. Probably it is equivalent to "as nothing."
143
This view is, however, opposed by some critics, though, as I think, on insufficient grounds.
144
According to 2 Chronicles 8:18, by a clerical error ( n for k ), 450 talents.
145
Critics are generally agreed that Tarshish is the Tartessus of Spain. This was the great place for the
export of silver, and a central depot whence the imports from Africa, such as sandal-wood, ivory, ebony,
apes, and peacocks, would be shipped to all parts of the world. Compare here the very conclusive reasoning
of Canon Rawlinson, u.s. pp. 545, 546.