1 Kings (3 Kings) 7
Commentary from 3 fathers
And king Solomon sent, and took Chiram out of Tyre,
ΚΑΙ ἀπέστειλεν ὁ βασιλεὺς Σαλωμὼν καὶ ἔλαβε τὸν Χιρὰμ ἐκ Τύρου,
И҆ до́мъ сво́й созда̀ соломѡ́нъ тремина́десѧть лѣ́ты, и҆ совершѝ соломѡ́нъ ве́сь до́мъ сво́й.
And he cast the two pillars for the porch of the house: eighteen cubits [was] the height of [each] pillar, and a circumference of fourteen cubits encompassed it, even the thickness of the pillar: the flutings [were] four fingers [wide], and thus [was] the other pillar [formed].
καὶ ἐχώνευσε τοὺς δύο στήλους τῷ αἰλὰμ τοῦ οἴκου, ὀκτωκαίδεκα πήχεις ὕψος τοῦ στύλου, καὶ περίμετρον τεσσαρεσκαίδεκα πήχεις ἐκύκλου αὐτόν, καὶ τὸ πάχος τοῦ στύλου τεσσάρων δακτύλων τὰ κοιλώματα, καὶ οὕτως ὁ στῦλος ὁ δεύτερος.
И҆ покры̀ дска́ми ке́дровыми до́мъ свы́ше над̾ страна́ми столпѡ́въ: и҆ число̀ столпѡ́въ четы́редесѧть и҆ пѧ́ть,
And he made two molten chapiters to put on the heads of the pillars: five cubits [was] the height of one chapiter, and five cubits [was] the height of the other chapiter
καὶ δύο ἐπιθέματα ἐποίησε δοῦναι ἐπὶ τὰς κεφαλὰς τῶν στύλων, χωνευτὰ χαλκᾶ· πέντε πήχεις τὸ ὕψος τοῦ ἐπιθέματος τοῦ ἑνός, καὶ πέντε πήχεις τὸ ὕψος τοῦ ἐπιθέματος τοῦ δευτέρου.
по пѧтина́десѧти рѧ́дъ: и҆ ѻ҆́конъ трѝ рѧда̀, и҆ кама́ра над̾ кама́рою трегꙋ́бѡ.
And he made two ornaments of net-work to cover the chapiters of the pillars; even a net for one chapiter, and a net for the other chapiter.
καὶ ἐποίησε δύο δίκτυα περικαλύψαι τὸ ἐπίθεμα τῶν στύλων, καὶ δίκτυον τῷ ἐπιθέματι τῷ ἑνί, καὶ δίκτυον τῷ ἐπιθέματι τῷ δευτέρῳ.
И҆ всѧ̑ двє́ри и҆ кама̑ры четвероꙋгѡ́льны притворе́ни: ѿ две́рїй над̾ две́рьми трегꙋ́бѡ.
And hanging work, two rows of brazen pomegranates, formed with net-work, hanging work, row upon row: and thus he framed [the ornaments] for the second chapiter.
καὶ ἔργον κρεμαστόν, δύο στίχοι ῥοῶν χαλκῶν δεδικτυωμένοι, ἔργον κρεμαστόν, στίχος ἐπὶ στίχον· καὶ οὕτως ἐποίησε τῷ ἐπιθέματι τῷ δευτέρῳ.
И҆ є҆ла́мъ столпѡ́въ, пѧтьдесѧ́тъ лакѡ́тъ въ долготꙋ̀, и҆ три́десѧть лакѡ́тъ въ широтꙋ̀ привѧ́зани ко є҆ла́мꙋ пред̾ лице́мъ и҆́хъ: и҆ столпѝ и҆ толстота̀ пред̾ лице́мъ тогѡ̀ є҆ла́ма.
And he set up the pillars of the porch of the temple: and he set up the one pillar, and called its name Jachum: and he set up the second pillar, and called its name Baas.
καὶ ἔστησε τοὺς στύλους τοῦ αἰλὰμ τοῦ ναοῦ· καὶ ἔστησε τὸν στῦλον τὸν ἕνα καὶ ἐπεκάλεσε τὸ ὄνομα αὐτοῦ ᾿Ιαχούμ· καὶ ἔστησε τὸν στῦλον τὸν δεύτερον καὶ ἐπεκάλεσε τὸ ὄνομα αὐτοῦ Βαάς.
И҆ є҆ла́мъ престо́лѡвъ и҆дѣ́же сꙋди́ти, є҆ла́мъ сꙋди́лища, и҆ покры̀ и҆̀ ѿ землѝ да́же до верха̀ дщи́цами ке́дровыми.
And on the heads of the pillars he made lily-work against the porch, of four cubits,
καὶ ἐπὶ τῶν κεφαλῶν τῶν στύλων ἔργον κρίνου κατὰ τὸ αἰλὰμ τεσσάρων πηχῶν.
И҆ до́мъ въ не́мже живѧ́ше, дво́ръ є҆ди́нъ распросте́ртъ си̑мъ по дѣ́лꙋ семꙋ̀: и҆ до́мъ созда̀ дще́ри фараѡ́ни, ю҆́же взѧ̀ соломѡ́нъ, по є҆ла́мꙋ семꙋ̀.
and a chamber over both the pillars, and above the sides an addition [equal to] the chamber in width.
καὶ μέλαθρον ἐπ᾿ ἀμφοτέρων τῶν στύλων, καὶ ἐπάνωθεν τῶν πλευρῶν ἐπίθεμα τὸ μέλαθρον τῷ πάχει.
Всѧ̑ сїѧ̑ бѧ́хꙋ ѿ ка́меней драгоцѣ́нныхъ и҆зва̑ѧна ѿ разстоѧ́нїѧ внꙋтрьꙋ́дꙋ, и҆ ѿ ѡ҆снова́нїѧ до кро́ва.
And he made the sea, ten cubits from one rim to the other, the same was completely circular round about: its height [was] five cubits, and its circumference thirty-three cubits.
καὶ ἐποίησε τὴν θάλασσαν δέκα ἐν πήχει ἀπὸ τοῦ χείλους αὐτῆς ἕως τοῦ χείλους αὐτῆς, στρογγύλον κύκλῳ τὸ αὐτό· πέντε ἐν πήχει τὸ ὕψος αὐτῆς, καὶ συνηγμένοι τρεῖς καὶ τριάκοντα ἐν πήχει ἐκύκλουν αὐτήν.
И҆ внѣꙋ́дꙋ ко дворꙋ̀ вели́комꙋ ѡ҆снова́номꙋ ка́менїемъ драги́мъ вели́кимъ, ка́менїемъ десѧтѝ лакѡ́тъ и҆ ѻ҆смѝ лакѡ́тъ,
And stays underneath its rim round about compassed it ten cubits round;
καὶ ὑποστηρίγματα ὑποκάτωθεν τοῦ χείλους αὐτῆς κυκλόθεν ἐκύκλουν αὐτήν, δέκα ἐν πήχει κυκλόθεν
и҆ съ верхꙋ̀ честны́мъ ка́менїемъ, по то́йже мѣ́рѣ несѣ́ченыхъ, и҆ ке́драми.
and its rim [was] as the work of the rim of a cup, a lily-flower, and the thickness of it [was] a span.
καὶ τὸ χεῖλος αὐτῆς ὡς ἔργον χείλους ποτηρίου, βλαστὸς κρίνου, καὶ τὸ πάχος αὐτοῦ παλαιστής.
Ѡ҆́крестъ двора̀ вели́кагѡ трѝ рѧда̀ нете́саныхъ, и҆ рѧ́дъ те́санагѡ ке́дра: и҆ созда̀ дво́ръ хра́ма внꙋ́треннѣйшїй притво́ра до́мꙋ сꙋ́щагѡ пред̾ лице́мъ хра́ма.
And [there were] twelve oxen under the sea: three looking to the north, and three looking to the west, and three looking to the south, and three looking to the east: and all their hinder parts [were] inward, and the sea [was] above upon them.
καὶ δώδεκα βόες ὑποκάτω τῆς θαλάσσης, οἱ τρεῖς ἐπιβλέποντες βορρᾶν καὶ οἱ τρεῖς ἐπιβλέποντες θάλασσαν καὶ οἱ τρεῖς ἐπιβλέποντες νότον καὶ οἱ τρεῖς ἐπιβλέποντες ἀνατολήν, καὶ πάντα τὰ ὀπίσθια εἰς τὸν οἶκον, καὶ ἡ θάλασσα ἐπ᾿ αὐτῶν ἐπάνωθεν.
И҆ посла̀ ца́рь соломѡ́нъ въ тѵ́ръ, и҆ взѧ̀ хїра́ма ѿ тѵ́ра,
13–14And this was done on account of the mystery. For the Tyrian craftsman whom Solomon employed to help in his work stands for the ministers of the word chosen from the Gentiles. The allusion to this man as a craftsman is a beautiful touch because he was the son of a widow of Israel, a person who is sometimes wont to be taken as prefiguring the church of the present day from whom her husband, namely, Christ, after having tasted death, rose and ascended into heaven, leaving her meanwhile to sojourn on the earth. However, there is no need to labor the explanation of how the sons of this widow are preachers since all the elect individually profess themselves children of the church. Also since in regard to these preachers of the New Testament a special promise is made in the words of the prophet: “Instead of your fathers, sons are born to you; you shall make them princes over all the earth.” Now Hiram did all Solomon’s work, that is to say, because the holy teachers, while they devote themselves faithfully to the ministry of the word, do indeed do the work of God, since by speaking outwardly they open the way of truth to those whom he himself has predestined to eternal life by enlightening them inwardly. “I,” he says, “planted, Apollo watered; but God gave the increase.” Moreover, he made the work of bronze because the energetic teacher seeks to entrust the word to those who … desire to receive it with reverence and keep it to the end, and who also by preaching to others do their utmost to spread more widely whatever right doctrine they have learned themselves; for it is common knowledge that bronze is a metal which is very durable and produces all kinds of sounds.
Of the Temple of Solomon 2.18.3
And he made ten brazen bases: five cubits [was] the length of one base, and four cubits the breadth of it, and its height [was] six cubits.
καὶ ἐποίησε δέκα μεχωνὼθ χαλκᾶς· πέντε πήχεις μῆκος τῆς μεχωνὼθ τῆς μιᾶς, καὶ τέσσαρες πήχεις τὸ πλάτος αὐτῆς, καὶ ἓξ ἐν πήχει τὸ ὕψος αὐτῆς.
сы́на жены̀ вдови́цы, и҆ то́й бѣ̀ ѿ колѣ́на нефѳалі́млѧ: и҆ ѻ҆те́цъ є҆гѡ̀ бѣ̀ мꙋ́жъ тѵ́рїнъ, дѣ́латель мѣ́ди, и҆ и҆спо́лненъ хꙋдо́жества и҆ ра́зꙋма и҆ вѣ́дѣнїѧ, є҆́же дѣ́лати всѧ́ко дѣ́ло мѣ́дѧное. И҆ приведо́ша є҆го̀ ко царю̀ соломѡ́нꙋ: и҆ сотворѝ всѧ̑ дѣла̀:
And this work of the bases [was] formed with a border and [there was] a border between the ledges.
καὶ τοῦτο τὸ ἔργον τῶν μεχωνὼθ συγκλειστὸν αὐτοῖς, καὶ συγκλειστὸν ἀνὰ μέσον τῶν ἐξεχομένων.
и҆ слїѧ̀ два̀ столпа̑ є҆ла́мꙋ хра́ма, ѻ҆смина́десѧти лакѡ́тъ высота̀ столпа̀, и҆ ѡ҆́крестъ мѣ́ра є҆гѡ̀ четырена́десѧтихъ лакѡ́тъ ѡ҆крꙋжа́ше є҆го̀ толстота̀ столпа̀: четы́рехъ пе́рстѡвъ вглꙋблє́нїѧ: та́кожде бѣ̀ и҆ вторы́й сто́лпъ:
Hence it is good that we are told that two bronze pillars of excellent and marvelous work were set up in this porch and that capitals worked to resemble lilies were placed on top of them. The pillars stood in front of the door of the temple because illustrious teachers, concerning whom the apostle says, “James and Cephas and John, who were reputed to be pillars,” precede the coming of our Redeemer, to bear testimony to the coming of the one who said, “I am the door; if anyone enters through me, he will be saved.” One of these [pillars] stood at the right of the door and the other at the left, because they foretold to the people of Israel, then fervent with divine faith and charity, the future incarnation of their Redeemer; and they proclaimed to the Gentiles, still as it were facing north, numb with the cold of unbelief, that this [door] was to be opened to make way for the entry of the Redeemer. That the capitals of the pillars were made by a workman to resemble lilies signifies that the entire import of the preaching [of James, Cephas and John] resounded with the clarity of everlasting happiness and promised that his glory would be seen by their hearers. He who existed as God before the ages became a human being at the end of the ages, so that like the flower of the lily he might have a golden color within and be white on the outside. For what is the significance of the glow of gold surrounded by whiteness except the brilliance of divinity in a human being? He first revealed this human being as brilliant because of his virtues, and after his death he clothed him in the snowy white splendor of incorruptibility.
Homilies on the Gospels 2.25
And upon their borders between the projection [were] lions, and oxen, and cherubs: and on the projections, even so above, and also below [were] the places of lions and oxen, hanging work.
καὶ ἐπὶ τὰ συγκλείσματα αὐτῶν ἀνὰ μέσον τῶν ἐξεχομένων λέοντες καὶ βόες καὶ Χερουβίμ, καὶ ἐπὶ τῶν ἐξεχομένων οὕτως· καὶ ἐπάνωθεν καὶ ὑποκάτωθεν τῶν λεόντων καὶ τῶν βοῶν χῶραι, ἔργον καταβάσεως
и҆ два̀ возложє́нїѧ сотворѝ, лежа́ти на глава́хъ столпѡ́въ и҆злїѧ̑ннаѧ ѿ мѣ́ди: пѧтѝ лакѡ́тъ высота̀ возложе́нїѧ є҆ди́нагѡ, и҆ пѧтѝ лакѡ́тъ высота̀ возложе́нїѧ втора́гѡ:
The tops of the pillars, that is, their highest part, are the hearts of faithful teachers whose God-centered thoughts guide all their actions and words as the head guides the members of the body. On the other hand, the two capitals that were placed on these pillar tops are the two Testaments, which holy teachers are totally bound both in mind and body to meditate and observe. It is appropriate, then, that both capitals were five cubits high because the Scripture of the Mosaic law comprises five books, and furthermore the entire collection of Old Testament writings embraces the five ages of the world. But the New Testament does not proclaim to us something different from what Moses and the prophets had said should be proclaimed: “If you believed Moses you would believe me, for he wrote of me.” For Moses wrote much about the Lord not only in figure but also quite plainly as when he relates what had been promised to Abraham in the Lord’s words: “In your seed shall the families of the earth bless themselves,” and when in his own words he says to the Israelites, “The Lord will raise up for you among your brothers a prophet like me; him you shall hear according to all things whatsoever he shall speak to you.” Of this prophecy the voice of the Father from heaven reminded the disciples when, as the Lord appeared to them in glory between Moses himself and Elijah on the holy mountain, it rang out, saying, “This is my beloved Son in whom I am well pleased; listen to him.” Therefore, with the admirable harmony of divine activity, the grace of the New Testament was hidden under the veil of the Old at first, but now the mysteries of the Old Testament are revealed by the light of the New, as if the reason why the capital of each of the two pillars was five cubits high was that it is manifest that the grace of the perfection of the gospel too is innate in the Old Testament whose mysteries are noted beforehand in the five books of the Law or are all comprised more fully in the five ages of the world; and so it happens that each eminent preacher, whether destined to be sent to the Jews or to the Gentiles, fortified with the harmonious testimony of the word of God, keeps the sure and correct rule of faith and conduct free from error, and in the course of his teaching he knows how to draw forth “out of his treasure house new things and old.” Not only do the Testaments harmonize with each other in their account of the divine mysteries, but also all the elect who are written about in the books of these Testaments are endowed with the one faith and are bound to each other by the same charity.
Of the Temple of Solomon 2.18.8
And [there were] four brazen wheels to one base; and [there were] brazen bases, and their four sides [answering to them], side pieces under the bases.
καὶ τέσσαρες τροχοὶ χαλκοῖ τῇ μεχωνὼθ τῇ μιᾷ, καὶ τὰ προσέχοντα χαλκᾶ καὶ τέσσαρα μέρη αὐτῶν, ὠμίαι ὑποκάτω τῶν λουτήρων.
и҆ сотворѝ двѣ̀ мрє́жи є҆́же покры́ти возложє́нїѧ столпѡ́въ: и҆ мре́жꙋ возложе́нїю є҆ди́номꙋ, и҆ мре́жꙋ возложе́нїю второ́мꙋ:
For the number seven is conventionally used to denote the grace of the Holy Spirit, as attested in the Apocalypse by John, who, after saying that he had seen “the lamb with seven horns and seven eyes,” went on to add, by way of explanation, “which are the seven spirits of God sent into the whole world.” This the prophet Isaiah more clearly explains when, speaking of the Lord who was to be born in the flesh, he says, “And the spirit of the Lord shall rest on him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness. And he shall be filled with the spirit of the fear of the Lord.” The reason why there were seven rows of net in both capitals is that it was through the grace of one and the same septiform Spirit that the Fathers of both Testaments received the privilege of election.
Of the Temple of Solomon 2.18.10
And [there were] axles in the wheels under the base. And the height of one wheel [was] a cubit and a half.
καὶ χεῖρες ἐν τοῖς τροχοῖς ἐν τῇ μεχωνώθ, καὶ τὸ ὕψος τοῦ τροχοῦ τοῦ ἑνὸς πήχεος καὶ ἡμίσους.
и҆ дѣ́ло ви́симо, два̀ рѧда̀ ꙗ҆́блѡкъ мѣ́дѧныхъ сомре́жєны, дѣ́ло ви́симо, рѧ́дъ над̾ рѧ́домъ: та́кожде сотворѝ возложе́нїю второ́мꙋ:
True, there were two rows of networks right around the capital, but both rows were repeated seven times over until the capital was encircled and the row rejoined itself after going full circle. Nor is the figure of the mystery obscured by the fact that there are two rows of network since it is well known that the virtue of love consists of two distinct aspects, namely, when we are bidden to love God with our whole heart, our whole mind and our whole strength and our neighbor as ourselves. But both of those rows have seven rows of nets because without the grace of the Holy Spirit neither God nor the neighbor can be loved. For the statement “because the love of God has been poured into our hearts through the Holy Spirit who has been given to us” remains true. But where the love of God is, there, assuredly, the love of the neighbor also is poured into the hearts of the faithful because, of course, the one cannot be had without the other. Furthermore, these networks were made to cover the capitals, that is, to encircle them completely, because, rightly understood, every page of holy Scripture echoes throughout with the sound of the grace of love and peace. For the capitals are indeed the volumes of the divine Word, the networks are the bonds of mutual love, and the capitals are covered with networks when the sacred words, if I may say so, are shown on all sides to be clothed with the gift of love. For even in the things that we do not understand in the Scriptures, love is abundantly in evidence.
Of the Temple of Solomon 2.18.11
And the work of the wheels [was] as the work of chariot wheels: their axles, and their felloes, and [the rest of] their work, [were] all molten.
καὶ τὸ ἔργον τῶν τροχῶν ἔργον τροχῶν ἅρματος· αἱ χεῖρες αὐτῶν καὶ οἱ νῶτοι αὐτῶν καὶ ἡ πραγματεία αὐτῶν, τὰ πάντα χωνευτά.
и҆ возложє́нїѧ на глава́хъ столпѡ́въ, подѡ́бна крі́нꙋ, ꙗ҆́коже во є҆ла́мѣ, четы́рехъ лакѡ́тъ:
What else can the lilies mean but the glory of the heavenly homeland and the beauty of immortality fragrant with the flowers of paradise? What else can the four cubits mean but the word of the gospel, which promises us entry into eternal happiness and shows us the road by which we may reach it? Therefore, when holy teachers show us the promised threshold of the heavenly kingdom in the four books of the holy gospel, it is as if the tops of the pillars display the lily work of four cubits that is on them. Taking this text literally, it should be noted that when the lily work on the capitals is recorded as having been of four cubits and the words “in height” or “in width” are not added, it is, of course, left to the reader’s judgment whether this ought to be understood as referring to height or to width. It is agreed beyond the slightest doubt that a pillar that a rope of twelve cubits spanned would be four cubits thick. For the circumference of every circle is three times the length of its diameter. Finally because the bronze sea was ten cubits in diameter, as we read in what follows, it was thirty cubits in circumference. But because the lily work is said to have been four cubits, whether this means in width or height, at all events, the meaning of the figure is clear, because it is only through the gospel that the voice most ardently longed for has sounded: “Do penance, for the kingdom of heaven is at hand.”
Of the Temple of Solomon 2.18.13
The four side pieces were at the four corners of each base; its shoulders [were formed] of the base.
αἱ τέσσαρες ὠμίαι ἐπὶ τῶν τεσσάρων γωνιῶν τῆς μεχωνὼθ τῆς μιᾶς, ἐκ τῆς μεχωνὼθ οἱ ὦμοι αὐτῆς.
и҆ строе́нїе над̾ ѻ҆бои́ми столпа́ми, и҆ свы́ше стра́нъ возложе́нїе строе́нїѧ, и҆ ꙗ҆́блокѡвъ двѣ́сти рѧдѡ́въ ѡ҆́колѡ на вторѣ́й главѣ̀.
We have said that the pomegranates were a type of either the whole church or of each individual believer, but the number one hundred that was originally applied to the right hand was sometimes apt to be used as a figure of eternal beatitude. There were twice this number of pomegranates around the second capital to suggest mystically that the people of both Testaments who were to be unified in Christ were to be brought in to receive the crown of eternal life. In keeping with this figure are the words written about the apostles fishing after the Lord’s resurrection when they saw him standing on the shore: “For they were not far from the land, but, as it were, two hundred cubits, dragging the net with the fish.” For the disciples indeed drag the net full of large fish for two hundred cubits to the Lord who is already on the shore showing the effects of his resurrection when holy preachers entrust the word of faith to both Jews and Gentiles and drag the elect of both peoples from the waves of this present world and lead them to the glory of the peace and immortality to come. The circumference, therefore, of the second capital has two rows of pomegranates when the sublimity of the heavenly kingdom assembles the elect of both peoples in one citadel of peace.
Of the Temple of Solomon 2.18.15
And on the top of the base half a cubit [was] the size of it, [there was] a circle on the top of the base, and [there was] the top of its spaces and its borders: and it was open at the top of its spaces.
καὶ ἐπὶ τῆς κεφαλῆς τῆς μεχωνὼθ ἥμισυ τοῦ πήχεος μέγεθος αὐτῆς στρογγύλον κύκλῳ ἐπὶ τῆς κεφαλῆς τῆς μεχωνώθ, καὶ ἀρχὴ χειρῶν αὐτῆς καὶ τὰ συγκλείσματα αὐτῆς, καὶ ἠνοίγετο ἐπὶ τὰς ἀρχὰς τῶν χειρῶν αὐτῆς.
И҆ поста́ви столпы̀ во є҆ла́мѣ хра́ма: и҆ поста́ви сто́лпъ є҆ди́нъ и҆ наречѐ и҆́мѧ є҆мꙋ̀ і҆ахꙋ́нъ, и҆ поста́ви сто́лпъ вторы́й и҆ наречѐ и҆́мѧ є҆мꙋ̀ воѡ́съ.
[The Scripture] calls the [pillar] on the south “Jachin,” indicating through it the humility of the priesthood; while the one on the north, called “Boaz,” signifies the power of kingship. It is possible that in Hebrew the two pillars indicate the two powers. The capitals at their top symbolize the power that is due to priests and kings and the weights of government, which are imposed on them. The sculptures, the lily work and the garlands of flowers signify the brightness and dignity of priesthood and kingship.
Books of Sessions 1 Kings 7:21
And its borders [were] cherubs, and lions, and palm-trees, upright, each [was] joined in front [and] within and round about.
καὶ τὰ συγκλείσματα αὐτῆς Χερουβὶμ καὶ λέοντες καὶ φοίνικες ἑστῶτα, ἐχόμενον ἕκαστον κατὰ πρόσωπον αὐτοῦ ἔσω καὶ τὰ κυκλόθεν.
И҆ на глава́хъ столпѡ́въ дѣ́ло крі́ново, и҆ сконча̀ дѣ́ло столпѡ́въ.
According to the same form he made all the ten bases, [even] one order and one measure to all.
κατ᾿ αὐτὴν ἐποίησε πάσας τὰς δέκα μεχωνώθ, τάξιν μίαν καὶ μέτρον ἐν πάσαις.
И҆ сотворѝ мо́ре лїѧ́но де́сѧть лакѡ́тъ ѿ кра́ѧ до кра́ѧ є҆гѡ̀, крꙋгло̀ ѡ҆́крестъ є҆гѡ̀: пѧ́ть лакѡ́тъ высота̀ є҆гѡ̀, и҆ ѡ҆б̾ѧ́тїе є҆гѡ̀ три́десѧть ла́ктей ѡ҆крꙋжа́ше є҆̀ ѡ҆́крестъ:
“He also made a molten sea of ten cubits from brim to brim, completely round.” This molten sea was made as a figure of the laver of salvation in which we are cleansed for the remission of our sins. For priests were washed in it, as the Chronicles assure us; but it is agreed that all the elect are called priests in a typological sense in the Scriptures since they are members of the high priest Jesus Christ. And rightly has Scripture given the name of sea to this vessel, in memory, that is, of the Red Sea in which once, through the destruction of the Egyptians and the deliverance of the people of God, the form of baptism was anticipated, as the apostle explains when he says, “that our fathers were all under the cloud and all passed through the sea, and all in Moses were baptized in the cloud and in the sea.” Now the sacrament of baptism both requires of us purity of life and promises us the glory of eternal life in the world to come, both of which things are denoted in this bronze sea in one sentence where it is said to be ten cubits from brim to brim. For by the Ten Commandments in the law the Lord expressed all that we must do. Likewise by the denarius he indicated the reward of good deeds when he foretold that it was to be given to those working in the vineyard. The reason why the sea was ten cubits from brim to brim was that the whole choir of the faithful from the first one baptized in the name of Jesus Christ to the last to believe and be baptized at the end of the world must enter on one and the same way of truth and hope for a common crown of righteousness from the Lord. It was completely circular in order to signify that the whole universe all the way around was to be cleansed in the laver of life from the filth of its sins.In this regard the remark is well made that “its height was five cubits,” because, of course, whatever fault we have committed with the sense of sight or hearing or smell or taste or touch, all this the grace of God washes away from us through the ablution of the life-giving font. But the remission of past sins is not enough if one does not thereafter devote oneself to good works; otherwise, if the devil, after leaving a person, sees such a one to be lacking in good actions, he comes back in greater numbers and makes “the last state of that person worse than the first.” Hence it is fittingly added, “And a line of thirty cubits compassed it all the way around.” For by the line can fittingly be meant the discipline of the heavenly precepts with which we are restrained from the indulgence of our passions since Scripture says that “a threefold cord is not easily broken.” [This is] because, of course, the observance of the commandments of God, which is established in the hearts of the elect by faith, hope and the love of an eternal reward, cannot be frustrated by any obstacle of temporal things. And the line encircles the sea when by works of piety we strive to enhance the sacrament of baptism that we have received. Now this line is aptly said to be three cubits long. For five times six make thirty. By the number six in which the Lord both made humankind when it did not exist and remade it when it had perished, our good actions are also rightly represented, and six is multiplied by five to make thirty, when we humbly subject all our bodily senses to divine things. However, there is also another sense in which we can quite appropriately take this number thirty as applying mystically to the sea. For three tens make thirty. And after the flood, from the issue of Noah’s three sons, the human race filled the whole expanse of the universe; for the tribe of Shem occupied Asia, Ham’s descendants occupied Africa, and the progeny of Japheth occupied Europe and the islands of the sea. And because, together with the performance of good works and the hope of heavenly rewards, the sacrament of baptism was to be administered to all the nations, it was fitting that a line of thirty cubits should encircle the sea, in which the water of baptism was prefigured. But it must also be said that the Lord at the age of thirty years came to the Jordan to be baptized by John. For since by his baptism that he received at the age of thirty he consecrated for us the water of the laver of salvation, it is right that a line should encircle the sea, which is a figure of our baptism, so that, by the gift of him who underwent baptism without sin, it might be signified that baptism was specifically given to all of us who believe in him for the remission of our sins.
Of the Temple of Solomon 2.19.1-3
And he made ten brazen lavers, each laver containing forty baths, [and] measuring four cubits, each laver [placed] on a several base throughout the ten bases.
καὶ ἐποίησε δέκα χυτροκαύλους χαλκοῦς, τεσσαράκοντα χοεῖς χωροῦντα τὸν ἕνα χυτρόκαυλον μετρήσει τεσσάρων πηχῶν· ὁ χυτρόκαυλος ὁ εἷς ἐπὶ τῆς μεχωνὼθ τῆς μιᾶς ταῖς δέκα μεχωνώθ.
и҆ подкрѣплє́нїѧ под̾ кра́емъ є҆гѡ̀ ѡ҆́крестъ, ѡ҆крꙋжа́хꙋ є҆̀ де́сѧть лакѡ́тъ ѡ҆́колѡ: два̀ рѧда̀ подкрѣпле́нїй сли̑ты во слїѧ́нїи є҆гѡ̀ стѡѧ́ща.
“And a carved work under its brim surrounded it, encircling the sea for ten cubits. There were two rows cast of chamfered sculptures.” Since it has been said above that a line of thirty cubits encircled the sea and it is now added that this carved work under the brim went around it for ten cubits, it is obvious from both accounts that the vessel was bent backwards and spread out like a bowl, because from a circumference of thirty cubits, which it measured at the brim, it narrowed to ten cubits. The chamfered sculpture is one that represents some historical events. Hence also the chamfered sculptures surrounding the sea rightly denote examples of former times that we must judiciously ponder to see by what works the saints have pleased God from the beginning and with what obstinacy the reprobate persisted in crimes and with what wickedness they perished because of their crimes; how in the beginning of the nascent world Cain was condemned for the malice of envy and Abel crowned for the merit of his uprightness; how Lamech was cursed for his adultery and murder and Enoch brought back to paradise for the grace of his piety; how after the flood Ham was detested by his father for his lack of filial piety and the peoples of Shem and Japheth were granted a perpetual blessing for their reverential obedience; how Abraham was made the heir of the divine promise in recognition of his faith while the numerous other nations were left in their ancestral unbelief; how when the Lord came in the flesh, Judea was rejected for the offense of unbelief and the Gentiles brought back to salvation by the grace of faith, and other things of the kind in both Testaments, which, when judiciously and devoutly contemplated, are of great profit to all earnest-minded people. And that perhaps is the reason why two orders of chamfered sculptures were made in the bronze sea, namely, that those who were immersed in the font of baptism may listen carefully to the stories of both Testaments; and the reason why they were ten cubits in circumference was that they might strive to imitate whomsoever they perceived in these stories to have been committed to carrying out the heavenly commands and totally rapt in the pursuit of heavenly rewards.
Of the Temple of Solomon 2.19.4
And he put five bases on the right side of the house, and five on the left side of the house: and the sea was placed on the right side of the house eastward in the direction of the south.
καὶ ἔθετο τὰς πέντε μεχωνὼθ ἀπὸ τῆς ὠμίας τοῦ οἴκου ἐκ δεξιῶν καὶ πέντε ἀπὸ τῆς ὠμίας τοῦ οἴκου ἐξ ἀριστερῶν· καὶ ἡ θάλασσα ἀπὸ τῆς ὠμίας τοῦ οἴκου ἐκ δεξιῶν κατ᾿ ἀνατολὰς ἀπὸ τοῦ κλίτους τοῦ νότου.
И҆ двана́десѧть волѡ́въ под̾ мо́ремъ, трѝ зрѧ́щїи на сѣ́веръ, и҆ трѝ зрѧ́щїи на ю҆́гъ, и҆ трѝ на за́падъ, и҆ трѝ на восто́къ, и҆ всѧ̑ за̑днѧѧ и҆́хъ внꙋтрьꙋ́дꙋ, и҆ мо́ре верхꙋ̀ и҆́хъ.
[The sea] is set on the oxen in order not to be defiled by the ground. The oxen allude to the perfect structure of the created world, because it was prescribed in the Law that this animal should be offered in sacrifice; at the same time, the nourishment of human beings reaches its maturity through the strength of the ox. Their number of twelve refers to the constant revolution of an entire year which is accomplished in twelve months. Through their division into groups of three, which are set toward each cardinal point, [the Scripture] alludes to the four seasons. Finally, “the interior of the house” is called “the space under the sea.” The water contained in the sea was used for the washing of the victims. It is possible that small ships and other objects, which are connected to the sea, were on it, and for this reason it was called “the sea.”
Books of Sessions 1 Kings 7:25
And Chiram made the caldrons, and the pans, and the bowls; and Chiram finished making all the works that he wrought for king Solomon in the house of the Lord:
καὶ ἐποίησε Χιρὰμ τοὺς λέβητας καὶ τὰς θερμάστρεις καὶ τὰς φιάλας, καὶ συνετέλεσε Χιρὰμ ποιῶν πάντα τὰ ἔργα, ἃ ἐποίησε τῷ βασιλεῖ Σαλωμὼν ἐν οἴκῳ Κυρίου,
И҆ ᲂу҆́стїе є҆гѡ̀ бѧ́ше ꙗ҆́кѡ ᲂу҆́стїе потирѧ̀ прозѧба́ющагѡ крі́на, и҆ толстота̀ є҆гѡ̀ на дла́нь.
For by the brim of a cup is expressed the taste of the Lord’s passion, and by the leaf of a crisped lily the glory of his resurrection is openly revealed. For that the chalice of his passion is indicated in the cup is attested by the Lord, who on approaching his passion prayed to his Father, saying, “Father, if you are willing, remove this chalice from me”; but the lily, which, in addition to the grace of a most pleasant fragrance, displayed a white color on the outside and a golden color on the inside, appositely suggests the glory of the resurrection of him who showed the disciples the immortality of his body externally and at the same time taught that there was within him a soul shining with divine light. One can also fittingly take the crisped lily as the “mediator of God and humankind” himself crowned with glory and honor on account of the suffering of his death, who prior to his passion was still, as it were, a closed lily and shone forth as an illustrious human being by reason of his signs and wonders, but after his resurrection and ascension showed himself to the citizens of the heavenly homeland a crisped lily because he showed forth in his assumed humanity the power of the divine glory that he had with the Father before the world was.
Of the Temple of Solomon 2.19.8
two pillars and the wreathen works of the pillars on the heads of the two pillars; and the two net-works to cover both the wreathen works of the flutings that were upon the pillars.
στύλους δύο καὶ τὰ στρεπτὰ τῶν στύλων ἐπὶ τῶν κεφαλῶν τῶν στύλων δύο καὶ τὰ δίκτυα δύο τοῦ καλύπτειν ἀμφότερα τὰ στρεπτὰ τῶν γλυφῶν τὰ ὄντα ἐπὶ τῶν στύλων,
И҆ сотворѝ де́сѧть мехѡнѡ́ѳѡвъ {подста́вѡвъ} мѣ́дѧныхъ, пѧ́ть лакѡ́тъ долгота̀ мехѡнѡ́ѳа є҆ди́нагѡ, и҆ четы́ри ла̑кти широта̀ є҆гѡ̀, и҆ ше́сть лакѡ́тъ высота̀ є҆гѡ̀:
However, that each of the bases was four cubits long and four cubits high is easy to understand. For the length refers to the patience of long endurance, the width to the expansiveness of love, the height to the hope of heavenly reward. Moreover, there are four principal virtues on which the rest of the structure of the virtues depends, namely, prudence, fortitude, temperance and justice, and the reason why the length and width of the bases was four cubits was that holy preachers, whether they endure outwardly the adversities of the world, the lengthy exile and present labors, or expand their heart in the love of their Creator and of their neighbors with inward joy, always pay attention to the virtues, that is, by prudently distinguishing between good things and evil, courageously bearing adversity, restraining their heart from its desire of pleasures and maintaining uprightness in their manner of acting. But the height of the bases is three cubits when, through the exercise of the virtues that they practice by the endurance of evils and the love of what is good, they strive with sustained resolve to attain the vision of the holy Trinity.
Of the Temple of Solomon 2.20.3
The four hundred pomegranates for both the net-works, two rows of pomegranates for one net-work, to cover both the wreathen works of the bases belonging to both pillars.
τὰς ροὰς τετρακοσίας ἀμφοτέροις τοῖς δικτύοις, δύο στίχοι ροῶν τῷ δικτύῳ τῷ ἑνὶ περικαλύπτειν ἀμφότερα τὰ ὄντα τὰ στρεπτὰ τῆς μεχωνὼθ ἐπ᾿ ἀμφοτέροις τοῖς στύλοις,
и҆ сїѐ дѣ́ло мехѡнѡ́ѳѡвъ, спое́ное ѡ҆ себѣ̀ и҆ спое́ное посредѣ̀ произница́ющихъ:
28–29Hence the surface of the bases was not level at any point, but whichever side one turned, it was carved with mystical figures because the minds of the saints, indeed their whole way of life, displays the charm of the virtues in everything, and not an empty or idle hour passes them by that they fail to have time for good works or words or, at all events, thoughts. They have little crowns carved on them when they yearn with untiring longing for entry into eternal life; they have ledges when, amid their longing for the life of heaven that is above, they never undo the bonds of fraternal intercourse that is at hand; they have lions between the little crowns and ledges when they so raise their minds to hope for heavenly things and so open them out to the love of their neighbor that they do not shirk the zealous exercise of stern denunciation on any sinners entrusted to their charge. In addition to lions, they have oxen when they employ even the invective of correction in a spirit of meekness, when, in the heat of rebuking, they never cease to have the cloven hoof of prudent action and word or to roll the words of divine reading around in the mouth as if ruminating on them. Finally, blessed Stephen, the one who was the pillar of excellence of the Lord’s temple, seemed to show the fierce teeth and claws of a lion when he said to his persecutors, “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit; which of the prophets did your fathers not persecute?” and so forth; but in saying this he showed how much of the compassion of bovine meekness he nurtured in his heart within, when, for these same persecutors raging to kill him, he knelt and said, “Lord, lay not this sin to their charge.” But because we can have neither hope of things eternal in heaven, nor love of neighbor on earth, nor the fervor of trenchant zeal nor the gentleness of compassionate restraint, without knowledge of the holy Scriptures, it is aptly remarked that after crown and ledges, after lions and oxen, cherubim too were carved. For it is generally accepted that cherubim are a type of sacred scripture, whether because the two cherubim on the propitiatory of the ark were fashioned as a figure of the two Testaments that sing in harmony of Christ or because the name itself means “much knowledge.”
Of the Temple of Solomon 2.20.5
And the ten bases, and the ten lavers upon the bases.
καὶ τὰ μεχωνὼθ δέκα καὶ τοὺς χυτροκαύλους δέκα ἐπὶ τῶν μεχωνὼθ
и҆ на спое́нїихъ и҆́хъ посредѣ̀ произница́ющихъ львы̀ и҆ волы̀ и҆ херꙋві́мы, и҆ над̾ произница́ющими, та́кожде и҆ свы́ше и҆ сни́зꙋ львѡ́въ и҆ волѡ́въ мѣста̀, дѣ́ло низхожде́нїѧ:
But amid these things we must understand that zeal for righteousness should be exercised against the wicked deeds of our neighbors in such a way that the virtue of gentleness is by no means abandoned in the fervor of severity. For the anger of a priest ought never to be hasty and disturbed, but rather tempered with the gravity of deliberation. And so we ought both to bear with those whom we correct and to correct those whom we bear with, lest if one of these two be lacking, the priestly action fail either in fervor or in gentleness. For this is why in the service of the temple, lions and oxen and cherubim were carved by sculptural work on the bases of the temple. For cherubim signifies fullness of knowledge. But what does it mean that on the bases lions are not made without oxen, nor oxen without lions? For what else do the bases in the temple represent but priests in the Church? Who, while they bear the burden of governance, carry, as it were in the manner of bases, a weight placed upon them. Therefore cherubim are depicted on the bases, because it is certainly fitting that the hearts of priests be filled with fullness of knowledge. By lions, moreover, the terror of severity is symbolized, while by oxen the patience of gentleness is represented. And so on the bases neither lions without oxen nor oxen without lions are depicted, because in the priestly heart the virtue of gentleness must always be preserved along with the terror of severity, so that gentleness may season anger, and that same gentleness, lest it perhaps become lax, may be kindled by zeal for severity.
Forty Gospel Homilies, Homily 17
And one sea, and the twelve oxen under the sea.
καὶ τὴν θάλασσαν μίαν καὶ τοὺς βόας δώδεκα ὑποκάτω τῆς θαλάσσης
и҆ четы́ри коле́са мѣ̑дна и҆ мехѡнѡ́ѳꙋ коемꙋ́ждо, и҆ придержа̑нїѧ мѣ̑дѧна, и҆ четы́ри ча̑сти и҆́хъ, и҆ ра́мена и҆́хъ под̾ ᲂу҆мыва́льницами, и҆ ра́мена слїѧ̑наѧ ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ коегѡ́ждо прилежа́ще.
The four wheels are the four books of the Gospels, which are very aptly compared with wheels because, just as the wheel’s whirling motion can travel with the greatest rapidity wherever it is steered, so with the Lord’s help through the instrumentality of the apostles the word of the gospel filled all the regions of the world in a short space; as the wheel raises from the earth the chariot laid on it, and when raised carries it where the driver steers it, so the preaching of the gospel lifts up the minds of the elect from earthly cravings to heavenly desires and, having lifted them up, guides them to progress in good works or to the ministry of preaching, in whichever direction the helping grace of the Spirit wills. For since, in the text that follows, it says that “they were the kind of wheels usually designed for a chariot,” and moreover, we read of the saints, “The chariot of God is attended by ten thousands; thousands of them that rejoice,” why, then, is it that the wheels of the bases are compared with the wheels of chariots, unless it is that one and the same word of the gospel makes some of those whom it teaches chariots of God and others pillars of God’s temple?
Of the Temple of Solomon 2.20.7
And the caldrons, and pans, and bowls, and all the furniture, which Chiram made for king Solomon for the house of the Lord: and [there were] eight and forty pillars of the house of the king and of the house of the Lord: all the works of the king which Chiram made were entirely of brass.
καὶ τοὺς λέβητας καὶ τὰς θερμάστρεις καὶ τὰς φιάλας καὶ πάντα τὰ σκεύη, ἃ ἐποίησε Χιρὰμ τῷ βασιλεῖ Σαλωμὼν τῷ οἴκῳ Κυρίου· καὶ οἱ στῦλοι τεσσαράκοντα καὶ ὀκτὼ τοῦ οἴκου τοῦ βασιλέως καὶ τοῦ οἴκου Κυρίου. πάντα τὰ ἔργα τοῦ βασιλέως, ἃ ἐποίησε Χιράμ, χαλκᾶ ἄρδην·
И҆ ᲂу҆ста̀ є҆гѡ̀ внꙋ́трь главы̀, и҆ вы́ше є҆ди́нагѡ ла́ктѧ, и҆ ᲂу҆ста̀ є҆гѡ̀ крꙋ̑гла: дѣ́ло та́кожде ла́ктѧ є҆ди́нагѡ и҆ по́лъ ла́ктѧ: и҆ на ᲂу҆ста́хъ є҆гѡ̀ и҆зваѧ̑нїѧ, и҆ междꙋстѡ́лпїѧ и҆́хъ четвероꙋгѡ́льна, а҆ не крꙋ̑гла.
31–32The mouth of the laver was one cubit on account of the unity of confession and faith because we are all baptized in the confession of the Father and the Son and the Holy Spirit, as the apostle says: “One Lord, one faith, one baptism, one God and Father of all.” And the mouth itself was at the top of the capital to teach that the way to the heavenly kingdom had been opened to us through baptism. But the actual laver was a cubit and a half in size, in view, no doubt, of the perfection of good works and the beginning of contemplation. For the whole cubit in the laver denotes the perfection of good works.
Of the Temple of Solomon 2.20.9
There was no reckoning of the brass of which he made all these works, from the very great abundance, there was no end of the weight of the brass.
οὐκ ἦν σταθμὸς τοῦ χαλκοῦ, οὗ ἐποίησε πάντα τὰ ἔργα ταῦτα, ἐκ πλήθους σφόδρα· οὐκ ἦν τέρμα τῶν σταθμῶν τοῦ χαλκοῦ.
И҆ четы́ри коле́са под̾ междꙋсто́лпїѧми, и҆ рꙋ́цѣ въ колесѣ́хъ въ мехѡнѡ́ѳѣ: и҆ высота̀ є҆ди́нагѡ колеса̀ ла́коть и҆ по́лъ.
In the country round about Jordan did he cast them, in the clay land between Socchoth and Sira.
ἐν τῷ περιοίκῳ τοῦ ᾿Ιορδάνου ἐχώνευσεν αὐτὰ ἐν τῷ πάχει τῆς γῆς ἀνὰ μέσον Σοκχὼθ καὶ ἀνὰ μέσον Σειρά.
И҆ дѣ́ло коле́съ, ꙗ҆́кѡ дѣ́ло коле́съ колесни́цы: рꙋ́цѣ и҆́хъ и҆ вы̑и и҆́хъ, и҆ хребты̀ и҆́хъ и҆ дѣ̑ланїѧ и҆́хъ всѧ̑ лїѧ̑на.
And king Solomon took the furniture which [Chiram] made for the house of the Lord, the golden altar, and the golden table of shewbread.
καὶ ἔδωκεν ὁ βασιλεὺς Σαλωμὼν τὰ σκεύη, ἃ ἐποίησεν, ἐν οἴκῳ Κυρίου, τὸ θυσιαστήριον τὸ χρυσοῦν καὶ τὴν τράπεζαν, ἐφ᾿ ἧς οἱ ἄρτοι τῆς προσφορᾶς, χρυσῆν,
Четы́ри ра́мена на четы́рехъ ᲂу҆глѣ́хъ мехѡнѡ́ѳа є҆ди́нагѡ, и҆ ѿ мехѡнѡ́ѳа ра́мена є҆гѡ̀.
And [he put] the five candlesticks on the left, and five on the right in front of the oracle, [being] of pure gold, and the lamp-stands, and the lamps, and the snuffers of gold.
καὶ τὰς λυχνίας πέντε ἐξ ἀριστερῶν καὶ πέντε ἐκ δεξιῶν κατὰ πρόσωπον τοῦ δαβίρ, χρυσᾶς συγκλειομένας, καὶ τὰ λαμπάδια καὶ τοὺς λύχνους καὶ τὰς ἐπαρυστρίδας χρυσᾶς
И҆ на главѣ̀ мехѡнѡ́ѳа по́лъ ла́ктѧ вели́чество є҆гѡ̀, крꙋгло̀ ѡ҆́крестъ над̾ главо́ю мехѡнѡ́ѳовою: и҆ нача́ло рꙋ́къ є҆гѡ̀ и҆ спаѧ̑нїѧ є҆гѡ̀ ѿ негѡ̀: и҆ ѿверза́шесѧ въ нача́лѣхъ рꙋ́къ свои́хъ.
And [there were made] the porches, and the nails, and the bowls, and the spoons, and the golden censers, of pure gold: and the panels of the doors of the innermost part of the house, [even] the holy of holies, and the golden doors of the temple.
καὶ τὰ πρόθυρα καὶ οἱ ἧλοι καὶ αἱ φιάλαι καὶ τὰ τρυβλία καὶ αἱ θυΐσκαι χρυσαῖ, σύγκλειστα, καὶ τὰ θυρώματα τῶν θυρῶν τοῦ οἴκου τοῦ ἐσωτάτου, ἁγίου τῶν ἁγίων, καὶ τὰς θύρας τοῦ ναοῦ χρυσᾶς.
И҆ спаѧ̑нїѧ є҆гѡ̀ подѡ́бїѧ херꙋві́мѡвъ и҆ львѡ́въ и҆ фі́нїкѡвъ стѡѧ́щаѧ, держа́щеесѧ ко́еждо проти́вꙋ лица̀ є҆гѡ̀ внꙋ́трь и҆ ѡ҆́крестъ.
So the work of the house of the Lord which Solomon wrought was finished; and Solomon brought in the holy things of David his father, and all the holy things of Solomon; he put the silver, and the gold, and the furniture, into the treasures of the house of the Lord.
καὶ ἀνεπληρώθη πᾶν τὸ ἔργον, ὃ ἐποίησε Σαλωμὼν οἴκου Κυρίου, καὶ εἰσήνεγκε Σαλωμὼν τὰ ἅγια Δαυὶδ τοῦ πατρὸς αὐτοῦ καὶ πάντα τὰ ἅγια Σαλωμών, τὸ ἀργύριον καὶ τὸ χρυσίον καὶ τὰ σκεύη, ἔδωκεν εἰς τοὺς θησαυροὺς οἴκου Κυρίου.
По томꙋ́жде сотворѝ всѧ̑ де́сѧть мехѡнѡ́ѳы, по чи́нꙋ є҆ди́номꙋ и҆ по мѣ́рѣ є҆ди́нѣй, мѣ́ра є҆ди́на всѣ̑мъ.
[See Appendix ] And Solomon built a house for himself in thirteen years.
Καὶ τὸν οἶκον ἑαυτῷ ᾠκοδόμησε Σαλωμὼν τρισκαίδεκα ἔτεσι.
И҆ сотворѝ де́сѧть коно́бѡвъ мѣ́дѧныхъ вмѣща́ющихъ по четы́редесѧти мѣ́ръ во є҆ди́нъ коно́бъ, мѣ́рою четы́рехъ ла́ктей: коно́бъ є҆ди́нъ на ко́емждо мехѡнѡ́ѳѣ, ѿ десѧтѝ мехѡнѡ́ѳѡвъ.
The number forty conventionally typifies great perfection because, of course, four tens make forty; now there are ten precepts whereby our whole code of conduct is laid down in the divine law, but four books of the Gospels in which entry into our heavenly homeland was opened to us through the plan of the Lord’s incarnation. And because all who are involved in the ministry of sacred baptism must, together with the faith and mysteries of the gospel, show the fruits of upright conduct, it is fitting that each of the lavers in which the whole burnt offerings were washed should hold forty baths.
Of the Temple of Solomon 2.20.12
And he built the house with the wood of Libanus; its length [was] a hundred cubits, and its breadth [was] fifty cubits, and its height [was] of thirty cubits, and [it was made] with three rows of cedar pillars, and the pillars had side-pieces of cedar.
καὶ ᾠκοδόμησε τὸν οἶκον δρυμῷ τοῦ Λιβάνου· ἑκατὸν πήχεις μῆκος αὐτοῦ, καὶ πεντήκοντα πήχεις πλάτος αὐτοῦ, καὶ τριάκοντα πηχῶν ὕψος αὐτοῦ· καὶ τριῶν στίχων στύλων κεδρίνων, καὶ ὠμίαι κέδριναι τοῖς στύλοις.
И҆ поста́ви пѧ́ть мехѡнѡ́ѳѡвъ по деснѣ́й странѣ̀ хра́ма на восто́къ, и҆ пѧ́ть по лѣ́вѣй странѣ̀ хра́ма: и҆ мо́ре ѿ страны̀ хра́ма ѡ҆деснꙋ́ю на восто́ки въ ᲂу҆́глѣ полꙋ́деннѣмъ.
“And the sea he set on the right side of the temple facing the east southwards.” And this was placed in the same court to the east. His words, “on the right side of the temple,” he repeats when he says “southwards.” For those who entered the court from the east had first to turn southwards, where the sea stood in the very corner ready for the priests to wash; then, as they proceeded inside, they were met by lavers placed on either side for washing the victims; inside these was a bronze dais five cubits long and five cubits wide and three cubits high, on which Solomon stood when dedicating the temple; then as they proceeded further they came to the altar of burnt offering facing the south side of the court, then the temple porticoes or vestibule in which were bronze pillars around the door of the temple. Therefore, the fact that he placed the sea at the right side of the temple signifies that it is through the bath of baptism we must reach the kingdom of heaven, which is properly represented by the term “right hand.” For “he who believes and is baptized shall be saved.” For where right as well as left hand are taken in the positive sense, they indicate either Judea and the Gentiles, as we have said above in the explanation of the bases, or the present and future life of the church, or the happy and sad things of the world, or something of the sort, but where the right hand by itself is used in the positive sense, it more frequently stands for eternal joys. But the fact that he made the sea face eastwards has virtually the same significance, namely, that the splendor of eternal glory is revealed to us through the bath of the holy font; the fact that it was at the south side of the court signifies that the faithful are apt to be kindled into a blazing fire of genuine love through the reception of the Holy Spirit, for in the Scriptures the heat of the noonday sun customarily meant the ardor of love and the light of the Holy Spirit, through whom this love is poured forth in the hearts of the elect.
Of the Temple of Solomon 2.20.15
And he formed the house with chambers above on the sides of the pillars, and the number of the pillars [was each] row forty and five,
καὶ ἐφάτνωσε τὸν οἶκον ἄνωθεν ἐπὶ τῶν πλευρῶν τῶν στύλων, καὶ ὁ ἀριθμὸς τῶν στύλων τεσσαράκοντα καὶ πέντε ὁ στίχος·
И҆ сотворѝ хїра́мъ коно́бы и҆ тепли̑цы и҆ фїа́лы: и҆ сконча̀ хїра́мъ всѧ̑ дѣла̀ творѧ̀, ꙗ҆̀же творѧ́ше царе́ви соломѡ́нꙋ во хра́мѣ гдⷭ҇ни:
and [there were] three chambers, and space against space in three rows.
καὶ μέλαθρα τρία καὶ χώρα ἐπὶ χώραν τρισσῶς·
стѡлпа̀ два̀, и҆ ѡ҆бви̑тїѧ столпѡ́въ над̾ глава́ми столпѡ́въ два̀: и҆ мрє́жи двѣ̀, є҆́же покрыва́ти ѻ҆́ба ѡ҆бви̑тїѧ и҆зва́ѧныхъ, ꙗ҆̀же на столпѣ́хъ сꙋ́ть:
And all the doors and spaces formed like chambers [were] square, and from door to door [was a correspondence] in three rows.
καὶ πάντα τὰ θυρώματα καὶ αἱ χῶραι τετράγωνοι μεμελαθρωμέναι καὶ ἀπὸ τοῦ θυρώματος ἐπὶ θύραν τρισσῶς.
ꙗ҆́блокѡвъ мѣ́дѧныхъ четы́реста ѻ҆бѣ́ма мре́жема, два̀ рѧда̀ ꙗ҆́блокѡвъ мре́жи є҆ди́нѣй, покрыва́ти ѻ҆́ба ѡ҆бви̑тїѧ мехѡнѡ́ѳа, ꙗ҆̀же на ѻ҆бои́хъ столпѣ́хъ:
And [he made] the porch of the pillars, [they were] fifty [cubits] long and fifty broad, the porch joining them in front; and the [other] pillars and the thick beam [were] in front of the house by the porches.
καὶ τὸ αἰλὰμ τῶν στύλων πεντήκοντα μῆκος καὶ πεντήκοντα ἐν πλάτει, ἐζυγωμένα, αἰλὰμ ἐπὶ πρόσωπον αὐτῶν, καὶ στῦλοι καὶ πάχος ἐπὶ πρόσωπον αὐτῆς τοῖς αἰλαμμίμ.
и҆ мехѡнѡ́ѳѡвъ де́сѧть и҆ коно́бѡвъ де́сѧть на мехѡнѡ́ѳѣ:
And [there was] the Porch of seats where he would judge, the porch of judgment.
καὶ τὸ αἰλὰμ τῶν θρόνων, οὗ κρινεῖ ἐκεῖ, αἰλὰμ τοῦ κριτηρίου.
и҆ мо́ре є҆ди́но, и҆ волѡ́въ двана́десѧть под̾ мо́ремъ:
And their house where he would dwell, [had] one court communicating with these according to this work; and [he built] the house for the daughter of Pharao whom Solomon had taken, according to this porch.
καὶ ὁ οἶκος αὐτῶν, ἐν ᾧ καθήσεται ἐκεῖ, αὐλὴ μία ἐξελισσομένη τούτοις κατὰ τὸ ἔργον τοῦτο· καὶ οἶκον τῇ θυγατρὶ Φαραώ, ἣν ἔλαβε Σαλωμών, κατὰ τὸ αἰλὰμ τοῦτο.
и҆ коно́бы и҆ тепли̑цы и҆ фїа́лы, и҆ всѧ̑ сосꙋ́ды, ꙗ҆̀же сотворѝ хїра́мъ царю̀ соломѡ́нꙋ во хра́мѣ гдⷭ҇ни: и҆ столпѡ́въ четы́редесѧть и҆ ѻ҆́смь до́мꙋ царе́ва и҆ до́мꙋ гдⷭ҇нѧ: всѧ̑ дѣла̀ царє́ва, ꙗ҆̀же сотворѝ хїра́мъ, бы́ша мѣ̑дѧна всѧ̑.
45–46It is appropriate that the vessels of the Lord’s house were cast in the region of the Jordan, namely, in the river in which our Lord deigned to be baptized and by his immersion in the waves of its waters changed the element for us into a bath for sins. For every baptism of the faithful in which they are consecrated to the Lord is celebrated on the model of his baptism whereby he himself sanctified the waters. It is proper that the vessels of the Lord’s house should have been made in the country of the Jordan, for there is no other way for us to become vessels of election and mercy than by looking to his baptism that he underwent in that river and making sure that we too are washed in that life-giving river. However, it must be noted that he says these vessels were made not only in the country around the Jordan but also in its plains to signify the multiplication of the faithful that was to take place not only in Judea but also in the wide world of all the nations in fulfillment of the prophecy that says, “The plains and everything in them will rejoice.”
Of the Temple of Solomon 2.21.1
All these [were] of costly stones, sculptured at intervals within even from the foundation even to the top, and outward to the great court,
πάντα ταῦτα ἐκ λίθων τιμίων κεκολαμμένα ἐκ διαστήματος ἔσωθεν καὶ ἐκ τοῦ θεμελίου ἕως τῶν γεισῶν καὶ ἔξωθεν εἰς τὴν αὐλὴν τὴν μεγάλην
Бли́з̾ і҆ѻрда́на слїѧ̀ и҆̀хъ ца́рь въ толстотѣ̀ землѝ, междꙋ̀ сокхѡ́ѳомъ и҆ междꙋ̀ сїра́момъ.
founded with large costly stones, stones of ten cubits and eight cubits [long].
τὴν τεθεμελιωμένην ἐν τιμίοις λίθοις μεγάλοις, λίθοις δεκαπήχεσι καὶ τοῖς ὀκταπήχεσι,
Не бѣ̀ вѣ́са мѣ́ди, ѿ неѧ́же творѧ́ше всѧ̑ дѣла̀ сїѧ̑, ѿ мно́жества ѕѣлѡ̀, не бѣ̀ предѣ́ла вѣ́сꙋ мѣ́ди.
And above with costly stones, according to the measure of hewn stones, and with cedars.
καὶ ἐπάνωθεν τιμίοις κατὰ τὸ μέτρον ἀπελεκήτων καὶ κέδροις.
И҆ дадѐ ца́рь соломѡ́нъ всѧ̑ сосꙋ́ды, ꙗ҆̀же сотворѝ во хра́мъ гдⷭ҇ень: ѻ҆лта́рь златы́й и҆ трапе́зꙋ, на не́йже хлѣ́бы приноше́нїѧ, златꙋ́ю,
The table of gold is the sacred Scripture, rich in the light of spiritual understanding of which the psalmist says to the Lord, “You have prepared a table before me in the presence of those who afflict me.” For lest our enemies who afflict us should divert us into the path of error, our Creator has prepared for us a table of knowledge to strengthen us in the true faith. For the loaves of proposition are the holy teachers whose salutary words or works, anyone who searches in the divine pages will find proposed to us as a model for living. Hence it was prescribed in Exodus that twelve of these loaves be made, that is, on account of the twelve apostles through whose ministry both the New Testament Scripture was written and the mysteries of the Old Testament revealed by the condescension of the Lord. That is to say, this number designates not only these apostles but also all who, by proclaiming the word, administer the nourishment of life to the faithful, because, of course, all follow the same norm of teaching as the apostles received from the Lord.
Of the Temple of Solomon 2.22.4
[There were] three rows of hewn [stones] round about the great hall, and a row of sculptured cedar: and Solomon finished all his house.
τῆς αὐλῆς τῆς μεγάλης κύκλῳ τρεῖς στίχοι ἀπελεκήτων καὶ στίχος κεκολαμμένης κέδρου. καὶ συνετέλεσε Σαλωμὼν ὅλον τὸν οἶκον αὐτοῦ.
и҆ свѣ́щники пѧ́ть ѡ҆деснꙋ́ю и҆ пѧ́ть ѡ҆шꙋ́юю пред̾ лице́мъ даві́ра (ст҃а̑ѧ ст҃ы́хъ) златы̑ѧ спа̑ѧны, и҆ лампа̑ды, и҆ свѣти́льники, и҆ щипцы̀ златы̑ѧ,
For just as the tables are rightly used as a type of holy Scripture because they both minister righteousness to those hungering for the bread of the word and bear the vessels of the heavenly ministry, that is, they propose for our imitation the actions of the righteous, so also by these lampstands the words of God are symbolized, that is, because they give the light of wisdom to the erring. That is why the psalmist says, “A lamp to my feet,” and so forth; that, too, is why Solomon says, “Because the commandment is a lamp, and the law a light.” Moreover, the reason why five lampstands were placed on the right and five on the left is quite easy to see from our discussion of the tables. But when he said five on the right and five on the left, he added fittingly: “over against the oracle.” For the oracle, where the ark was, as has often been said, stands for the way to the heavenly homeland: “where Christ is seated at the right hand of God,” privy, that is, to his Father’s secrets. And the temple lampstands of gold were placed opposite the oracle because the words of God always have in view the abode of the heavenly city that they may instill into our hearts the knowledge and desire of it and inflame those who take their fleshy origin from the earth to long for and to merit a place of everlasting abode in heaven.
Of the Temple of Solomon 2.24.1
the son of a widow woman; and he [was] of the tribe of Nephthalim, and his father [was] a Tyrian; a worker in brass, and accomplished in art and skill and knowledge to work every work in brass: and he was brought in to king Solomon, and he wrought all the works.
υἱὸν γυναικὸς χήρας, καὶ οὗτος ἀπὸ τῆς φυλῆς τῆς Νεφθαλίμ, καὶ ὁ πατὴρ αὐτοῦ ἀνὴρ Τύριος, τέκτων χαλκοῦ καὶ πεπληρωμένος τῆς τέχνης καὶ συνέσεως καὶ ἐπιγνώσεως τοῦ ποιεῖν πᾶν ἔργον ἐν χαλκῷ· καὶ εἰσηνέχθη πρὸς τὸν βασιλέα Σαλωμὼν καὶ ἐποίησε πάντα τὰ ἔργα.
И҆ созда̀ до́мъ дре́вомъ лїва́нскимъ, сто̀ лакѡ́тъ долгота̀ є҆гѡ̀, и҆ три́десѧть лакѡ́тъ высота̀ є҆гѡ̀, и҆ пѧтьдесѧ́тъ лакѡ́тъ широта̀ є҆гѡ̀, и҆ трѝ рѧ́ды столпѡ́въ ке́дровыхъ, и҆ ра́мена ке́дрѡва столпѡ́мъ.