Page:03.BCOT.KD.HistoricalBooks.B.vol.3.LaterProphets.djvu/331

The building of the temple. - 2Ch 3:1-3. The statements as to the place where the temple was built (2Ch 3:1) are found here only. Mount Moriah is manifestly the mountain in the land of Moriah where Abraham was to have sacrificed his son Isaac (Gen 22:2), which had received the name המּוריּה, i.e., “the appearance of Jahve,” from that event. It is the mountain which lies to the north-east of Zion, now called Haram after the most sacred mosque of the Mohammedans, which is built there; cf. Rosen, das Haram von Jerusalem, Gotha 1866. לד נראה אשׁר is usually translated: “which was pointed out to David his father.” But ראה has not in Niphal the signification “to be pointed out,” which is peculiar to the Hophal (cf. Exo 25:40; Exo 26:30; Deu 4:35, etc.); it means only “to be seen,” “to let oneself be seen,” to appear, especially used of appearances of God. It cannot be shown to be anywhere used of a place which lets itself be seen, or appears to one. We must therefore translate: “on mount Moriah, where He had appeared to David his father.” The unexpressed subject יהוה is easily supplied from the context; and with אשׁר בּהר, “on the mountain where,” cf. אשׁר בּמּקום, Gen 35:13., and Ew. §331, c, 3. הכין אשׁר is separated from what precedes, and connected with what follows, by the Athnach under אביהוּ, and is translated, after the lxx, Vulg., and Syr., as a hyperbaton thus: “in the place where David had prepared,” scil. the building of the temple by the laying up of the materials there (1Ch 22:5; 1Ch 29:2). But there are no proper analogies to such a hyperbaton, since Jer 14:1 and Jer 46:1 are differently constituted. Berth. therefore is of opinion that our text can only signify, “which temple he prepared on the place of David,” and that this reading cannot be the original, because הכין occurs elsewhere only of David's activity in preparing for the building of the temple, and “place of David” cannot, without further ceremony, mean the place which David had chosen. He would therefore transpose the words thus: דויד הכין אשׁר בּמקום. But this conjecture is by no means certain. In the first place, the mere transposition of the words is not sufficient; we must also alter בּמקום into בּמּקום, to get the required sense; and, further, Bertheau's reasons are not conclusive. הכין means not merely to make ready for (zurüsten), to prepare, but also to make ready, make (bereiten), found e.g., 1Ki 6:19; Ezr 3:3; and the frequent use of this word in reference to David's action in preparing for the building of the temple