So Solomon built the house, and finished it.
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EXPOSITORY (ENGLISH BIBLE)Exodus 25:8; Exodus 29:45, but had not been repeated to David. The next promise, "I will not forsake, etc.," if not absolutely new, seems to have been more positive and general than previous similar promises Deuteronomy 31:6, Deuteronomy 31:8; Joshua 1:5. God will not at any time or under any circumstances wholly forsake Israel.
11-13. the word of the Lord came to Solomon—probably by a prophet. It was very seasonable, being designed: first, to encourage him to go on with the building, by confirming anew the promise made to his father David (2Sa 7:12-16); and secondly, to warn him against the pride and presumption of supposing that after the erection of so magnificent a temple, he and his people would always be sure of the presence and favor of God. The condition on which that blessing could alone be expected was expressly stated. The dwelling of God among the children of Israel refers to those symbols of His presence in the temple, which were the visible tokens of His spiritual relation to that people.So Solomon built the house, and finished it.
EXEGETICAL (ORIGINAL LANGUAGES)14–22. Particulars of the interior fittings of the holy place, and of the most holy place (2 Chronicles 3:5-9)
14. So Solomon built the house] This verse resumes the narrative of 1 Kings 6:9.Verse 14. - So Solomon built the house and finished it [though these words are a repetition of ver. 9, yet they are not without significance. Encouraged by the promise just made, he proceeded with the interior, of which the narrative henceforth treats. Ver. 9 speaks of the finishing of the shell. 1 Kings 6:7 contains a circumstantial clause, inserted as an explanation of 1 Kings 6:6 : "The house, (namely) when building, was built of perfectly finished stones of the quarry, and hammer and axe; no kind of instrument whatever was heard at the house when it was building." מסּע שׁלמה אבן (on the construction see Ges. 114, 1, Erl., and Ewald, 339, b.) does not mean stones quite unhewn, which God had so caused to grow that they did not require to be hewn (Theodoret); for although שׁלמות אבנים is used in Deuteronomy 27:6 (compare with Exodus 20:25) to signify uninjured, i.e., unhewn stones, yet this meaning is precluded here by the context (cf. 1 Kings 5:18). שׁלם signifies finished here, that is to say, stones which were so perfectly tooled and prepared when first broken in the quarry, that when the temple walls were built no iron instruments were required to prepare them any further. גּרזן, an axe, here a stone-mason's cutting tool corresponding to the axe. - In 1 Kings 6:8 the description of the side building is continued. "A door (פּתח, a opening for the entrance) to the middle side chamber (of the lower story) was on the right side (the southern side) of the house, and a winding staircase led up into the middle (room of the middle story) and out of the middle into the third rooms," i.e., the rooms of the third story. This is the rendering according to the Masoretic text; and the only thing that appears strange is the use of התּיכנה first of all for the middle room of the lower story and then for the middle story; and the conjecture is a very natural one, that the first התּיכנה may have been an error of the pen for התּחתּנה, in which case הצּלע does not signify the side room, but is used in a collective sense for the row of side rooms in one story, as in Ezekiel 41:5, Ezekiel 41:9,Ezekiel 41:11. That this door was made from the outside, i.e., in the outer wall of the side building, and did not lead into the side rooms "from the interior of the Holy Place," would hardly need a remark, if Bttcher (Proben alttestl. Schrifterkl. p. 339) and Schnaase (Gesch. der bildenden Knste, Bd. 1) had not really supported this view, which is so thoroughly irreconcilable with the dignity of the sanctuary.
(Note: The perfectly groundless assumption of Thenius, that the outer building had most probably an inner door as well, which connected it with the temple, does just as much violence to the decorum of the Holy Place.)
The only question is, whether it was made in the middle of the right side or in the front by the side of the porch. If the Masoretic text is correct, there is no doubt about the former. But if we read התּחתּנה, the text leaves the question undecided. The winding staircase was not constructed in the outer wall itself, because this was not thick enough for the purpose, and the text states pretty clearly that it led from the lower story into the middle one, and thence still higher, so that it was in the centre of the building.
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