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 framework of the doors occupied the fifth part of the breadth of the wall. For the explanation given by Böttcher and Thenius, “the entrance framework with posts of fifth strength,” has no real support in Eze 41:3. To justify the rendering given to המשּׁית (fifth strength), האיל is supplied, though not in the sense of projection, but in the thoroughly unwarranted sense of strength or thickness of the wall; and in addition to this, a wall two cubits thick is postulated between the Holy Place and the Most Holy Place, in direct contradiction to 1Ki 6:16. The further evidence, which Thenius finds in 1Ki 8:8, in support of this explanation, has been already rejected by Böttcher as unsustained. It would indeed be extremely strange for the thickness of the door-posts which formed the setting of the entrance to be given, whereas nothing is said about the size of the doors. According to our explanation, “a fifth of the breadth of the wall,” the entrance was four cubits broad including the projecting door-posts, and each of the two wings of the folding doors about a cubit and a half broad, if we reckon the projecting framework on either side at half a cubit in breadth.

Verse 32
1Ki 6:32 “And two doors (i.e., folding doors, sc. he made; וּשׁתּי is also governed by עשׂה in 1Ki 6:31) of olive wood, and carved upon them carved work,” etc., as upon the walls (1Ki 6:29), “and overlaid them with gold, spreading the gold upon the cherubs and palms” (ירד, hiphil of רדד), i.e., he spread gold-leaf upon them, so that, as Rashi observes, all the figures, the elevations and depressions of the carved work, were impressed upon the coating of gold-leaf, and were thus plainly seen. Thenius infers from this explanatory clause, that the gilding upon the walls and doors was most probably confined to the figures engraved, and did not extend over the whole of the walls and doors, because, if the doors had been entirely overlaid with gold, the gilding of the carved work upon them would have followed as a matter of course. But this inference is a very doubtful one. For if it followed as a matter of course from the gilding of the entire doors that the carved work upon them was overlaid with gold, it would by no means follow that the overlaying was such as to leave the carved work visible or prominent, which this clause affirms. Moreover, a partial gilding of the walls would not coincide with the expression כּל־הבּית עד־תּם in 1Ki 6:22, since these words, which are used with emphasis, evidently affirm more than “that such (partial) gilding was carried out everywhere throughout the temple proper.”