2 Chronicles4:6–8

The four verses of dûwach: everything the Bible thrusts under water verbal / quotation: confirmed

The Hifil יָדִ֣יחוּ (dûwach, H1740) in v. 6 is among the rarest verbs in the Hebrew Bible. The Verifier reports it in four verses total, which means this thread is its complete concordance: here the parts of the burnt offering are thrust under water; at Ezekiel 40:38 the burnt offering is washed in a chamber by the gate of the inner court, sharing both dûwach and עֹלָה (ʻôlâh, H5930) with our verse; at Isaiah 4:4 the Lord washes away the filth of the daughters of Zion, sharing dûwach with רָחַץ (râchats, H7364) and מִשְׁפָּט (mishpâṭ, H4941), all three of which stand in this unit; and at Jeremiah 51:34 Babylon vomits out what she swallowed, the same root turned violently the other way. Ellicott's gloss on the verb, "strictly, thrust, plunge," is the hinge: the word is not gentle. K&D note the chronicler stresses the purpose, "to wash therein, viz., the work of the burnt-offering." Two of the four uses are temple washing, one is God washing a city, one is an empire disgorging its prey.

Ezekiel 40:38 · Isaiah 4:4 · Jeremiah 51:34

basis: Verifier: shared rare Hebrew lexeme H1740 dûwach, in 4 verses total (2 Chronicles 4:6, Isaiah 4:4, Ezekiel 40:38, Jeremiah 51:34), so the link is the whole concordance of the word; Ezekiel 40:38 additionally shares H5930 ʻôlâh (in 261 vv) and Isaiah 4:4 additionally shares H7364 râchats (in 71 vv) and H4941 mishpâṭ (in 395 vv). No party quotes another: the tier records a real lexical identity, not a citation.

The same furniture, counted twice: 1 Kings 7 and the chronicler's editing structural / thematic: confirmed

This unit sits inside the passage the brief's commentators all read against 1 Kings 7. 1 Kings 7:49 describes the lampstands of pure gold "five on the right side and five on the left" and shares with our v. 7 the lexemes יָמִין (H3225), חָמֵשׁ (H2568) and שְׂמֹאול (H8040); 1 Kings 7:38 gives the ten bronze basins with their capacity, which our v. 6 omits; 1 Kings 7:39 shares the right-side and Sea vocabulary. The editorial direction runs both ways. Ellicott says the chronicler "returns to his abbreviating style" and drops the ten wheeled bases described in curious detail at 1 Kings 7:27-39, guessing the difficulty of the passage or a judgment of lesser importance; K&D agree they are omitted "because they are merely subordinate parts of the lavers"; Pulpit notes the parallel in Kings "omits to state the use of either sea or layers," which is precisely what Chronicles supplies. Conversely Ellicott marks vv. 7-9 as peculiar to Chronicles and Barnes says the number of tables and basins is additional to Kings. K&D go furthest, concluding the verses dropped out of 1 Kings 7; that is an inference from the shared closing verse (2 Chronicles 5:1 and 1 Kings 7:51), not manuscript evidence, and we record it as their argument.

1 Kings 7:49 · 1 Kings 7:38 · 1 Kings 7:48

basis: Verifier: 1 Kings 7:49 shares H3225 yâmîyn (in 134 vv), H2568 châmêsh (in 272 vv), H8040 sᵉmôʼwl (in 53 vv); 1 Kings 7:39 shares H3225, H2568 and H3220 yâm (in 339 vv). The shared lexemes are all common, so the strength of the link is not lexical rarity but the parallel-account relationship named explicitly by Ellicott, Poole, JFB, Cambridge, Pulpit and K&D.

From the right hand and from the left: a body, not a compass structural / thematic: confirmed

Each verse of this unit closes with מִיָּמִין and מִשְּׂמֹאול, and the Verifier finds the pair everywhere. In the immediately preceding chapter the two pillars are set one on the right and one on the left (2 Chronicles 3:17), so the reader crosses a right-and-left threshold before meeting right-and-left furniture. Joshua 1:7 forbids turning from the law to the right or the left, 2 Kings 22:2 and 2 Chronicles 34:2 praise Josiah in the same terms, Deuteronomy 17:11 uses it of a judicial verdict, and Proverbs 3:16 puts long life in Wisdom's right hand and riches in her left. The idiom is a merism: naming both hands means naming the whole. What the chronicler is therefore saying about the hall is not where the lamps stood on a map but that nothing was left unbalanced. This is a motif link only. H3225 stands in 134 verses and H8040 in 53, so no citation is claimed and none should be inferred.

2 Chronicles 3:17 · Joshua 1:7 · Proverbs 3:16 · Deuteronomy 17:11

basis: Verifier: shared Hebrew lexemes H3225 yâmîyn (in 134 vv) and H8040 sᵉmôʼwl (in 53 vv) in every listed reference. Both are common, so the recorded basis is a shared idiom and pattern, deliberately not tiered verbal.

The basin that holds fire and the lampstand with two trees structural / thematic: confirmed

Ellicott's note on כִּיּוֹר (kîyôwr, H3595) sends the reader outside the temple: the same word is a cooking pan at 1 Samuel 2:14 and, at Zechariah 12:6, a pan holding fire, where the Lord makes the clans of Judah "like a firepot in a woodpile" and they consume the peoples "on the right and on the left." Zechariah 12:6 shares three lexemes with this unit, kîyôwr, yâmîyn and sᵉmôʼwl, so a vessel that holds washing water in Solomon's court holds judgment fire in the prophet's. Zechariah 4:11 completes the pair from the other side of the hall: a lampstand with olive trees "on the right and left," the prophetic counterpart to Solomon's ten lampstands set five and five. We claim no quotation in either direction; Ellicott's citation of Zechariah 12:6 is the provenance for the first half, and the Verifier's shared lexemes for both.

Zechariah 12:6 · Zechariah 4:11

basis: Verifier: Zechariah 12:6 shares H3595 kîyôwr (in 20 vv), H3225 yâmîyn (in 134 vv), H8040 sᵉmôʼwl (in 53 vv); Zechariah 4:11 shares H3225 and H8040. H3595 at 20 verses is uncommon but not rare, and neither prophet cites Chronicles, so the tier stays structural. Ellicott independently names Zechariah 12:6 for this lexeme.

What the hundred bowls were for: an unresolved dispute flagged: verify source

The brief does not agree with itself about מִזְרְקֵי (mizrâq, H4219) in v. 8, and we will not pretend otherwise. Cambridge: they "were used for dashing the blood of the sacrifices against the altar." Pulpit agrees, lists every one of the word's thirty-two occurrences, and then undercuts the certainty himself: sixteen uses are like this one, fourteen are silver bowls for the meal offering of fine flour mingled with oil, and two are wholly general, so "the mizrâq was not the only vessel used for holding the blood of purification, nor was it exclusively reserved to this use." K&D reject the blood reading outright and argue for wine flagons, saying the sense "is placed beyond a doubt by Amos 6:6"; Ellicott likewise calls them "bowls for pouring libations (Amos 6:6; same word, mizrāqîm)." Amos 6:6 is indeed a drinking bowl and Exodus 27:3 is indeed an altar vessel, which is why both sides can cite real evidence. The Verifier connects 1 Kings 7:40 to this unit by mizrâq together with kîyôwr, but that parallel settles the vessel's identity, not its use. We flag the link because its interpretation, not its existence, is contested in the sources we hold.

1 Kings 7:40 · Amos 6:6 · Exodus 27:3

basis: Verifier: 1 Kings 7:40 shares H3595 kîyôwr (in 20 vv) and H4219 mizrâq (in 32 vv) with this unit, and the 32-verse count matches Pulpit's own tally exactly. Flagged because the function assigned to the vessel is directly contested in the brief: Cambridge and Pulpit read blood-dashing bowls, K&D and Ellicott read wine flagons from Amos 6:6. Amos 6:6 and Exodus 27:3 are the commentators' evidence, not verbal links to this pericope.

According to the prescript: mishpâṭ, Exodus 25, and the pattern on the mountain typological

The heaviest word in this unit is כְּמִשְׁפָּטָם (mishpâṭ, H4941), and five of the brief's voices independently send it to one place: Exodus 25:31 and following, the lampstand of pure hammered gold made of one piece. K&D gloss the phrase "as they should be according to the prescript, or corresponding to the prescript as to the golden candlesticks in the Mosaic sanctuary," and add that the word "is the law established by the Mosaic legislation." Ellicott compares Exodus 25:31-40, "where their type is described." Poole names Exodus 25:31 as "the old form which God prescribed to Moses." Cambridge prefers the R.V. "according to the ordinance concerning them" and cites Exodus 25:31-37 and Exodus 40:4. Pulpit reaches "according to the prescribed ordinance." Hebrews states the same principle from the far side of the canon: the place where the priests serve is "a copy and shadow of what is in heaven," and Moses was warned to "make everything according to the pattern shown you on the mountain" (Hebrews 8:5), while Hebrews 9:23 calls the whole apparatus "the copies of the heavenly things." The Hebrew word insists that Solomon's lampstands answered to a verdict already handed down; Hebrews says what that verdict was a copy of. Poole's caution keeps this honest: the clause is stated here precisely because so much else in this temple varied from the old form.

Exodus 25:31 · Hebrews 8:5 · Hebrews 9:23

basis: Exodus 25:31 is named explicitly as the prescript behind H4941 mishpâṭ by K&D, Ellicott, Poole, Cambridge and Pulpit, so the Old Testament half of this link rests on commentator provenance, not on a Verifier-computed shared lexeme (this pair is not in the candidate list). The Hebrews half is cross-Testament, where Greek and Hebrew cannot share a Strong's number, so no verbal tier is possible or claimed; the figural reading is the widely-held one stated by Hebrews itself rather than a novel proposal.

Ten lamps before the veil, and the Light that needed none ancient/widely-held

⚙ The ten golden מְנֹרוֹת stand in the הֵיכָל, which Cambridge locates from 1 Kings 7:49 as "before the oracle, i.e. before the Holy of Holies": the light burns outside the room it cannot enter. JFB, citing Lightfoot, already read the multiplied lamps as an emblem "that the growing light of the word was necessary to counteract the growing darkness in the world." John 8:12 puts the claim in the first person, "I am the light of the world," and Revelation 1:12 and 1:20 set the risen Christ among seven golden lampstands and name them the seven churches, so the furniture of the hall becomes the congregation itself, holding light rather than making it. Matthew Henry, over this whole chapter, states the principle the New Testament applies: the temple furniture "typified the grace of the gospel, and shadowed out good things to come, of which the substance is Christ," and "in all our devotions we must keep the eye of faith fixed upon Christ." This reading is the common property of the tradition, not our invention. Note honestly that no Greek text can share a Strong's number with Hebrew mᵉnôwrâh: the link is figural and structural, carried by the object and its function.

John 8:12 · Revelation 1:20 · Revelation 1:12 · Matthew 5:14

Thrust under water before it goes up in fire ancient/widely-held

⚙ Verse 6 records two washings under one Hebrew infinitive לְרָחְצָה: the priests wash themselves in the Sea, and what they offer is thrust under water in the basins. JFB state the division plainly, "the molten sea was for the priests to cleanse their hands and feet, these were intended for washing the sacrifices." Both halves of that arrangement are taken up in the New Testament and both are declared insufficient in themselves. Hebrews 10:11 says every priest stands "day after day" offering sacrifices "which can never take away sins," which is a verdict on the whole apparatus of vv. 6-8; Hebrews 9:14 answers with the blood of Christ, who "offered Himself unblemished to God," purifying "our consciences from works of death," the offerer and the offering at once, needing no basin. The priestly washing finds its counterpart in Ephesians 5:26, Christ "cleansing her by the washing with water through the word," and Titus 3:5, "the washing of new birth." Hebrews 8:5 supplies the warrant for reading the furniture this way at all, since the place where they serve is "a copy and shadow of what is in heaven" made "according to the pattern," which is what the chronicler's own כְּמִשְׁפָּטָם insists on from the Hebrew side. Ellicott links the infinitive to Exodus 30:18 and Exodus 40:30, the tabernacle basin, so the line from tent to temple is textual before it is typological.

Hebrews 9:14 · Hebrews 10:11 · Ephesians 5:26 · Titus 3:5 · Hebrews 8:5

Tables set for bread, if they are the bread tables novel

⚙ This reading is offered with its uncertainty on the surface. If the ten שֻׁלְחָנוֹת of v. 8 are the tables of the Presence, then the hall holds bread as well as light, and a house furnished with bread on both hands points forward to the One who calls Himself the bread and spreads a table for His own. K&D read them exactly so, "not intended to bear the candlesticks, but for the shew-bread," comparing 2 Chronicles 4:19 and 1 Chronicles 28:16, and 2 Chronicles 4:19 does speak of "the tables on which was placed the Bread of the Presence" in the plural. But Cambridge concludes from 1 Kings 7:48, 2 Chronicles 13:11 and 2 Chronicles 29:18, which all name one table, that these ten were "probably not for the shewbread," and Pulpit calls the harmonizing attempts arbitrary and forced. The bread-of-the-Presence typology is itself ancient; what is ours, and therefore novel, is hanging it on these ten disputed tables. If Cambridge is right, this reading loses its footing in v. 8 and keeps it only in 2 Chronicles 4:19. We would rather say that plainly than build on a contested identification.

2 Chronicles 4:19 · Exodus 25:30 · 1 Chronicles 28:16