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Here is a diagram of the Tabernacle built thorough Moses 1: And he set up the hanging at the door of the tabernacle. And he put the golden altar in the tent of the congregation before the vail: And he burnt sweet incense thereon as the LORD commanded Moses.
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And he lighted the lamps before the LORD as the LORD commanded Moses. And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. And he set the bread in order upon it before the LORD as the LORD had commanded Moses. And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail. The Ark of the Covenant with the Mercy Seat was in the Most Holy Place:Īnd he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony as the LORD commanded Moses. The lampstand, the table of showbread, and the altar of incense which were placed in the Holy Place. There were four pieces of furniture in the Tabernacle of Moses. Keil discusses dəbîr along the same lines as Burney, but at greater length.
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Keil, who wrote the 1-2 Kings commentary for their series ( The Books of the Kings, 2nd edn (T & T Clark, 1883), pp. Since OP included material from Delitzsch, it might also be of interest to note that it was his colleague, C.F. In the rest of the cases where the Septuagint does offer something, it normally uses τὸ δαβιρ (so simply transliterating) except in the case of the Psalms translator who gives πρὸς ναὸν ἅγιόν σου "towards your holy temple", for the Hebrew אֶל־דְּבִיר קָדְשֶׁךָ ʾel-dəbîr qŏdšekā "towards your holy dəbîr". 57-58:ĭebir certainly means 'sanctuary, holy place' and is familiar as the inner sanctum of the Jerusalem temple, corresponding to the 'Holy of holies' of the Tabernacle.
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Significantly for our purposes, he notes on pp. On this verse, and its puzzle, see James Barr, " Mythical Monarch Unmasked? Mysterious Doings of Debir King of Eglon", Journal for the Study of the Old Testament 48 (1990): 55-68. It should be understood as the "inner sanctuary", or "holy of holies", as it is now clear this is the meaning of dəbîr. Summary: The KJV tradition did the best it could here, but it mistranslated it as "oracle". Marvin Sweeney, I & II Kings: A Commentary (Westminster John Knox Press, 2007), p.Wiseman, 1 and 2 Kings (InterVarsity Press, 1993), p. One doesn't find much discussion of this in more recent commentaries, since the matter is no longer thought worth discussing - see, as two representative examples: HALOT also cites evidence from ancient Syria, and possibly also Punic. More recently, the Hebrew and Aramaic Lexicon of the Old Testament entry associates this meaning with a suggestion that it is related to Egyptian dbr, Coptic ταβιρ, "sacred shrine". Īnd this is, in fact, how it was understood by Rashi, and also how it is glossed in Jastrow's Dictionary of the Targumim.(etc.) (p. He built twenty cubits on the rear part of the house with boards of cedar from the floor to the ceiling he built them for it on the inside as an inner sanctuary, even as the most holy place. 1 Kings 6:16 seems to demand this sense, in fact, as it provides something like a definition in the way it is formulated: 3 The main lexica simply give "shrine" or "holy of holies" as the English gloss for this Hebrew word. doubtless denotes the back or innermost room of the Temple. Burney wrote in his Notes on the Hebrew Text of the Books of Kings (Oxford, 1903), pp. 2īy the 19th C, commentators had abandoned the notion that dəbîr had anything to do with speaking, and related it rather to an Arabic cognate, and understood it to be the "innermost" room of the Temple, often referred to as the "Holy of Holies". 1 Otherwise, these are consistently translated by "oracle" in the KJV. The exception is Joshua 10:3 where it appears, oddly, as the name of a king. Almost all of these have a temple setting. (The Septuagint was no help here, as this phrase has no reflex in the Greek.)Ī note on distribution: dəbîr appears 17 times in the Hebrew Bible, and eight (!) of those are found in 1 Kings 6 (vv. It's fairly obvious, then, that dəbîr coould be considered to derive from this root, and thus the meaning of "oracle" (something divine and spoken) could be offered. The 16th C translators understood the word dəbîr to come from the Hebrew root d-b-r, which is related to the noun dābār ("word") and the verb dābar ("to speak"). I take it the main question is about the meaning of דְּבִיר = dəbîr in 1 Kings 6:22, and in doing so, also to account for the KJV rendering, and it's easiest to start with that.