3 Kings 6:1
And it came to pass in the four hundred and eightieth year after the children of Israel came out of the land of Egypt, in the fourth year of the reign of Solomon over Israel, in the month Zio (the same is the second month), he began to build a house to the Lord.
Open 3 Kings 6:1 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Factum est ergo quadringentesimo et octogesimo anno egressionis filiorum Israël de terra Ægypti, in anno quarto, mense Zio (ipse est mensis secundus), regni Salomonis super Israël, ædificari cœpit domus Domino.
- Septuagint (Swete)
- Καὶ ἐγενήθη ἐν τῷ τεσσερακοστῷ καὶ τετρακοσιοστῷ ἔτει τῆς ἐξόδου υἱῶν Ἰσραὴλ ἐξ Αἰγύπτου, τῷ ἔτει τῷ τετάρτῳ ἐν μηνὶ τῷ δευτέρῳ βασιλεύοντος τοῦ βασιλέως Σαλωμὼν ἐπὶ Ἰσραήλ,
- Hebrew (WLC)
- וַיְהִ֣י בִשְׁמוֹנִ֣ים שָׁנָ֣ה וְאַרְבַּ֣ע מֵא֣וֹת שָׁנָ֡ה לְצֵ֣את בְּנֵֽי יִשְׂרָאֵ֣ל מֵאֶֽרֶץ מִצְרַיִם֩ בַּשָּׁנָ֨ה הָרְבִיעִ֜ית בְּחֹ֣דֶשׁ זִ֗ו ה֚וּא הַחֹ֣דֶשׁ הַשֵּׁנִ֔י לִמְלֹ֥ךְ שְׁלֹמֹ֖ה עַל יִשְׂרָאֵ֑ל וַיִּ֥בֶן הַבַּ֖יִת לַיהוָֽה
Haydock's commentary
Eightieth year. This chronology meets with the approbation of most people. See Usher. (Chap. xii.) Some, however, find a difficulty in reconciling it with Acts xiii. 20., which seems to attribute 450 years to the government of the judges. (Calmet)
Septuagint have 440; Josephus 592, though Ruffin neglects the 90 in his version; Petau 520; Severus 582; Clement of Alexandria 566; Vossius 580; Cano 590; Serarius 680.
Houbigant would read 350 in the Acts. But Capellus would add 100 here, &c. (Haydock)
Second of the sacred year, corresponding with our April. Syriac, Chaldean styles it "of the splendour of flowers." (Menochius)
The Hurons, and other nations of America, call this "the moon of plants;" the Flemings, "the month for mowing," Grasmaand. Our Saxon ancestors gave descriptive names to the months. See Verstegan. (Haydock)
At first, the Hebrews only described the months by their order; "first, second," &c. In Solomon's time we begin to find other names, taken from the Phenicians, (Scaliger) Chaldees, (Grotius) or Egyptians. (Hardouin, the year of the world 2993.)
After the captivity, at least, the Chaldean names were adopted; (Haydock) 1. Nisan; 2. Jar; 3. Sivan; 4. Tammus; 5. Ab; 6. Elul; 7. Tisri; 8. Marshevan; 9. Casleu; 10. Thebet; 11. Schebet; 12. Adar; (Calmet) 13. Veadar, the intercalary month, when requisite, according to the lunar system, which was not perhaps yet adopted. Each of these months generally corresponded with two of ours; Nisan with the end of March and the beginning of April, &c. Septuagint here take no notice of Zio, though they do, ver. 37. (Haydock)
Read on
The temple was begun on Monday, May 21, in the year of the world 2992. (Usher)
It was finished in the year of the world 3000, or in the following year, when it was solemnly dedicated. (Button.)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Origen Origen's Commentary on the Gospel of John, Chapter XXII
The Jews therefore said, “Forty and six years was this temple in building, and wilt thou raise it up in three days?” How the Jews said that the temple had been forty-six years building, we cannot tell, if we adhere to the history. For it is written in the third Book of Kings, that they prepared the stones and the wood three years, and in the fourth year, in the second month, when Solomon was king over Israel, the king commanded, and they brought great precious stones for the foundation of the house, and unhewn stones. And the sons of Solomon and the sons of Hiram hewed the stones and laid them in the fourth year, and they founded the house of the Lord in the month Nisan and the second month: in the tenth year in the month Baal, which was the eighth month, the house was finished according to the whole count and the whole plan of it. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).