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Selected Verse: 1 Kings 8:22 - Strong Concordance

Verse	Translation	Text
1Ki 8:22	Strong Concordance	And Solomon [08010] stood [05975] before [06440] the altar [04196] of the LORD [03068] in the presence of [05048] all the congregation [06951] of Israel [03478], and spread forth [06566] his hands [03709] toward heaven [08064]:
	King James	And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
HIS PRAYER. (1Ki. 8:22-61) Solomon stood before the altar--This position was in the court of the people, on a brazen scaffold erected for the occasion (Ch2 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (Kg1 8:54; compare Ch2 6:24) and with uplifted hands, he performed the solemn act of consecration--an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki. 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law--and the burden of it--after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [Kg1 8:56-61].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

HIS PRAYER. (1Ki. 8:22-61)

Solomon stood before the altar--This position was in the court of the people, on a brazen scaffold erected for the occasion (Ch2 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (Kg1 8:54; compare Ch2 6:24) and with uplifted hands, he performed the solemn act of consecration--an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki. 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law--and the burden of it--after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [Kg1 8:56-61].

Notes on the Bible, by Albert Barnes, [1834]
The margin reference shows that the king was so placed as to be seen by all present, and that, before beginning his prayer, he knelt down upon his knees (compare Kg1 8:54).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Second Act of the feast of dedication: Solomon's dedicatory prayer (cf. 2 Chron 6:12-42). - Kg1 8:22. "Then Solomon stood before the altar of Jehovah in front of all the assembly of Israel, and stretched out his hands towards heaven." It is evident from Kg1 8:54 that Solomon uttered the prayer which follows upon his knees. The Chronicles contain the same account as we have here, with this addition, that it is said to have taken place on a "scaffold," or kind of pulpit (כּיּור) specially erected for the purpose. (Note: Bttcher is right in his assertion, that the opinion expressed by Thenius and Cappellus, that this passage in the Chronicles has been dropped out of our text through a copyist's oversight, is a very improbable one; although the reasons he assigns are for the most part untenable. The omission may be explained in a very simple manner, from the fact that the introduction of this circumstance had no bearing upon the design or contents of the dedicatory prayer.) The altar, to the front of which Solomon went, was the altar of burnt-offering in the court, where the congregation was gathered together. The expression ישׂ כּל־קהל נגד favours the idea that Solomon offered the prayer upon his knees with his face turned towards the congregation, and not with his back to the people and his face turned towards the temple, as Thenius supposes. - The substance of the prayer is closely connected with the prayer of Moses, especially with the blessings and curses therein (vid., Lev 26 and Deut 28). Commencing with the praise of God, who "keepeth covenant and truth" towards His servants, and has thus far performed to His servant David the promise that He gave him (Kg1 8:23, Kg1 8:24), Solomon entreats the Lord still further to fulfil this promise of His (Kg1 8:25, Kg1 8:26), and to keep His eyes constantly open over the temple, to hearken to the prayers of His people, and to avert the curse threatened against sinners from all who shall call upon Him in this temple (vv. 27-53). Kg1 8:23-24 By granting the blessing promised to His people, the Lord has hitherto proved Himself to be the true and only God in heaven and on earth, who keepeth covenant and mercy with those who walk before Him with all their heart. This acknowledgment provides the requisite confidence for offering the prayer which is sure of an answer (Mat 21:22; Mar 11:24; Jam 1:6). For אל אין־כּמוך, compare Exo 15:11 with Deu 4:39; Sa2 7:22; Sa2 22:32; Psa 86:8. "Who keepeth covenant and mercy," verbatim the same as in Deu 7:9. The promise given to His servant David (2 Sam 7), the fulfilment of which the commencement now lay before their eyes (cf. Kg1 8:20, Kg1 8:21), was an emanation from the covenant faithfulness of God. "As it is this day," as in Kg1 3:6. Kg1 8:25 The expression "and now" (ועתּה) introduces the prayer for the further fulfilment of the promise, never to allow a successor upon the throne to be wanting to David, in the same conditional form in which David had uttered the hope in Kg1 2:4, and in which the Lord had renewed the promise to Solomon during the building of the temple (Kg1 6:12-13). In על־כּסּא ישׁב מלּפני, instead of כּסּא מעל in Kg1 2:4, the divine rejection is more distinctly indicated. Kg1 8:26 Kg1 8:26 is not merely a repetition of the prayer in Kg1 8:25, as Thenius supposes, but forms the introduction to the prayers which follow for the hearing of all the prayer presented before the Lord in the temple. The words, "let Thy words be verified, which Thou spakest unto Thy servant David," contain something more than a prayer for the continual preservation of the descendants of David upon the throne, for the fulfilment of which Solomon prayed in Kg1 8:25. They refer to the whole of the promise in Sa2 7:12-16. The plural דּבריך (Chethb) points back to כּל־הדּברים in Sa2 7:17, and is not to be altered into the singular after the Keri. The singular יאמן is used as it frequently is with the subject in the plural, when the verb precedes (cf. Ewald. 316, a., 1). Solomon has here in mind one particular point in the promise, viz., that God would not withdraw His mercy from the seed of David, even when it sinned. This is evident from what follows, where he mentions simply cases of transgression, and prays that they may be forgiven. Kg1 8:27-28 Kg1 8:26 are closely connected in this sense: keep Thy words that were spoken to David; for although this temple cannot hold Thine infinite divine nature, I know that Thou wilt have respect to the prayer of Thy servant, to keep Thine eyes open over this temple, to hear every prayer which Thy people shall bring before Thee therein. וּפנית in Kg1 8:28 continues the optative נא יאמן in Kg1 8:26; and Kg1 8:27 contains an intermediate thought, with which Solomon meets certain contracted ideas of the gracious presence of God in the temple. כּי (Kg1 8:27) signifies neither but, nevertheless, atque (Bttcher), nor "as" (Thenius, Bertheau); and the assertion that Kg1 8:27 is the commencement of a new section is overthrown by the inadmissible rendering of וּפנית, "but Thou turnest Thyself" (Thenius). - With the words, "Should God really dwell upon the earth! behold, the heaven and the heaven of heavens (i.e., the heavens in their widest extent, cf. Deu 10:14) cannot contain Thee, to say nothing (כּי אף; cf. Ewald, 354, c.) of this house which I have built," in which the infinitude of God and His exaltation above the world are expressed as clearly and forcibly as possible, Solomon does not intend to guard against the delusion that God really dwells in temples (J. D. Mich.), but simply to meet the erroneous idea that He dwells in the temple as men dwell in a house, namely, shut up within it, and not also outside and above it, - a delusion which sometimes forced its way into the unspiritual nation but which was always attacked by the prophets (cf. Mic 3:11; Jer 7:4, etc.). For it is evident that Solomon did combine with his clear perception of the infinite exaltation of God a firm belief in His real presence in the temple, and did not do homage to the abstract idealism of the rationalists, not merely from his declaration in Kg1 8:12. that he had built this temple as a dwelling-place for God, but also from the substance of all the following prayers, and primarily from the general prayer in Kg1 8:28, Kg1 8:29, that God would take this temple under His special protection, and hearken to every prayer directed towards it. The distinction between תּפלּה, תּחנּה, and רנּה is the following: תּפלּה denotes prayer in general, praise, supplication, and thanksgiving; תּחנּה, supplication or entreaty, prayer for help and mercy; and רנּה, jubilation, prayer as the joyous utterance of praise and thanksgiving. Kg1 8:29-32 "That Thine eyes may be open upon this house night and day." אל־הבּית, speciali quadam providentia in hanc domum directi (Mich.). The following clause, "upon the place of which Thou hast said, My name shall be there" (namely, Sa2 7:13, implicite), contains within itself the ground upon which the prayer rests. Because the name of God will be in the temple, i.e., because God will manifest His gracious presence there, He will also keep His eyes open upon it, so as to hear the prayer of Solomon directed towards it. הזּה המּקום אל (toward this place): because Solomon also was prayer in the court towards the temple. - In Kg1 8:30, "and hear the supplication of Thy servant and of Thy people Israel," he begins by asking that those prayers may be heard which the king and people shall henceforth bring before God in the temple. ושׁמעתּ corresponds to וּפנית in Kg1 8:28, and is more precisely defined by the following תּשׁמע ואתּה (as for these prayers), Thou wilt hear them up to the place of Thine abode, to heaven. אל שׁמע is a pregnant expression: to hear the prayer, which ascends to heaven. In the Chronicles we find throughout the explanatory מן. The last words, "hear and forgive," must be left in their general form, and not limited by anything to be supplied. Nothing but forgiveness of sin can remove the curse by which transgression is followed. This general prayer is then particularized from Kg1 8:31 onwards by the introduction of seven special petitions for an answer in the different cases in which, in future, prayers may be offered to God in the temple. The first prayer (Kg1 8:31, Kg1 8:32) has reference to the oaths sworn in the temple, the sanctity of which God is asked to protect. "If a man sin against his neighbour, and an oath be laid upon him, to cause him to swear, and he come (and) swear before the altar in this house, then wilt Thou hear," etc. אשׁר את does not mean either "granted that" (Thenius) or "just when" (Ewald, 533, a.), although אם is used in the Chronicles, and we might render it freely "when;" but את is simply an accusative particle, serving to introduce the following clause, in the sense of "as for," or "with regard to (such a case as) that a man sins" (vid., Ewald, 277, a.). אלה וּבא cannot be taken as anything but an asyndeton. For if אלה were a substantive, it would have the article (האלה) provided it were the subject, and the verb would be written בּאה; and if it were the object, we should have בּאלה, as in Neh 10:30 (cf. Eze 17:13). The prayer refers to the cases mentioned in Exo 22:6-12 and Lev 26:17, when property entrusted to any one had been lost or injured, or when a thing had been found and the finding was denied, or when an act of fraud had been committed; in which cases the law required not only compensation with the addition of a fifth of its value, but also a trespass-offering as an expiation of the sin committed by taking a false oath. But as this punishment could only be inflicted when the guilty person afterwards confessed his guilt, many false oaths might have been sworn in the cases in question and have remained unpunished, so far as men were concerned. Solomon therefore prays that the Lord will hear every such oath that shall have been sworn before the altar, and work (עשׂית), i.e., actively interpose, and judge His servants, to punish the guilty and justify the innocent. The construction השּׁמים תּשׁמע (Kg1 8:32, Kg1 8:34, Kg1 8:36, etc.) can be explained more simply from the adverbial use of the accusative (Ewald, 300, b.), than from השּׁמים אל in Kg1 8:30. בּראשׁו דּרכּו תּת, to give (bring) his way upon his head, i.e., to cause the merited punishment to fall upon him (cf. Eze 9:10; Eze 11:21, etc.). רשׁע הרשׁרע and צדּיק הצדּיק recall Deu 25:2. For כּצדקתו לו תּת compare Sa2 22:21, Sa2 22:25. - The following cases are all taken from Lev 26 and Deut 28. Kg1 8:33-34 The second petition, - "If Thy people Israel are smitten by the enemy, because they have sinned against Thee, and they turn to Thee and confess Thy name, ... then hear ... and bring them back into the land," - refers to the threatenings in Lev 26:17 and Deu 28:25, where the nation is threatened with defeat and subjugation on the part of enemies, who shall invade the land, in which case prisoners of war are carried away into foreign lands, but the mass of the people remain in the land, so that they who are beaten can pray to the Lord in the temple, that He will forgive them their sin, save them out of the power of the enemy, and bring back the captives and fugitives into their fatherland. Kg1 8:35-36 The third prayer refers to the remission of the punishment of drought threatened against the land, when the heaven is shut up, according to Lev 26:19; Deu 11:17; Deu 28:23. תענם כּי, because Thou humblest them (lxx, Vulg.); not "that Thou hearest them" (Chald. and others). תורם כּי, because Thou teachest them the good way. These words correspond to כי תענם, and contain a motive for forgiveness. Because God teaches His people and seeks by means of chastisements to bring them back to the good way when they fail to keep His commandments, He must forgive when they recognise the punishment as a divine chastisement and come to Him with penitential prayer. Kg1 8:37-40 The fourth prayer relates to the removal of other land-plagues: famine (Lev 26:19-20, and Lev 26:26; Deu 28:23); pestilence (Lev 26:25); blight and mildew in the corn (Deu 28:22); locusts (חסיל, devourer, is connected with ארבּה without a copula, - in the Chronicles by Vv, - to depict the plague of locusts more vividly before their eyes after Deu 28:38); oppression by enemies in their own land; lastly, plagues and diseases of all kinds, such as are threatened against the rebellious in Lev 26:16 and Deu 28:59-61. יצר is not the imperfect Kal of צוּר (Ges., Dietr., Frst, Olsh. Gramm. p. 524), but the imperfect Hiphil of הצר in Deu 28:52, as in Neh 9:27; and the difficult expression שׁעריו בּארץ is probably to be altered into שׁ בּארץ, whilst שׁעריו is either to be taken as a second object to יצר, as Luther supposes, or as in apposition to בּארץ, in the land (in) his gates, as Bertheau assumes. The assertion of Thenius, that all the versions except the Vulgate are founded upon the reading עריו בּעחת, is incorrect. יהיה כּי is omitted after kaal-machalaah, since Solomon dropped the construction with which he commenced, and therefore briefly summed up all the prayers, addressed to God under the various chastisements here named, in the expression כּל־תּחנּה כּל־תּפלּה, which is placed absolutely at the opening of Kg1 8:38. וגו ידעוּן אשׁר, "when they perceive each one the stroke of his heart," i.e., not dolor animi quem quisque sentit (Vatab., C. a Lap.), but the plague regarded as a blow falling upon the heart, in other words, as a chastisement inflicted upon him by God. In all these cases may God hear his prayer, and do and give to every one according to his way. תּדע אשׁר, "as Thou knowest his heart," i.e., as is profitable for every one according to the state of his heart of his disposition. God can do this, because He knows the hearts of all men (cf. Jer 17:10). The purpose assigned for all this hearing of prayer (Kg1 8:40), viz., "that they may fear Thee," etc., is the same as in Deu 4:10. Kg1 8:41-43 The fifth prayer has reference to the hearing of the prayers of foreigners, who shall pray in the temple. Solomon assumes as certain that foreigners will come and worship before Jehovah in His temple; even Moses himself had allowed the foreigners living among the Israelites to offer sacrifice at the temple (Num 15:14.), and the great name and the arm of the Lord, that had manifested itself in deeds of omnipotence, had become known in the times of Moses to the surrounding nations (Exo 15:14; Exo 18:1; Jos 5:1), and the report of this had reached Balaam even in Mesopotamia (see the Comm. on Num 22). הנּכרי אל does not mean "as for the foreigners" (Thenius), for אל is never used in this sense; but it is to be connected with תּשׁמע in Kg1 8:43, as אל שׁמע frequently occurs (Bertheau). Kg1 8:42 Kg1 8:42 is a parenthesis inserted in explanation of שׁמך למען: "for they will hear," etc. The strong hand and the outstretched arm are connected together as a standing expression for the wondrous manifestations of the divine omnipotence in the guidance of Israel, as in Deu 4:34; Deu 5:15, etc. With והתפּלּל וּבא the מארץ וּבא in Kg1 8:41 is resumed, and the main thought continued. Kg1 8:43 The reason for the hearing of the prayers of foreigners is "that all nations may know Thy name to fear Thee," etc., as in Deu 28:10. An examination of this original passage, from which וגו על נקרא שׁמך כּי is taken and transferred to the temple, shows that the common explanations of this phrase, viz., "that this house is called after Thy name," or "that Thy name is invoked over this temple (at its dedication)," are erroneous. The name of the Lord is always used in the Scriptures to denote the working of God among His people or in His kingdom (see at Sa2 6:2). The naming of this name over the nation, the temple, etc., presupposes the working of God within it, and denotes the confession and acknowledgment of that working. This is obvious from such passages as Jer 14:9, where the expression "Thy name is called over us" is only a further explanation of the word "Thou art in the midst of us;" and from Isa 63:19, where "we are they over whom Thou hast not ruled from eternity" is equivalent to "over whom Thy name has not been called." The name of Jehovah will be named over the temple, when Jehovah manifests His gracious presence within it in such a manner, that the nations who pray towards it experience the working of the living God within His sanctuary. It is in this sense that it is stated in Sa2 6:2 that the name of Jehovah is named above the ark of the covenant (see the Comm. in loc.). - There are no cases on record of the worship of foreigners in connection with Solomon's temple, though there are in connection with the temple built after the captivity (vid., Josephus, Ant. xi. 8, 5, that of Alexander the Great; xii. 2, 5ff., that of Ptolemaeus Philadelphus; and 2 Macc. 3:2, 3, that of Seleucus). Kg1 8:44-45 Finally, in Kg1 8:44-50 Solomon also asks, that when prayers are directed towards the temple by those who are far away both from Jerusalem and the temple, they may be heard. The sixth case, in Kg1 8:44, Kg1 8:45, is, if Israel should be engaged in war with an enemy by the appointment of God; and the seventh, in Kg1 8:46-50, is, if it should be carried away by enemies on account of its sins. (Note: Bertheau (on Chron.) has already proved that there is no force in the arguments by which Thenius attempts to show, on doctrinal grounds, that Kg1 8:44-51 are an interpolated addition. As he correctly observes, "it is, on the contrary, quite in harmony with the original plan, that the two cases are also anticipated, in which the prayers of Israelites who are at a distance from the seat of the sanctuary are directed towards the temple, since it is perfectly appropriate that the prayers of the Israelites at the place of the sanctuary are mentioned first, then the prayers of foreigners at the same place, and lastly the prayers of Israelites, who, because they are not in Jerusalem, are obliged to content themselves with turning their faces towards the temple. We might also point to the fact that it is probably intentional that exactly seven cases are enumerated, inasmuch as in enumerations of this kind, which are not restricted by the nature of the case to any definite measure, such a number as seven easily furnishes an outward limit," - or more correctly: because seven as a sacred or covenant number was more appropriate than any other to embrace all prayers addressed to God.) By the expression in Kg1 8:44, "in the way which Thou sendest them," the war is described as one undertaken by the direction of God, whether wages against an enemy who has invaded the land, or outside the land of Canaan for the chastisement of the heathen dwelling around them. "And shall pray וגו העיר דּרך:" i.e., in the direction towards the chosen city and the temple, namely, in faith in the actual presence of the covenant God in the temple. יהוה אל, "to Jehovah," instead of "to Thee," is probably introduced for the sake of greater clearness. משׁפּטם ועשׂית, and secure them justice (cf. Deu 10:18; Psa 9:5, etc.). Kg1 8:46-49 In the seventh prayer, viz., if Israel should be given up to its enemies on account of its sins and carried away into the land of the enemy, Solomon had the threat in Lev 26:33, Lev 26:44 in his eye, though he does not confine his prayer to the exile of the whole nation foretold in that passage and in Deu 28:45., Deu 28:64, and Deu 30:1-5, but extends it to every case of transportation to an enemy's land. לבּם אל והשׁיבוּ, "and they take it to heart," compare Deu 4:39, and without the object, Deu 30:1; not "they feel remorse," as Thenius supposes, because the Hiphil cannot have this reflective signification (Bttcher). The confession of sin in Kg1 8:47, רשׁענוּ והעוינוּ חטאנוּ, was adopted by the Jews when in captivity as the most exhaustive expression of their deep consciousness of guilt (Dan 9:5; Psa 106:6). חטא, to slip, labi, depicts sin as a wandering from right; העוה, to act perversely, as a conscious perversion of justice; and רשׁע as a passionate rebellion against God (cf. Isa 57:20). Kg1 8:50-53 לרחמים וּנתתּם: literally, "and make (place) them for compassion before their captors, that they may have compassion upon them," i.e., cause them to meet with compassion from their enemies, who have carried them away. - In Kg1 8:51-53 Solomon closes with general reasons, which should secure the hearing of his prayer on the part of God. Bertheau follows the earlier commentators in admitting that these reasons refer not merely to the last petitions, but to all the preceding ones. (Note: Seb. Schmidt has already given the following explanation: "These things which I have asked for myself and for my people do Thou, O Lord, because it is for Thy people that I have prayed, and I am their king: therefore hear Thou the prayers of Thy servant and Thy people. For in Kg1 8:52 he makes mention of his own case and of the cases of all the rest, in which they would call upon the Lord.) The plea "for they are Thy people," etc. (Kg1 8:51), is taken from Deu 4:10; and that in Kg1 8:53, "Thou didst separate them," etc., is taken from Lev 20:24, Lev 20:26, compared with Exo 19:5. וגו עיניך להיות, "that Thine eyes may be opened," follows upon ושׁמעתּ ("then hear Thou") in Kg1 8:49; just as Kg1 8:29 at the commencement of the prayer follows upon וּפנית in Kg1 8:28. The recurrence of the same expression shows that the prayer is drawing to a close, and is rounded off by a return to the thought with which it opened. "As Thou spakest by Moses" points back to Exo 19:5. - In Ch2 6:40-42 the conclusion of the prayer is somewhat altered, and closes with the appeal to the Lord to cause salvation and grace to go forth from the temple over His people.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Second Act of the feast of dedication: Solomon's dedicatory prayer (cf. 2 Chron 6:12-42). - Kg1 8:22. "Then Solomon stood before the altar of Jehovah in front of all the assembly of Israel, and stretched out his hands towards heaven." It is evident from Kg1 8:54 that Solomon uttered the prayer which follows upon his knees. The Chronicles contain the same account as we have here, with this addition, that it is said to have taken place on a "scaffold," or kind of pulpit (כּיּור) specially erected for the purpose.

(Note: Bttcher is right in his assertion, that the opinion expressed by Thenius and Cappellus, that this passage in the Chronicles has been dropped out of our text through a copyist's oversight, is a very improbable one; although the reasons he assigns are for the most part untenable. The omission may be explained in a very simple manner, from the fact that the introduction of this circumstance had no bearing upon the design or contents of the dedicatory prayer.)

The altar, to the front of which Solomon went, was the altar of burnt-offering in the court, where the congregation was gathered together. The expression ישׂ כּל־קהל נגד favours the idea that Solomon offered the prayer upon his knees with his face turned towards the congregation, and not with his back to the people and his face turned towards the temple, as Thenius supposes. - The substance of the prayer is closely connected with the prayer of Moses, especially with the blessings and curses therein (vid., Lev 26 and Deut 28). Commencing with the praise of God, who "keepeth covenant and truth" towards His servants, and has thus far performed to His servant David the promise that He gave him (Kg1 8:23, Kg1 8:24), Solomon entreats the Lord still further to fulfil this promise of His (Kg1 8:25, Kg1 8:26), and to keep His eyes constantly open over the temple, to hearken to the prayers of His people, and to avert the curse threatened against sinners from all who shall call upon Him in this temple (vv. 27-53).

Kg1 8:23-24

By granting the blessing promised to His people, the Lord has hitherto proved Himself to be the true and only God in heaven and on earth, who keepeth covenant and mercy with those who walk before Him with all their heart. This acknowledgment provides the requisite confidence for offering the prayer which is sure of an answer (Mat 21:22; Mar 11:24; Jam 1:6). For אל אין־כּמוך, compare Exo 15:11 with Deu 4:39; Sa2 7:22; Sa2 22:32; Psa 86:8. "Who keepeth covenant and mercy," verbatim the same as in Deu 7:9. The promise given to His servant David (2 Sam 7), the fulfilment of which the commencement now lay before their eyes (cf. Kg1 8:20, Kg1 8:21), was an emanation from the covenant faithfulness of God. "As it is this day," as in Kg1 3:6.

Kg1 8:25

The expression "and now" (ועתּה) introduces the prayer for the further fulfilment of the promise, never to allow a successor upon the throne to be wanting to David, in the same conditional form in which David had uttered the hope in Kg1 2:4, and in which the Lord had renewed the promise to Solomon during the building of the temple (Kg1 6:12-13). In על־כּסּא ישׁב מלּפני, instead of כּסּא מעל in Kg1 2:4, the divine rejection is more distinctly indicated.

Kg1 8:26

Kg1 8:26 is not merely a repetition of the prayer in Kg1 8:25, as Thenius supposes, but forms the introduction to the prayers which follow for the hearing of all the prayer presented before the Lord in the temple. The words, "let Thy words be verified, which Thou spakest unto Thy servant David," contain something more than a prayer for the continual preservation of the descendants of David upon the throne, for the fulfilment of which Solomon prayed in Kg1 8:25. They refer to the whole of the promise in Sa2 7:12-16. The plural דּבריך (Chethb) points back to כּל־הדּברים in Sa2 7:17, and is not to be altered into the singular after the Keri. The singular יאמן is used as it frequently is with the subject in the plural, when the verb precedes (cf. Ewald. 316, a., 1). Solomon has here in mind one particular point in the promise, viz., that God would not withdraw His mercy from the seed of David, even when it sinned. This is evident from what follows, where he mentions simply cases of transgression, and prays that they may be forgiven.

Kg1 8:27-28

Kg1 8:26 are closely connected in this sense: keep Thy words that were spoken to David; for although this temple cannot hold Thine infinite divine nature, I know that Thou wilt have respect to the prayer of Thy servant, to keep Thine eyes open over this temple, to hear every prayer which Thy people shall bring before Thee therein. וּפנית in Kg1 8:28 continues the optative נא יאמן in Kg1 8:26; and Kg1 8:27 contains an intermediate thought, with which Solomon meets certain contracted ideas of the gracious presence of God in the temple. כּי (Kg1 8:27) signifies neither but, nevertheless, atque (Bttcher), nor "as" (Thenius, Bertheau); and the assertion that Kg1 8:27 is the commencement of a new section is overthrown by the inadmissible rendering of וּפנית, "but Thou turnest Thyself" (Thenius). - With the words, "Should God really dwell upon the earth! behold, the heaven and the heaven of heavens (i.e., the heavens in their widest extent, cf. Deu 10:14) cannot contain Thee, to say nothing (כּי אף; cf. Ewald, 354, c.) of this house which I have built," in which the infinitude of God and His exaltation above the world are expressed as clearly and forcibly as possible, Solomon does not intend to guard against the delusion that God really dwells in temples (J. D. Mich.), but simply to meet the erroneous idea that He dwells in the temple as men dwell in a house, namely, shut up within it, and not also outside and above it, - a delusion which sometimes forced its way into the unspiritual nation but which was always attacked by the prophets (cf. Mic 3:11; Jer 7:4, etc.). For it is evident that Solomon did combine with his clear perception of the infinite exaltation of God a firm belief in His real presence in the temple, and did not do homage to the abstract idealism of the rationalists, not merely from his declaration in Kg1 8:12. that he had built this temple as a dwelling-place for God, but also from the substance of all the following prayers, and primarily from the general prayer in Kg1 8:28, Kg1 8:29, that God would take this temple under His special protection, and hearken to every prayer directed towards it. The distinction between תּפלּה, תּחנּה, and רנּה is the following: תּפלּה denotes prayer in general, praise, supplication, and thanksgiving; תּחנּה, supplication or entreaty, prayer for help and mercy; and רנּה, jubilation, prayer as the joyous utterance of praise and thanksgiving.

Kg1 8:29-32

"That Thine eyes may be open upon this house night and day." אל־הבּית, speciali quadam providentia in hanc domum directi (Mich.). The following clause, "upon the place of which Thou hast said, My name shall be there" (namely, Sa2 7:13, implicite), contains within itself the ground upon which the prayer rests. Because the name of God will be in the temple, i.e., because God will manifest His gracious presence there, He will also keep His eyes open upon it, so as to hear the prayer of Solomon directed towards it. הזּה המּקום אל (toward this place): because Solomon also was prayer in the court towards the temple. - In Kg1 8:30, "and hear the supplication of Thy servant and of Thy people Israel," he begins by asking that those prayers may be heard which the king and people shall henceforth bring before God in the temple. ושׁמעתּ corresponds to וּפנית in Kg1 8:28, and is more precisely defined by the following תּשׁמע ואתּה (as for these prayers), Thou wilt hear them up to the place of Thine abode, to heaven. אל שׁמע is a pregnant expression: to hear the prayer, which ascends to heaven. In the Chronicles we find throughout the explanatory מן. The last words, "hear and forgive," must be left in their general form, and not limited by anything to be supplied. Nothing but forgiveness of sin can remove the curse by which transgression is followed.

This general prayer is then particularized from Kg1 8:31 onwards by the introduction of seven special petitions for an answer in the different cases in which, in future, prayers may be offered to God in the temple. The first prayer (Kg1 8:31, Kg1 8:32) has reference to the oaths sworn in the temple, the sanctity of which God is asked to protect. "If a man sin against his neighbour, and an oath be laid upon him, to cause him to swear, and he come (and) swear before the altar in this house, then wilt Thou hear," etc. אשׁר את does not mean either "granted that" (Thenius) or "just when" (Ewald, 533, a.), although אם is used in the Chronicles, and we might render it freely "when;" but את is simply an accusative particle, serving to introduce the following clause, in the sense of "as for," or "with regard to (such a case as) that a man sins" (vid., Ewald, 277, a.). אלה וּבא cannot be taken as anything but an asyndeton. For if אלה were a substantive, it would have the article (האלה) provided it were the subject, and the verb would be written בּאה; and if it were the object, we should have בּאלה, as in Neh 10:30 (cf. Eze 17:13). The prayer refers to the cases mentioned in Exo 22:6-12 and Lev 26:17, when property entrusted to any one had been lost or injured, or when a thing had been found and the finding was denied, or when an act of fraud had been committed; in which cases the law required not only compensation with the addition of a fifth of its value, but also a trespass-offering as an expiation of the sin committed by taking a false oath. But as this punishment could only be inflicted when the guilty person afterwards confessed his guilt, many false oaths might have been sworn in the cases in question and have remained unpunished, so far as men were concerned. Solomon therefore prays that the Lord will hear every such oath that shall have been sworn before the altar, and work (עשׂית), i.e., actively interpose, and judge His servants, to punish the guilty and justify the innocent. The construction השּׁמים תּשׁמע (Kg1 8:32, Kg1 8:34, Kg1 8:36, etc.) can be explained more simply from the adverbial use of the accusative (Ewald, 300, b.), than from השּׁמים אל in Kg1 8:30. בּראשׁו דּרכּו תּת, to give (bring) his way upon his head, i.e., to cause the merited punishment to fall upon him (cf. Eze 9:10; Eze 11:21, etc.). רשׁע הרשׁרע and צדּיק הצדּיק recall Deu 25:2. For כּצדקתו לו תּת compare Sa2 22:21, Sa2 22:25. - The following cases are all taken from Lev 26 and Deut 28.

Kg1 8:33-34

The second petition, - "If Thy people Israel are smitten by the enemy, because they have sinned against Thee, and they turn to Thee and confess Thy name, ... then hear ... and bring them back into the land," - refers to the threatenings in Lev 26:17 and Deu 28:25, where the nation is threatened with defeat and subjugation on the part of enemies, who shall invade the land, in which case prisoners of war are carried away into foreign lands, but the mass of the people remain in the land, so that they who are beaten can pray to the Lord in the temple, that He will forgive them their sin, save them out of the power of the enemy, and bring back the captives and fugitives into their fatherland.

Kg1 8:35-36

The third prayer refers to the remission of the punishment of drought threatened against the land, when the heaven is shut up, according to Lev 26:19; Deu 11:17; Deu 28:23. תענם כּי, because Thou humblest them (lxx, Vulg.); not "that Thou hearest them" (Chald. and others). תורם כּי, because Thou teachest them the good way. These words correspond to כי תענם, and contain a motive for forgiveness. Because God teaches His people and seeks by means of chastisements to bring them back to the good way when they fail to keep His commandments, He must forgive when they recognise the punishment as a divine chastisement and come to Him with penitential prayer.

Kg1 8:37-40

The fourth prayer relates to the removal of other land-plagues: famine (Lev 26:19-20, and Lev 26:26; Deu 28:23); pestilence (Lev 26:25); blight and mildew in the corn (Deu 28:22); locusts (חסיל, devourer, is connected with ארבּה without a copula, - in the Chronicles by Vv, - to depict the plague of locusts more vividly before their eyes after Deu 28:38); oppression by enemies in their own land; lastly, plagues and diseases of all kinds, such as are threatened against the rebellious in Lev 26:16 and Deu 28:59-61. יצר is not the imperfect Kal of צוּר (Ges., Dietr., Frst, Olsh. Gramm. p. 524), but the imperfect Hiphil of הצר in Deu 28:52, as in Neh 9:27; and the difficult expression שׁעריו בּארץ is probably to be altered into שׁ בּארץ, whilst שׁעריו is either to be taken as a second object to יצר, as Luther supposes, or as in apposition to בּארץ, in the land (in) his gates, as Bertheau assumes. The assertion of Thenius, that all the versions except the Vulgate are founded upon the reading עריו בּעחת, is incorrect. יהיה כּי is omitted after kaal-machalaah, since Solomon dropped the construction with which he commenced, and therefore briefly summed up all the prayers, addressed to God under the various chastisements here named, in the expression כּל־תּחנּה כּל־תּפלּה, which is placed absolutely at the opening of Kg1 8:38. וגו ידעוּן אשׁר, "when they perceive each one the stroke of his heart," i.e., not dolor animi quem quisque sentit (Vatab., C. a Lap.), but the plague regarded as a blow falling upon the heart, in other words, as a chastisement inflicted upon him by God. In all these cases may God hear his prayer, and do and give to every one according to his way. תּדע אשׁר, "as Thou knowest his heart," i.e., as is profitable for every one according to the state of his heart of his disposition. God can do this, because He knows the hearts of all men (cf. Jer 17:10). The purpose assigned for all this hearing of prayer (Kg1 8:40), viz., "that they may fear Thee," etc., is the same as in Deu 4:10.

Kg1 8:41-43

The fifth prayer has reference to the hearing of the prayers of foreigners, who shall pray in the temple. Solomon assumes as certain that foreigners will come and worship before Jehovah in His temple; even Moses himself had allowed the foreigners living among the Israelites to offer sacrifice at the temple (Num 15:14.), and the great name and the arm of the Lord, that had manifested itself in deeds of omnipotence, had become known in the times of Moses to the surrounding nations (Exo 15:14; Exo 18:1; Jos 5:1), and the report of this had reached Balaam even in Mesopotamia (see the Comm. on Num 22). הנּכרי אל does not mean "as for the foreigners" (Thenius), for אל is never used in this sense; but it is to be connected with תּשׁמע in Kg1 8:43, as אל שׁמע frequently occurs (Bertheau).

Kg1 8:42

Kg1 8:42 is a parenthesis inserted in explanation of שׁמך למען: "for they will hear," etc. The strong hand and the outstretched arm are connected together as a standing expression for the wondrous manifestations of the divine omnipotence in the guidance of Israel, as in Deu 4:34; Deu 5:15, etc. With והתפּלּל וּבא the מארץ וּבא in Kg1 8:41 is resumed, and the main thought continued.

Kg1 8:43

The reason for the hearing of the prayers of foreigners is "that all nations may know Thy name to fear Thee," etc., as in Deu 28:10. An examination of this original passage, from which וגו על נקרא שׁמך כּי is taken and transferred to the temple, shows that the common explanations of this phrase, viz., "that this house is called after Thy name," or "that Thy name is invoked over this temple (at its dedication)," are erroneous. The name of the Lord is always used in the Scriptures to denote the working of God among His people or in His kingdom (see at Sa2 6:2). The naming of this name over the nation, the temple, etc., presupposes the working of God within it, and denotes the confession and acknowledgment of that working. This is obvious from such passages as Jer 14:9, where the expression "Thy name is called over us" is only a further explanation of the word "Thou art in the midst of us;" and from Isa 63:19, where "we are they over whom Thou hast not ruled from eternity" is equivalent to "over whom Thy name has not been called." The name of Jehovah will be named over the temple, when Jehovah manifests His gracious presence within it in such a manner, that the nations who pray towards it experience the working of the living God within His sanctuary. It is in this sense that it is stated in Sa2 6:2 that the name of Jehovah is named above the ark of the covenant (see the Comm. in loc.). - There are no cases on record of the worship of foreigners in connection with Solomon's temple, though there are in connection with the temple built after the captivity (vid., Josephus, Ant. xi. 8, 5, that of Alexander the Great; xii. 2, 5ff., that of Ptolemaeus Philadelphus; and 2 Macc. 3:2, 3, that of Seleucus).

Kg1 8:44-45

Finally, in Kg1 8:44-50 Solomon also asks, that when prayers are directed towards the temple by those who are far away both from Jerusalem and the temple, they may be heard. The sixth case, in Kg1 8:44, Kg1 8:45, is, if Israel should be engaged in war with an enemy by the appointment of God; and the seventh, in Kg1 8:46-50, is, if it should be carried away by enemies on account of its sins.

(Note: Bertheau (on Chron.) has already proved that there is no force in the arguments by which Thenius attempts to show, on doctrinal grounds, that Kg1 8:44-51 are an interpolated addition. As he correctly observes, "it is, on the contrary, quite in harmony with the original plan, that the two cases are also anticipated, in which the prayers of Israelites who are at a distance from the seat of the sanctuary are directed towards the temple, since it is perfectly appropriate that the prayers of the Israelites at the place of the sanctuary are mentioned first, then the prayers of foreigners at the same place, and lastly the prayers of Israelites, who, because they are not in Jerusalem, are obliged to content themselves with turning their faces towards the temple. We might also point to the fact that it is probably intentional that exactly seven cases are enumerated, inasmuch as in enumerations of this kind, which are not restricted by the nature of the case to any definite measure, such a number as seven easily furnishes an outward limit," - or more correctly: because seven as a sacred or covenant number was more appropriate than any other to embrace all prayers addressed to God.)

By the expression in Kg1 8:44, "in the way which Thou sendest them," the war is described as one undertaken by the direction of God, whether wages against an enemy who has invaded the land, or outside the land of Canaan for the chastisement of the heathen dwelling around them. "And shall pray וגו העיר דּרך:" i.e., in the direction towards the chosen city and the temple, namely, in faith in the actual presence of the covenant God in the temple. יהוה אל, "to Jehovah," instead of "to Thee," is probably introduced for the sake of greater clearness. משׁפּטם ועשׂית, and secure them justice (cf. Deu 10:18; Psa 9:5, etc.).

Kg1 8:46-49

In the seventh prayer, viz., if Israel should be given up to its enemies on account of its sins and carried away into the land of the enemy, Solomon had the threat in Lev 26:33, Lev 26:44 in his eye, though he does not confine his prayer to the exile of the whole nation foretold in that passage and in Deu 28:45., Deu 28:64, and Deu 30:1-5, but extends it to every case of transportation to an enemy's land. לבּם אל והשׁיבוּ, "and they take it to heart," compare Deu 4:39, and without the object, Deu 30:1; not "they feel remorse," as Thenius supposes, because the Hiphil cannot have this reflective signification (Bttcher). The confession of sin in Kg1 8:47, רשׁענוּ והעוינוּ חטאנוּ, was adopted by the Jews when in captivity as the most exhaustive expression of their deep consciousness of guilt (Dan 9:5; Psa 106:6). חטא, to slip, labi, depicts sin as a wandering from right; העוה, to act perversely, as a conscious perversion of justice; and רשׁע as a passionate rebellion against God (cf. Isa 57:20).

Kg1 8:50-53

לרחמים וּנתתּם: literally, "and make (place) them for compassion before their captors, that they may have compassion upon them," i.e., cause them to meet with compassion from their enemies, who have carried them away. - In Kg1 8:51-53 Solomon closes with general reasons, which should secure the hearing of his prayer on the part of God. Bertheau follows the earlier commentators in admitting that these reasons refer not merely to the last petitions, but to all the preceding ones.

(Note: Seb. Schmidt has already given the following explanation: "These things which I have asked for myself and for my people do Thou, O Lord, because it is for Thy people that I have prayed, and I am their king: therefore hear Thou the prayers of Thy servant and Thy people. For in Kg1 8:52 he makes mention of his own case and of the cases of all the rest, in which they would call upon the Lord.)

The plea "for they are Thy people," etc. (Kg1 8:51), is taken from Deu 4:10; and that in Kg1 8:53, "Thou didst separate them," etc., is taken from Lev 20:24, Lev 20:26, compared with Exo 19:5. וגו עיניך להיות, "that Thine eyes may be opened," follows upon ושׁמעתּ ("then hear Thou") in Kg1 8:49; just as Kg1 8:29 at the commencement of the prayer follows upon וּפנית in Kg1 8:28. The recurrence of the same expression shows that the prayer is drawing to a close, and is rounded off by a return to the thought with which it opened. "As Thou spakest by Moses" points back to Exo 19:5. - In Ch2 6:40-42 the conclusion of the prayer is somewhat altered, and closes with the appeal to the Lord to cause salvation and grace to go forth from the temple over His people.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Stood - Upon a scaffold set up for him in the court of the people, Ch2 6:13.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Stood - He ascended the brazen scaffold, five cubits long, and five cubits broad, and three cubits high, and then kneeled down upon his knees, with his hands spread up to heaven, and offered up the following prayer: see Kg1 8:54, and Ch2 5:12, Ch2 5:13. And spread forth his hands toward heaven - This was a usual custom in all nations: in prayer the hands were stretched out to heaven, as if to invite and receive assistance from thence; while, humbly kneeling on their knees, they seemed acknowledge at once their dependence and unworthiness. On this subject I have spoken elsewhere. In the Scriptures we meet with several examples of the kind: Hear my voice - when I Lift Up My Hands toward thy holy oracle; Psa 28:2. Lift Up Your Hands in the sanctuary, and bless the Lord; Psa 134:2. Let my prayer be set forth - and the Lifting Up of My Hands as the evening sacrifice; Psa 141:2. And see Ti1 2:8, etc. In heathen writers examples are not less frequent: Sustulit exutas vinclis ad sidera Palmas. Vos aeterni ignes, et non violabile vestrum Testor numen, ait. Virg. Aen. lib. ii., ver. 153. Ye lamps of heaven, he said, and Lifted High His Hands, now free; thou venerable sky, Inviolable powers! And that they kneeled down when supplicating I have also proved. Of this too the Scriptures afford abundant evidence, as do also the heathen writers. I need add but one word: - Et Genbius Pronis supplex, similisque roganti, Circumfert tacitos, tanquam sun brachia, vultus. Ovid, Met. lib. iii., f. 3, ver. 240. Indeed, so universal were these forms in praying, that one of the heathens has said, "All men, in praying, lift up their hands to heaven.

Top

⁵⁶ Blessed [01288] be the LORD [03068], that hath given [05414] rest [04496] unto his people [05971] Israel [03478], according to all that he promised [01696]: there hath not failed [05307] one [0259] word [01697] of all his good [02896] promise [01697], which he promised [01696] by the hand [03027] of Moses [04872] his servant [05650].
⁵⁷ The LORD [03068] our God [0430] be with us, as he was with our fathers [01]: let him not leave [05800] us, nor forsake [05203] us:
⁵⁸ That he may incline [05186] our hearts [03824] unto him, to walk [03212] in all his ways [01870], and to keep [08104] his commandments [04687], and his statutes [02706], and his judgments [04941], which he commanded [06680] our fathers [01].
⁵⁹ And let these my words [01697], wherewith I have made supplication [02603] before [06440] the LORD [03068], be nigh [07138] unto the LORD [03068] our God [0430] day [03119] and night [03915], that he maintain [06213] the cause [04941] of his servant [05650], and the cause [04941] of his people [05971] Israel [03478] at all times [03117] [03117], as the matter [01697] shall require:
⁶⁰ That all the people [05971] of the earth [0776] may know [03045] that the LORD [03068] is God [0430], and that there is none else.
⁶¹ Let your heart [03824] therefore be perfect [08003] with the LORD [03068] our God [0430], to walk [03212] in his statutes [02706], and to keep [08104] his commandments [04687], as at this day [03117].

²⁴ And if thy people [05971] Israel [03478] be put to the worse [05062] before [06440] the enemy [0341], because they have sinned [02398] against thee; and shall return [07725] and confess [03034] thy name [08034], and pray [06419] and make supplication [02603] before [06440] thee in this house [01004];

⁵⁴ And it was so, that when Solomon [08010] had made an end [03615] of praying [06419] all this prayer [08605] and supplication [08467] unto the LORD [03068], he arose [06965] from before [06440] the altar [04196] of the LORD [03068], from kneeling [03766] on his knees [01290] with his hands [03709] spread up [06566] to heaven [08064].

¹³ For Solomon [08010] had made [06213] a brasen [05178] scaffold [03595], of five [02568] cubits [0520] long [0753], and five [02568] cubits [0520] broad [07341], and three [07969] cubits [0520] high [06967], and had set [05414] it in the midst [08432] of the court [05835]: and upon it he stood [05975], and kneeled down [01288] upon his knees [01290] before all the congregation [06951] of Israel [03478], and spread forth [06566] his hands [03709] toward heaven [08064],

⁴⁰ Now, my God [0430], let, I beseech thee, thine eyes [05869] be open [06605], and let thine ears [0241] be attent [07183] unto the prayer [08605] that is made in this place [04725].
⁴¹ Now therefore arise [06965], O LORD [03068] God [0430], into thy resting [05118] place, thou, and the ark [0727] of thy strength [05797]: let thy priests [03548], O LORD [03068] God [0430], be clothed [03847] with salvation [08668], and let thy saints [02623] rejoice [08055] in goodness [02896].
⁴² O LORD [03068] God [0430], turn not away [07725] the face [06440] of thine anointed [04899]: remember [02142] the mercies [02617] of David [01732] thy servant [05650].

⁵ Now therefore, if ye will obey [08085] my voice [06963] indeed [08085], and keep [08104] my covenant [01285], then ye shall be a peculiar treasure [05459] unto me above all people [05971]: for all the earth [0776] is mine:

²⁸ Yet have thou respect [06437] unto the prayer [08605] of thy servant [05650], and to his supplication [08467], O LORD [03068] my God [0430], to hearken [08085] unto the cry [07440] and to the prayer [08605], which thy servant [05650] prayeth [06419] before [06440] thee to day [03117]:

⁴⁹ Then hear [08085] thou their prayer [08605] and their supplication [08467] in heaven [08064] thy dwelling [03427] place [04349], and maintain [06213] their cause [04941],

²⁶ And ye shall be holy [06918] unto me: for I the LORD [03068] am holy [06918], and have severed [0914] you from other people [05971], that ye should be mine.

²⁴ But I have said [0559] unto you, Ye shall inherit [03423] their land [0127], and I will give [05414] it unto you to possess [03423] it, a land [0776] that floweth [02100] with milk [02461] and honey [01706]: I am the LORD [03068] your God [0430], which have separated [0914] you from other people [05971].

⁵³ For thou didst separate [0914] them from among all the people [05971] of the earth [0776], to be thine inheritance [05159], as thou spakest [01696] by the hand [03027] of Moses [04872] thy servant [05650], when thou broughtest [03318] our fathers [01] out of Egypt [04714], O Lord [0136] GOD [03069].

¹⁰ Specially the day [03117] that thou stoodest [05975] before [06440] the LORD [03068] thy God [0430] in Horeb [02722], when the LORD [03068] said [0559] unto me, Gather [06950] me the people [05971] together [06950], and I will make them hear [08085] my words [01697], that they may learn [03925] to fear [03372] me all the days [03117] that they shall live [02416] upon the earth [0127], and that they may teach [03925] their children [01121].

⁵¹ For they be thy people [05971], and thine inheritance [05159], which thou broughtest forth [03318] out of Egypt [04714], from the midst [08432] of the furnace [03564] of iron [01270]:

⁵² That thine eyes [05869] may be open [06605] unto the supplication [08467] of thy servant [05650], and unto the supplication [08467] of thy people [05971] Israel [03478], to hearken [08085] unto them in all that they call [07121] for unto thee.

⁵¹ For they be thy people [05971], and thine inheritance [05159], which thou broughtest forth [03318] out of Egypt [04714], from the midst [08432] of the furnace [03564] of iron [01270]:
⁵² That thine eyes [05869] may be open [06605] unto the supplication [08467] of thy servant [05650], and unto the supplication [08467] of thy people [05971] Israel [03478], to hearken [08085] unto them in all that they call [07121] for unto thee.
⁵³ For thou didst separate [0914] them from among all the people [05971] of the earth [0776], to be thine inheritance [05159], as thou spakest [01696] by the hand [03027] of Moses [04872] thy servant [05650], when thou broughtest [03318] our fathers [01] out of Egypt [04714], O Lord [0136] GOD [03069].

⁵⁰ And forgive [05545] thy people [05971] that have sinned [02398] against thee, and all their transgressions [06588] wherein they have transgressed [06586] against thee, and give [05414] them compassion [07356] before [06440] them who carried them captive [07617], that they may have compassion [07355] on them:
⁵¹ For they be thy people [05971], and thine inheritance [05159], which thou broughtest forth [03318] out of Egypt [04714], from the midst [08432] of the furnace [03564] of iron [01270]:
⁵² That thine eyes [05869] may be open [06605] unto the supplication [08467] of thy servant [05650], and unto the supplication [08467] of thy people [05971] Israel [03478], to hearken [08085] unto them in all that they call [07121] for unto thee.
⁵³ For thou didst separate [0914] them from among all the people [05971] of the earth [0776], to be thine inheritance [05159], as thou spakest [01696] by the hand [03027] of Moses [04872] thy servant [05650], when thou broughtest [03318] our fathers [01] out of Egypt [04714], O Lord [0136] GOD [03069].

²⁰ But the wicked [07563] are like the troubled [01644] sea [03220], when it cannot [03201] rest [08252], whose waters [04325] cast up [01644] mire [07516] and dirt [02916].

⁶ We have sinned [02398] with our fathers [01], we have committed iniquity [05753], we have done wickedly [07561].

⁵ We have sinned [02398], and have committed iniquity [05753], and have done wickedly [07561], and have rebelled [04775], even by departing [05493] from thy precepts [04687] and from thy judgments [04941]:

⁴⁷ Yet if they shall bethink [07725] themselves in the land [0776] whither they were carried captives [07617], and repent [07725] [03820], and make supplication [02603] unto thee in the land [0776] of them that carried them captives [07617], saying [0559], We have sinned [02398], and have done perversely [05753], we have committed wickedness [07561];

³⁹ Know [03045] therefore this day [03117], and consider [07725] it in thine heart [03824], that the LORD [03068] he is God [0430] in heaven [08064] above [04605], and upon the earth [0776] beneath: there is none else.

¹ And it shall come to pass, when all these things [01697] are come [0935] upon thee, the blessing [01293] and the curse [07045], which I have set [05414] before [06440] thee, and thou shalt call [07725] them to mind [03824] among all the nations [01471], whither the LORD [03068] thy God [0430] hath driven [05080] thee,
² And shalt return [07725] unto the LORD [03068] thy God [0430], and shalt obey [08085] his voice [06963] according to all that I command [06680] thee this day [03117], thou and thy children [01121], with all thine heart [03824], and with all thy soul [05315];
³ That then the LORD [03068] thy God [0430] will turn [07725] thy captivity [07622], and have compassion [07355] upon thee, and will return [07725] and gather [06908] thee from all the nations [05971], whither the LORD [03068] thy God [0430] hath scattered [06327] thee.
⁴ If any of thine be driven out [05080] unto the outmost [07097] parts of heaven [08064], from thence will the LORD [03068] thy God [0430] gather [06908] thee, and from thence will he fetch [03947] thee:
⁵ And the LORD [03068] thy God [0430] will bring [0935] thee into the land [0776] which thy fathers [01] possessed [03423], and thou shalt possess [03423] it; and he will do thee good [03190], and multiply [07235] thee above thy fathers [01].

⁶⁴ And the LORD [03068] shall scatter [06327] thee among all people [05971], from the one end [07097] of the earth [0776] even unto the other [07097]; and there thou shalt serve [05647] other [0312] gods [0430], which neither thou nor thy fathers [01] have known [03045], even wood [06086] and stone [068].

⁴⁵ Moreover all these curses [07045] shall come [0935] upon thee, and shall pursue [07291] thee, and overtake [05381] thee, till thou be destroyed [08045]; because thou hearkenedst [08085] not unto the voice [06963] of the LORD [03068] thy God [0430], to keep [08104] his commandments [04687] and his statutes [02708] which he commanded [06680] thee:

⁴⁴ And yet [0637] for all that [02063], when they be [01571] in the land [0776] of their enemies [0341], I will not cast them away [03988], neither will I abhor [01602] them, to destroy them utterly [03615], and to break [06565] my covenant [01285] with them: for I am the LORD [03068] their God [0430].

³³ And I will scatter [02219] you among the heathen [01471], and will draw out [07324] a sword [02719] after [0310] you: and your land [0776] shall be desolate [08077], and your cities [05892] waste [02723].

⁴⁶ If they sin [02398] against thee, (for there is no man [0120] that sinneth [02398] not,) and thou be angry [0599] with them, and deliver [05414] them to the enemy [0341], so that they carry them away [07617] captives [07617] unto [06440] the land [0776] of the enemy [0341], far [07350] or near [07138];
⁴⁷ Yet if they shall bethink [07725] themselves in the land [0776] whither they were carried captives [07617], and repent [07725] [03820], and make supplication [02603] unto thee in the land [0776] of them that carried them captives [07617], saying [0559], We have sinned [02398], and have done perversely [05753], we have committed wickedness [07561];
⁴⁸ And so return [07725] unto thee with all their heart [03824], and with all their soul [05315], in the land [0776] of their enemies [0341], which led them away captive [07617], and pray [06419] unto thee toward [01870] their land [0776], which thou gavest [05414] unto their fathers [01], the city [05892] which thou hast chosen [0977], and the house [01004] which I have built [01129] for thy name [08034]:
⁴⁹ Then hear [08085] thou their prayer [08605] and their supplication [08467] in heaven [08064] thy dwelling [03427] place [04349], and maintain [06213] their cause [04941],

⁵ Thou hast rebuked [01605] the heathen [01471], thou hast destroyed [06] the wicked [07563], thou hast put out [04229] their name [08034] for ever [05769] and ever [05703].

¹⁸ He doth execute [06213] the judgment [04941] of the fatherless [03490] and widow [0490], and loveth [0157] the stranger [01616], in giving [05414] him food [03899] and raiment [08071].

⁴⁴ If thy people [05971] go out [03318] to battle [04421] against their enemy [0341], whithersoever [01870] thou shalt send [07971] them, and shall pray [06419] unto the LORD [03068] toward [01870] the city [05892] which thou hast chosen [0977], and toward the house [01004] that I have built [01129] for thy name [08034]:
⁴⁵ Then hear [08085] thou in heaven [08064] their prayer [08605] and their supplication [08467], and maintain [06213] their cause [04941].
⁴⁶ If they sin [02398] against thee, (for there is no man [0120] that sinneth [02398] not,) and thou be angry [0599] with them, and deliver [05414] them to the enemy [0341], so that they carry them away [07617] captives [07617] unto [06440] the land [0776] of the enemy [0341], far [07350] or near [07138];
⁴⁷ Yet if they shall bethink [07725] themselves in the land [0776] whither they were carried captives [07617], and repent [07725] [03820], and make supplication [02603] unto thee in the land [0776] of them that carried them captives [07617], saying [0559], We have sinned [02398], and have done perversely [05753], we have committed wickedness [07561];
⁴⁸ And so return [07725] unto thee with all their heart [03824], and with all their soul [05315], in the land [0776] of their enemies [0341], which led them away captive [07617], and pray [06419] unto thee toward [01870] their land [0776], which thou gavest [05414] unto their fathers [01], the city [05892] which thou hast chosen [0977], and the house [01004] which I have built [01129] for thy name [08034]:
⁴⁹ Then hear [08085] thou their prayer [08605] and their supplication [08467] in heaven [08064] thy dwelling [03427] place [04349], and maintain [06213] their cause [04941],
⁵⁰ And forgive [05545] thy people [05971] that have sinned [02398] against thee, and all their transgressions [06588] wherein they have transgressed [06586] against thee, and give [05414] them compassion [07356] before [06440] them who carried them captive [07617], that they may have compassion [07355] on them:
⁵¹ For they be thy people [05971], and thine inheritance [05159], which thou broughtest forth [03318] out of Egypt [04714], from the midst [08432] of the furnace [03564] of iron [01270]:

⁴⁵ Then hear [08085] thou in heaven [08064] their prayer [08605] and their supplication [08467], and maintain [06213] their cause [04941].

² And David [01732] arose [06965], and went [03212] with all the people [05971] that were with him from Baale of Judah [01184], to bring up [05927] from thence the ark [0727] of God [0430], whose name [08034] is called [07121] by the name [08034] of the LORD [03068] of hosts [06635] that dwelleth [03427] between the cherubims [03742].

¹⁹ We are thine: thou never [05769] barest rule [04910] over them; they were not called [07121] by thy name [08034].

⁹ Why shouldest thou be as a man [0376] astonied [01724], as a mighty man [01368] that cannot [03201] save [03467]? yet thou, O LORD [03068], art in the midst [07130] of us, and we are called [07121] by thy name [08034]; leave [03240] us not.

¹⁰ And all people [05971] of the earth [0776] shall see [07200] that thou art called [07121] by the name [08034] of the LORD [03068]; and they shall be afraid [03372] of thee.

⁴³ Hear [08085] thou in heaven [08064] thy dwelling [03427] place [04349], and do [06213] according to all that the stranger [05237] calleth [07121] to thee for: that all people [05971] of the earth [0776] may know [03045] thy name [08034], to fear [03372] thee, as do thy people [05971] Israel [03478]; and that they may know [03045] that this house [01004], which I have builded [01129], is called [07121] by thy name [08034].

⁴¹ Moreover concerning a stranger [05237], that is not of thy people [05971] Israel [03478], but cometh out [0935] of a far [07350] country [0776] for [04616] thy name's [08034] sake;

¹⁵ And remember [02142] that thou wast a servant [05650] in the land [0776] of Egypt [04714], and that the LORD [03068] thy God [0430] brought [03318] thee out thence through a mighty [02389] hand [03027] and by a stretched out [05186] arm [02220]: therefore the LORD [03068] thy God [0430] commanded [06680] thee to keep [06213] the sabbath [07676] day [03117].

³⁴ Or hath God [0430] assayed [05254] to go [0935] and take [03947] him a nation [01471] from the midst [07130] of another nation [01471], by temptations [04531], by signs [0226], and by wonders [04159], and by war [04421], and by a mighty [02389] hand [03027], and by a stretched out [05186] arm [02220], and by great [01419] terrors [04172], according to all that the LORD [03068] your God [0430] did [06213] for you in Egypt [04714] before your eyes [05869]?

⁴² (For they shall hear [08085] of thy great [01419] name [08034], and of thy strong [02389] hand [03027], and of thy stretched out [05186] arm [02220];) when he shall come [0935] and pray [06419] toward this house [01004];

¹ And it came to pass, when all the kings [04428] of the Amorites [0567], which were on the side [05676] of Jordan [03383] westward [03220], and all the kings [04428] of the Canaanites [03669], which were by the sea [03220], heard [08085] that the LORD [03068] had dried up [03001] the waters [04325] of Jordan [03383] from before [06440] the children [01121] of Israel [03478], until we were passed over [05674], that their heart [03824] melted [04549], neither was there spirit [07307] in them any more, because [06440] of the children [01121] of Israel [03478].

¹ When Jethro [03503], the priest [03548] of Midian [04080], Moses [04872]' father in law [02859], heard [08085] of all that God [0430] had done [06213] for Moses [04872], and for Israel [03478] his people [05971], and that the LORD [03068] had brought [03318] Israel [03478] out of Egypt [04714];

¹⁴ The people [05971] shall hear [08085], and be afraid [07264]: sorrow [02427] shall take hold [0270] on the inhabitants [03427] of Palestina [06429].

¹⁴ And if a stranger [01616] sojourn [01481] with you, or whosoever be among [08432] you in your generations [01755], and will offer [06213] an offering made by fire [0801], of a sweet [05207] savour [07381] unto the LORD [03068]; as ye do [06213], so he shall do [06213].

⁴¹ Moreover concerning a stranger [05237], that is not of thy people [05971] Israel [03478], but cometh out [0935] of a far [07350] country [0776] for [04616] thy name's [08034] sake;
⁴² (For they shall hear [08085] of thy great [01419] name [08034], and of thy strong [02389] hand [03027], and of thy stretched out [05186] arm [02220];) when he shall come [0935] and pray [06419] toward this house [01004];
⁴³ Hear [08085] thou in heaven [08064] thy dwelling [03427] place [04349], and do [06213] according to all that the stranger [05237] calleth [07121] to thee for: that all people [05971] of the earth [0776] may know [03045] thy name [08034], to fear [03372] thee, as do thy people [05971] Israel [03478]; and that they may know [03045] that this house [01004], which I have builded [01129], is called [07121] by thy name [08034].

⁴⁰ That they may fear [03372] thee all the days [03117] that they live [02416] in [06440] the land [0127] which thou gavest [05414] unto our fathers [01].

¹⁰ I the LORD [03068] search [02713] the heart [03820], I try [0974] the reins [03629], even to give [05414] every man [0376] according to his ways [01870], and according to the fruit [06529] of his doings [04611].

³⁸ What prayer [08605] and supplication [08467] soever be made by any man [0120], or by all thy people [05971] Israel [03478], which shall know [03045] every man [0376] the plague [05061] of his own heart [03824], and spread forth [06566] his hands [03709] toward this house [01004]:

²⁷ Therefore thou deliveredst [05414] them into the hand [03027] of their enemies [06862], who vexed [06887] them: and in the time [06256] of their trouble [06869], when they cried [06817] unto thee, thou heardest [08085] them from heaven [08064]; and according to thy manifold [07227] mercies [07356] thou gavest [05414] them saviours [03467], who saved [03467] them out of the hand [03027] of their enemies [06862].

⁵² And he shall besiege [06887] thee in all thy gates [08179], until thy high [01364] and fenced [01219] walls [02346] come down [03381], wherein [02004] thou trustedst [0982], throughout all thy land [0776]: and he shall besiege [06887] thee in all thy gates [08179] throughout all thy land [0776], which the LORD [03068] thy God [0430] hath given [05414] thee.

⁵⁹ Then the LORD [03068] will make [06381] thy plagues [04347] wonderful [06381], and the plagues [04347] of thy seed [02233], even great [01419] plagues [04347], and of long continuance [0539], and sore [07451] sicknesses [02483], and of long continuance [0539].
⁶⁰ Moreover he will bring [07725] upon thee all the diseases [04064] of Egypt [04714], which thou wast afraid [03025] of [06440]; and they shall cleave [01692] unto thee.
⁶¹ Also every sickness [02483], and every plague [04347], which is not written [03789] in the book [05612] of this law [08451], them will the LORD [03068] bring [05927] upon thee, until thou be destroyed [08045].

¹⁶ I also will do [06213] this unto you; I will even appoint [06485] over you terror [0928], consumption [07829], and the burning ague [06920], that shall consume [03615] the eyes [05869], and cause sorrow [01727] of heart [05315]: and ye shall sow [02232] your seed [02233] in vain [07385], for your enemies [0341] shall eat [0398] it.

³⁸ Thou shalt carry [03318] much [07227] seed [02233] out [03318] into the field [07704], and shalt gather [0622] but little [04592] in [0622]; for the locust [0697] shall consume [02628] it.

²² The LORD [03068] shall smite [05221] thee with a consumption [07829], and with a fever [06920], and with an inflammation [01816], and with an extreme burning [02746], and with the sword [02719], and with blasting [07711], and with mildew [03420]; and they shall pursue [07291] thee until thou perish [06].

²⁵ And I will bring [0935] a sword [02719] upon you, that shall avenge [05358] the quarrel [05359] of my covenant [01285]: and when ye are gathered together [0622] within [0413] your cities [05892], I will send [07971] the pestilence [01698] among [08432] you; and ye shall be delivered [05414] into the hand [03027] of the enemy [0341].

²³ And thy heaven [08064] that is over thy head [07218] shall be brass [05178], and the earth [0776] that is under thee shall be iron [01270].

²⁶ And when I have broken [07665] the staff [04294] of your bread [03899], ten [06235] women [0802] shall bake [0644] your bread [03899] in one [0259] oven [08574], and they shall deliver [07725] you your bread [03899] again [07725] by weight [04948]: and ye shall eat [0398], and not be satisfied [07646].

¹⁹ And I will break [07665] the pride [01347] of your power [05797]; and I will make [05414] your heaven [08064] as iron [01270], and your earth [0776] as brass [05154]:
²⁰ And your strength [03581] shall be spent [08552] in vain [07385]: for your land [0776] shall not yield [05414] her increase [02981], neither shall the trees [06086] of the land [0776] yield [05414] their fruits [06529].

³⁷ If there be in the land [0776] famine [07458], if there be pestilence [01698], blasting [07711], mildew [03420], locust [0697], or if there be caterpiller [02625]; if their enemy [0341] besiege [06887] them in the land [0776] of their cities [08179]; whatsoever plague [05061], whatsoever sickness [04245] there be;
³⁸ What prayer [08605] and supplication [08467] soever be made by any man [0120], or by all thy people [05971] Israel [03478], which shall know [03045] every man [0376] the plague [05061] of his own heart [03824], and spread forth [06566] his hands [03709] toward this house [01004]:
³⁹ Then hear [08085] thou in heaven [08064] thy dwelling [03427] place [04349], and forgive [05545], and do [06213], and give [05414] to every man [0376] according to his ways [01870], whose heart [03824] thou knowest [03045]; (for thou, even thou only, knowest [03045] the hearts [03824] of all the children [01121] of men [0120];)
⁴⁰ That they may fear [03372] thee all the days [03117] that they live [02416] in [06440] the land [0127] which thou gavest [05414] unto our fathers [01].

²³ And thy heaven [08064] that is over thy head [07218] shall be brass [05178], and the earth [0776] that is under thee shall be iron [01270].

¹⁷ And then the LORD'S [03068] wrath [0639] be kindled [02734] against you, and he shut up [06113] the heaven [08064], that there be no rain [04306], and that the land [0127] yield [05414] not her fruit [02981]; and lest ye perish [06] quickly [04120] from off the good [02896] land [0776] which the LORD [03068] giveth [05414] you.

¹⁹ And I will break [07665] the pride [01347] of your power [05797]; and I will make [05414] your heaven [08064] as iron [01270], and your earth [0776] as brass [05154]:

³⁵ When heaven [08064] is shut up [06113], and there is no rain [04306], because they have sinned [02398] against thee; if they pray [06419] toward this place [04725], and confess [03034] thy name [08034], and turn [07725] from their sin [02403], when thou afflictest [06031] them:
³⁶ Then hear [08085] thou in heaven [08064], and forgive [05545] the sin [02403] of thy servants [05650], and of thy people [05971] Israel [03478], that thou teach [03384] them the good [02896] way [01870] wherein they should walk [03212], and give [05414] rain [04306] upon thy land [0776], which thou hast given [05414] to thy people [05971] for an inheritance [05159].

²⁵ The LORD [03068] shall cause [05414] thee to be smitten [05062] before [06440] thine enemies [0341]: thou shalt go out [03318] one [0259] way [01870] against them, and flee [05127] seven [07651] ways [01870] before [06440] them: and shalt be removed [02189] into all the kingdoms [04467] of the earth [0776].

¹⁷ And I will set [05414] my face [06440] against you, and ye shall be slain [05062] before [06440] your enemies [0341]: they that hate [08130] you shall reign [07287] over you; and ye shall flee [05127] when none pursueth [07291] you.

³³ When thy people [05971] Israel [03478] be smitten down [05062] before [06440] the enemy [0341], because they have sinned [02398] against thee, and shall turn again [07725] to thee, and confess [03034] thy name [08034], and pray [06419], and make supplication [02603] unto thee in this house [01004]:
³⁴ Then hear [08085] thou in heaven [08064], and forgive [05545] the sin [02403] of thy people [05971] Israel [03478], and bring them again [07725] unto the land [0127] which thou gavest [05414] unto their fathers [01].

²⁵ Therefore the LORD [03068] hath recompensed [07725] me according to my righteousness [06666]; according to my cleanness [01252] in his eye sight [05048] [05869].

²¹ The LORD [03068] rewarded [01580] me according to my righteousness [06666]: according to the cleanness [01252] of my hands [03027] hath he recompensed [07725] me.

² And it shall be, if the wicked man [07563] be worthy [01121] to be beaten [05221], that the judge [08199] shall cause him to lie down [05307], and to be beaten [05221] before his face [06440], according [01767] to his fault [07564], by a certain number [04557].

²¹ But as for them whose heart [03820] walketh [01980] after the heart [03820] of their detestable things [08251] and their abominations [08441], I will recompense [05414] their way [01870] upon their own heads [07218], saith [05002] the Lord [0136] GOD [03069].

¹⁰ And as for me also, mine eye [05869] shall not spare [02347], neither will I have pity [02550], but I will recompense [05414] their way [01870] upon their head [07218].

³⁰ And hearken [08085] thou to the supplication [08467] of thy servant [05650], and of thy people [05971] Israel [03478], when they shall pray [06419] toward this place [04725]: and hear [08085] thou in heaven [08064] thy dwelling [03427] place [04725]: and when thou hearest [08085], forgive [05545].

³⁶ Then hear [08085] thou in heaven [08064], and forgive [05545] the sin [02403] of thy servants [05650], and of thy people [05971] Israel [03478], that thou teach [03384] them the good [02896] way [01870] wherein they should walk [03212], and give [05414] rain [04306] upon thy land [0776], which thou hast given [05414] to thy people [05971] for an inheritance [05159].

³⁴ Then hear [08085] thou in heaven [08064], and forgive [05545] the sin [02403] of thy people [05971] Israel [03478], and bring them again [07725] unto the land [0127] which thou gavest [05414] unto their fathers [01].

³² Then hear [08085] thou in heaven [08064], and do [06213], and judge [08199] thy servants [05650], condemning [07561] the wicked [07563], to bring [05414] his way [01870] upon his head [07218]; and justifying [06663] the righteous [06662], to give [05414] him according to his righteousness [06666].

⁶ If fire [0784] break out [03318], and catch [04672] in thorns [06975], so that the stacks of corn [01430], or the standing corn [07054], or the field [07704], be consumed [0398] therewith; he that kindled [01197] the fire [01200] shall surely [07999] make restitution [07999].
⁷ If a man [0376] shall deliver [05414] unto his neighbour [07453] money [03701] or stuff [03627] to keep [08104], and it be stolen [01589] out of the man's [0376] house [01004]; if the thief [01590] be found [04672], let him pay [07999] double [08147].
⁸ If the thief [01590] be not [03808] found [04672], then the master [01167] of the house [01004] shall be brought [07126] unto the judges [0430], to see whether he have put [07971] his hand [03027] unto his neighbour's [07453] goods [04399].
⁹ For all manner [01697] of trespass [06588], whether it be for ox [07794], for ass [02543], for sheep [07716], for raiment [08008], or for any manner of lost thing [09], which another challengeth [0559] to be his, the cause [01697] of both parties [08147] shall come [0935] before the judges [0430]; and whom the judges [0430] shall condemn [07561], he shall pay [07999] double [08147] unto his neighbour [07453].
¹⁰ If a man [0376] deliver [05414] unto his neighbour [07453] an ass [02543], or an ox [07794], or a sheep [07716], or any beast [0929], to keep [08104]; and it die [04191], or be hurt [07665], or driven away [07617], no man seeing [07200] it:
¹¹ Then shall an oath [07621] of the LORD [03068] be between them both [08147], that he hath not put [07971] his hand [03027] unto his neighbour's [07453] goods [04399]; and the owner [01167] of it shall accept [03947] thereof, and he shall not make it good [07999].
¹² And if it be stolen [01589] [01589] from him, he shall make restitution [07999] unto the owner [01167] thereof.

¹³ And hath taken [03947] of the king's [04410] seed [02233], and made [03772] a covenant [01285] with him, and hath taken [0935] an oath [0423] of him: he hath also taken [03947] the mighty [0352] of the land [0776]:

³⁰ And that we would not give [05414] our daughters [01323] unto the people [05971] of the land [0776], nor take [03947] their daughters [01323] for our sons [01121]:

³¹ If any man [0376] trespass [02398] against his neighbour [07453], and an oath [0423] be laid [05375] upon him to cause him to swear [0422], and the oath [0423] come [0935] before [06440] thine altar [04196] in this house [01004]:

¹³ He shall build [01129] an house [01004] for my name [08034], and I will stablish [03559] the throne [03678] of his kingdom [04467] for [05704] ever [05769].

²⁹ That thine eyes [05869] may be open [06605] toward this house [01004] night [03915] and day [03117], even toward the place [04725] of which thou hast said [0559], My name [08034] shall be there: that thou mayest hearken [08085] unto the prayer [08605] which thy servant [05650] shall make [06419] toward this place [04725].
³⁰ And hearken [08085] thou to the supplication [08467] of thy servant [05650], and of thy people [05971] Israel [03478], when they shall pray [06419] toward this place [04725]: and hear [08085] thou in heaven [08064] thy dwelling [03427] place [04725]: and when thou hearest [08085], forgive [05545].
³¹ If any man [0376] trespass [02398] against his neighbour [07453], and an oath [0423] be laid [05375] upon him to cause him to swear [0422], and the oath [0423] come [0935] before [06440] thine altar [04196] in this house [01004]:
³² Then hear [08085] thou in heaven [08064], and do [06213], and judge [08199] thy servants [05650], condemning [07561] the wicked [07563], to bring [05414] his way [01870] upon his head [07218]; and justifying [06663] the righteous [06662], to give [05414] him according to his righteousness [06666].

¹² Then spake [0559] Solomon [08010], The LORD [03068] said [0559] that he would dwell [07931] in the thick darkness [06205].

⁴ Trust [0982] ye not in lying [08267] words [01697], saying [0559], The temple [01964] of the LORD [03068], The temple [01964] of the LORD [03068], The temple [01964] of the LORD [03068], are these.

¹¹ The heads [07218] thereof judge [08199] for reward [07810], and the priests [03548] thereof teach [03384] for hire [04242], and the prophets [05030] thereof divine [07080] for money [03701]: yet will they lean [08172] upon the LORD [03068], and say [0559], Is not the LORD [03068] among [07130] us? none evil [07451] can come [0935] upon us.

¹⁴ Behold, the heaven [08064] and the heaven [08064] of heavens [08064] is the LORD'S [03068] thy God [0430], the earth [0776] also, with all that therein is.

²⁶ And now, O God [0430] of Israel [03478], let thy word [01697], I pray thee, be verified [0539], which thou spakest [01696] unto thy servant [05650] David [01732] my father [01].

²⁷ But will God [0430] indeed [0552] dwell [03427] on the earth [0776]? behold, the heaven [08064] and heaven [08064] of heavens [08064] cannot contain [03557] thee; how much less [0637] this house [01004] that I have builded [01129]?
²⁸ Yet have thou respect [06437] unto the prayer [08605] of thy servant [05650], and to his supplication [08467], O LORD [03068] my God [0430], to hearken [08085] unto the cry [07440] and to the prayer [08605], which thy servant [05650] prayeth [06419] before [06440] thee to day [03117]:

¹⁷ According to all these words [01697], and according to all this vision [02384], so did Nathan [05416] speak [01696] unto David [01732].

¹² And when thy days [03117] be fulfilled [04390], and thou shalt sleep [07901] with thy fathers [01], I will set up [06965] thy seed [02233] after [0310] thee, which shall proceed [03318] out of thy bowels [04578], and I will establish [03559] his kingdom [04467].
¹³ He shall build [01129] an house [01004] for my name [08034], and I will stablish [03559] the throne [03678] of his kingdom [04467] for [05704] ever [05769].
¹⁴ I will be his father [01], and he shall be my son [01121]. If he commit iniquity [05753], I will chasten [03198] him with the rod [07626] of men [0582], and with the stripes [05061] of the children [01121] of men [0120]:
¹⁵ But my mercy [02617] shall not depart away [05493] from him, as I took [05493] it from Saul [07586], whom I put away [05493] before [06440] thee.
¹⁶ And thine house [01004] and thy kingdom [04467] shall be established [0539] for [05704] ever [05769] before [06440] thee: thy throne [03678] shall be established [03559] for [05704] ever [05769].

²⁵ Therefore now, LORD [03068] God [0430] of Israel [03478], keep [08104] with thy servant [05650] David [01732] my father [01] that thou promisedst [01696] him, saying [0559], There shall not fail [03772] thee a man [0376] in my sight [06440] to sit [03427] on the throne [03678] of Israel [03478]; so [07535] that thy children [01121] take heed [08104] to their way [01870], that they walk [03212] before [06440] me as thou hast walked [01980] before [06440] me.

²⁶ And now, O God [0430] of Israel [03478], let thy word [01697], I pray thee, be verified [0539], which thou spakest [01696] unto thy servant [05650] David [01732] my father [01].

⁴ That the LORD [03068] may continue [06965] his word [01697] which he spake [01696] concerning me, saying [0559], If thy children [01121] take heed [08104] to their way [01870], to walk [03212] before [06440] me in truth [0571] with all their heart [03824] and with all their soul [05315], there shall not fail [03772] thee (said [0559] he) a man [0376] on the throne [03678] of Israel [03478].

¹² Concerning this house [01004] which thou art in building [01129], if thou wilt walk [03212] in my statutes [02708], and execute [06213] my judgments [04941], and keep [08104] all my commandments [04687] to walk [03212] in them; then will I perform [06965] my word [01697] with thee, which I spake [01696] unto David [01732] thy father [01]:
¹³ And I will dwell [07931] among [08432] the children [01121] of Israel [03478], and will not forsake [05800] my people [05971] Israel [03478].

⁶ And Solomon [08010] said [0559], Thou hast shewed [06213] unto thy servant [05650] David [01732] my father [01] great [01419] mercy [02617], according as he walked [01980] before [06440] thee in truth [0571], and in righteousness [06666], and in uprightness [03483] of heart [03824] with thee; and thou hast kept [08104] for him this great [01419] kindness [02617], that thou hast given [05414] him a son [01121] to sit [03427] on his throne [03678], as it is this day [03117].

²¹ And I have set [07760] there a place [04725] for the ark [0727], wherein is the covenant [01285] of the LORD [03068], which he made [03772] with our fathers [01], when he brought them out [03318] of the land [0776] of Egypt [04714].

²⁰ And the LORD [03068] hath performed [06965] his word [01697] that he spake [01696], and I am risen up [06965] in the room of David [01732] my father [01], and sit [03427] on the throne [03678] of Israel [03478], as the LORD [03068] promised [01696], and have built [01129] an house [01004] for the name [08034] of the LORD [03068] God [0430] of Israel [03478].

⁹ Know [03045] therefore that the LORD [03068] thy God [0430], he is God [0430], the faithful [0539] God [0410], which keepeth [08104] covenant [01285] and mercy [02617] with them that love [0157] him and keep [08104] his commandments [04687] to a thousand [0505] generations [01755];

⁸ Among the gods [0430] there is none like unto thee, O Lord [0136]; neither are there any works like unto thy works [04639].

³² For who is God [0410], save [01107] the LORD [03068]? and who is a rock [06697], save [01107] our God [0430]?

²² Wherefore thou art great [01431], O LORD [03068] God [0430]: for there is none like thee, neither is there any God [0430] beside [02108] thee, according to all that we have heard [08085] with our ears [0241].

¹¹ Who is like unto thee, O LORD [03068], among the gods [0410]? who is like thee, glorious [0142] in holiness [06944], fearful [03372] in praises [08416], doing [06213] wonders [06382]?

⁶ But [1161] let him ask [154] in [1722] faith [4102], nothing [3367] wavering [1252]. For [1063] he that wavereth [1252] is like [1503] a wave [2830] of the sea [2281] driven with the wind [416] and [2532] tossed [4494].

²⁴ Therefore [1223] [5124] I say [3004] unto you [5213], What [3745] things [3956] soever [302] ye desire [154], when ye pray [4336], believe [4100] that [3754] ye receive [2983] them, and [2532] ye [5213] shall have [2071] them.

²² And [2532] all things [3956], whatsoever [302] [3745] ye shall ask [154] in [1722] prayer [4335], believing [4100], ye shall receive [2983].

²³ And he said [0559], LORD [03068] God [0430] of Israel [03478], there is no God [0430] like thee, in heaven [08064] above [04605], or on earth [0776] beneath, who keepest [08104] covenant [01285] and mercy [02617] with thy servants [05650] that walk [01980] before [06440] thee with all their heart [03820]:
²⁴ Who hast kept [08104] with thy servant [05650] David [01732] my father [01] that thou promisedst [01696] him: thou spakest [01696] also with thy mouth [06310], and hast fulfilled [04390] it with thine hand [03027], as it is this day [03117].

²⁶ And now, O God [0430] of Israel [03478], let thy word [01697], I pray thee, be verified [0539], which thou spakest [01696] unto thy servant [05650] David [01732] my father [01].

²⁴ Who hast kept [08104] with thy servant [05650] David [01732] my father [01] that thou promisedst [01696] him: thou spakest [01696] also with thy mouth [06310], and hast fulfilled [04390] it with thine hand [03027], as it is this day [03117].

²² And Solomon [08010] stood [05975] before [06440] the altar [04196] of the LORD [03068] in the presence of [05048] all the congregation [06951] of Israel [03478], and spread forth [06566] his hands [03709] toward heaven [08064]:

⁸ I will [1014] therefore [3767] that men [435] pray [4336] every [1722] [3956] where [5117], lifting up [1869] holy [3741] hands [5495], without [5565] wrath [3709] and [2532] doubting [1261].

² Let my prayer [08605] be set forth [03559] before [06440] thee as incense [07004]; and the lifting up [04864] of my hands [03709] as the evening [06153] sacrifice [04503].

² Lift up [05375] your hands [03027] in the sanctuary [06944], and bless [01288] the LORD [03068].

² Hear [08085] the voice [06963] of my supplications [08469], when I cry [07768] unto thee, when I lift up [05375] my hands [03027] toward thy holy [06944] oracle [01687].

¹³ It came even to pass, as the trumpeters [02690] [02690] and singers [07891] were as one [0259], to make one [0259] sound [06963] to be heard [08085] in praising [01984] and thanking [03034] the LORD [03068]; and when they lifted up [07311] their voice [06963] with the trumpets [02689] and cymbals [04700] and instruments [03627] of musick [07892], and praised [01984] the LORD [03068], saying, For he is good [02896]; for his mercy [02617] endureth for ever [05769]: that then the house [01004] was filled [04390] with a cloud [06051], even the house [01004] of the LORD [03068];

¹² Also the Levites [03881] which were the singers [07891], all of them of Asaph [0623], of Heman [01968], of Jeduthun [03038], with their sons [01121] and their brethren [0251], being arrayed [03847] in white linen [0948], having cymbals [04700] and psalteries [05035] and harps [03658], stood [05975] at the east end [04217] of the altar [04196], and with them an hundred [03967] and twenty [06242] priests [03548] sounding [02690] with trumpets [02689]:)