The Ark Brought into the Temple
1Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the fathers’ houses of the people of Israel, before King Solomon in Jerusalem, to bring up the ark of the covenant of the Lord out of the city of David, which is Zion.2And all the men of Israel assembled to King Solomon at the feast in the month Ethanim, which is the seventh month.3And all the elders of Israel came, and the priests took up the ark.4And they brought up the ark of the Lord, the tent of meeting, and all the holy vessels that were in the tent; the priests and the Levites brought them up.5And King Solomon and all the congregation of Israel, who had assembled before him, were with him before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered.6Then the priests brought the ark of the covenant of the Lord to its place in the inner sanctuary of the house, in the Most Holy Place, underneath the wings of the cherubim.7For the cherubim spread out their wings over the place of the ark, so that the cherubim overshadowed the ark and its poles.8And the poles were so long that the ends of the poles were seen from the Holy Place before the inner sanctuary; but they could not be seen from outside. And they are there to this day.9There was nothing in the ark except the two tablets of stone that Moses put there at Horeb, where the Lord made a covenant with the people of Israel, when they came out of the land of Egypt.10And when the priests came out of the Holy Place, a cloud filled the house of the Lord,11so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of the Lord.
Encouragement to Give Generously. 1 We want you to know, brothers, a about the grace of God that has been given among the churches of Macedonia, 2 for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. English Standard Version (ESV) Bible Book List Font Size. 2 Thessalonians 2:8. English Standard Version. 8 And then the lawless one will be.
Solomon Blesses the Lord
12Then Solomon said, “The Lorda has said that he would dwell in thick darkness.13I have indeed built you an exalted house, a place for you to dwell in forever.”14Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood.15And he said, “Blessed be the Lord, the God of Israel, who with his hand has fulfilled what he promised with his mouth to David my father, saying,16‘Since the day that I brought my people Israel out of Egypt, I chose no city out of all the tribes of Israel in which to build a house, that my name might be there. But I chose David to be over my people Israel.’17Now it was in the heart of David my father to build a house for the name of the Lord, the God of Israel.18But the Lord said to David my father, ‘Whereas it was in your heart to build a house for my name, you did well that it was in your heart.19Nevertheless, you shall not build the house, but your son who shall be born to you shall build the house for my name.’20Now the Lord has fulfilled his promise that he made. For I have risen in the place of David my father, and sit on the throne of Israel, as the Lord promised, and I have built the house for the name of the Lord, the God of Israel.21And there I have provided a place for the ark, in which is the covenant of the Lord that he made with our fathers, when he brought them out of the land of Egypt.”
Solomon’s Prayer of Dedication
22Then Solomon stood before the altar of the Lord in the presence of all the assembly of Israel and spread out his hands toward heaven,23and said, “O Lord, God of Israel, there is no God like you, in heaven above or on earth beneath, keeping covenant and showing steadfast love to your servants who walk before you with all their heart;24you have kept with your servant David my father what you declared to him. You spoke with your mouth, and with your hand have fulfilled it this day.25Now therefore, O Lord, God of Israel, keep for your servant David my father what you have promised him, saying, ‘You shall not lack a man to sit before me on the throne of Israel, if only your sons pay close attention to their way, to walk before me as you have walked before me.’26Now therefore, O God of Israel, let your word be confirmed, which you have spoken to your servant David my father.
27“But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!28Yet have regard to the prayer of your servant and to his plea, O Lord my God, listening to the cry and to the prayer that your servant prays before you this day,29that your eyes may be open night and day toward this house, the place of which you have said, ‘My name shall be there,’ that you may listen to the prayer that your servant offers toward this place.30And listen to the plea of your servant and of your people Israel, when they pray toward this place. And listen in heaven your dwelling place, and when you hear, forgive. Ableton live suite 9 7 4.
31“If a man sins against his neighbor and is made to take an oath and comes and swears his oath before your altar in this house,32then hear in heaven and act and judge your servants, condemning the guilty by bringing his conduct on his own head, and vindicating the righteous by rewarding him according to his righteousness.
33“When your people Israel are defeated before the enemy because they have sinned against you, and if they turn again to you and acknowledge your name and pray and plead with you in this house,34then hear in heaven and forgive the sin of your people Israel and bring them again to the land that you gave to their fathers.
35“When heaven is shut up and there is no rain because they have sinned against you, if they pray toward this place and acknowledge your name and turn from their sin, when you afflict them,36then hear in heaven and forgive the sin of your servants, your people Israel, when you teach them the good way in which they should walk, and grant rain upon your land, which you have given to your people as an inheritance.
37“If there is famine in the land, if there is pestilence or blight or mildew or locust or caterpillar, if their enemy besieges them in the land at their gates,b whatever plague, whatever sickness there is,38whatever prayer, whatever plea is made by any man or by all your people Israel, each knowing the affliction of his own heart and stretching out his hands toward this house,39then hear in heaven your dwelling place and forgive and act and render to each whose heart you know, according to all his ways (for you, you only, know the hearts of all the children of mankind),40that they may fear you all the days that they live in the land that you gave to our fathers.
41“Likewise, when a foreigner, who is not of your people Israel, comes from a far country for your name’s sake42(for they shall hear of your great name and your mighty hand, and of your outstretched arm), when he comes and prays toward this house,43hear in heaven your dwelling place and do according to all for which the foreigner calls to you, in order that all the peoples of the earth may know your name and fear you, as do your people Israel, and that they may know that this house that I have built is called by your name.
44“If your people go out to battle against their enemy, by whatever way you shall send them, and they pray to the Lord toward the city that you have chosen and the house that I have built for your name,45then hear in heaven their prayer and their plea, and maintain their cause.
46“If they sin against you—for there is no one who does not sin—and you are angry with them and give them to an enemy, so that they are carried away captive to the land of the enemy, far off or near,47yet if they turn their heart in the land to which they have been carried captive, and repent and plead with you in the land of their captors, saying, ‘We have sinned and have acted perversely and wickedly,’48if they repent with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray to you toward their land, which you gave to their fathers, the city that you have chosen, and the house that I have built for your name,49then hear in heaven your dwelling place their prayer and their plea, and maintain their cause50and forgive your people who have sinned against you, and all their transgressions that they have committed against you, and grant them compassion in the sight of those who carried them captive, that they may have compassion on them51(for they are your people, and your heritage, which you brought out of Egypt, from the midst of the iron furnace).52Let your eyes be open to the plea of your servant and to the plea of your people Israel, giving ear to them whenever they call to you.53For you separated them from among all the peoples of the earth to be your heritage, as you declared through Moses your servant, when you brought our fathers out of Egypt, O Lord God.”
Solomon’s Benediction
54Now as Solomon finished offering all this prayer and plea to the Lord, he arose from before the altar of the Lord, where he had knelt with hands outstretched toward heaven.55And he stood and blessed all the assembly of Israel with a loud voice, saying,56“Blessed be the Lord who has given rest to his people Israel, according to all that he promised. Not one word has failed of all his good promise, which he spoke by Moses his servant.57The Lord our God be with us, as he was with our fathers. May he not leave us or forsake us,58that he may incline our hearts to him, to walk in all his ways and to keep his commandments, his statutes, and his rules, which he commanded our fathers.59Let these words of mine, with which I have pleaded before the Lord, be near to the Lord our God day and night, and may he maintain the cause of his servant and the cause of his people Israel, as each day requires,60that all the peoples of the earth may know that the Lord is God; there is no other.61Let your heart therefore be wholly true to the Lord our God, walking in his statutes and keeping his commandments, as at this day.”
Solomon’s Sacrifices
62Then the king, and all Israel with him, offered sacrifice before the Lord.63Solomon offered as peace offerings to the Lord 22,000 oxen and 120,000 sheep. So the king and all the people of Israel dedicated the house of the Lord.64The same day the king consecrated the middle of the court that was before the house of the Lord, for there he offered the burnt offering and the grain offering and the fat pieces of the peace offerings, because the bronze altar that was before the Lord was too small to receive the burnt offering and the grain offering and the fat pieces of the peace offerings.
65So Solomon held the feast at that time, and all Israel with him, a great assembly, from Lebo-hamath to the Brook of Egypt, before the Lord our God, seven days.c66On the eighth day he sent the people away, and they blessed the king and went to their homes joyful and glad of heart for all the goodness that the Lord had shown to David his servant and to Israel his people.
Footnotes:
The Aramaic forms in this strophe are the ἅπαξ λεγομ רע (ground-form רעי) in Psalm 139:2 and Psalm 139:17, endeavour, desire, thinking, like רעוּת and רעיון in the post-exilic books, from רעה (רעא), cupere, cogitare; and the ἅπ. λεγ. רבע in Psalm 139:3, equivalent to רבץ, a lying down, if רבעי be not rather an infinitive like בּלעי in Job 7:19, since ארחי is undoubtedly not inflected from ארח, but, as being infinitive, like עברי in Deuteronomy 4:21, from ארח; and the verb ארח also, with the exception of this passage, only occurs in the speeches of Elihu (Job 34:8), which are almost more strongly Aramaizing than the Book of Job itself. Further, as an Aramaizing feature we have the objective relation marked by Lamed in the expression בּנתּה לרעי, Thou understandest my thinking, as in Psalm 116:16; Psalm 129:3; Psalm 135:11; Psalm 136:19. The monostichic opening is after the Davidic style, e.g., Psalm 23:1. Among the prophets, Isaiah in particular is fond of such thematic introductions as we have here in Psalm 139:1. On ותּדע instead of ותּדעני vid., on Psalm 107:20; the pronominal object stands once beside the first verb, or even beside the second (2 Kings 9:25), instead of twice (Hitzig). The 'me' is then expanded: sitting down, rising up, walking and lying, are the sum of human conditions or states. רעי is the totality or sum of the life of the spirit and soul of man, and דּרכי the sum of human action. The divine knowledge, as ותּדע says, is the result of the scrutiny of man. The poet, however, in Psalm 139:2 and Psalm 139:3 uses the perfect throughout as a mood of that which is practically existing, because that scrutiny is a scrutiny that is never unexecuted, and the knowledge is consequently an ever-present knowledge. מרחוק is meant to say that He sees into not merely the thought that is fully fashioned and matured, but even that which is being evolved. זרית from זרה is combined by Luther (with Azulai and others) with זר, a wreath (from זרר, constringere, cingere), inasmuch as he renders: whether I walk or lie down, Thou art round about me (Ich gehe oder lige, so bistu umb mich). זרה ought to have the same meaning here, if with Wetzstein one were to compare the Arabic, and more particularly Beduin, drrâ, dherrâ, to protect; the notion of affording protection does not accord with this train of thought, which has reference to God's omniscience: what ought therefore to be meant is a hedging round which secures its object to the knowledge, or even a protecting that places it in security against any exchanging, which will not suffer the object to escape it.
(Note: This Verb. tert. Arab. w et y is old, and the derivative dherâ, protection, is an elegant word; with reference to another derivative, dherwe, a wall of rock protecting one from the winds, vid., Job, at Job 24:7, note. The II form (Piel) signifies to protect in the widest possible sense, e.g., (in Neshwn, ii. 343b), '[Arab.] drâ 'l-šâh, he protected the sheep (against being exchanged) by leaving a lock of wool upon their backs when they were shorn, by which they might be recognised among other sheep.')
The Arabic ḏrâ, to know, which is far removed in sound, is by no means to be compared; it is related to Arab. dr', to push, urge forward, and denotes knowledge that is gained by testing and experimenting. But we also have no need of that Arab. ḏrâ, to protect, since we can remain within the range of the guaranteed Hebrew usage, inasmuch as זרה, to winnow, i.e., to spread out that which has been threshed and expose it to the current of the wind, in Arabic likewise ḏrrâ, (whence מזרה, midhrâ, a winnowing-fork, like רחת, racht, a winnowing-shovel), gives an appropriate metaphor. Here it is equivalent to: to investigate and search out to the very bottom; lxx, Symmachus, and Theodotion, ἐξιξηνίασας, after which the Italic renders investigasti, and Jerome eventilasti. הסכּין with the accusative, as in Job 22:21 with עם: to enter into neighbourly, close, familiar relationship, or to stand in such relationship, with any one; cogn. שׁכן, Arab. skn. Mac os 10 15 1. God is acquainted with all our ways not only superficially, but closely and thoroughly, as that to which He is accustomed.
In Psalm 139:4 this omniscience of God is illustratively corroborated with כּי; Psalm 139:4 has the value of a relative clause, which, however, takes the form of an independent clause. מלּה (pronounced by Jerome in his letter to Sunnia and Fretela, 82, MALA) is an Aramaic word that has been already incorporated in the poetry of the Davidico-Salomonic age. כלּהּ signifies both all of it and every one. In Psalm 139:5 Luther has been misled by the lxx and Vulgate, which take צוּר in the signification formare (whence צוּרה, forma); it signifies, as the definition 'behind and before' shows, to surround, encompass. God is acquainted with man, for He holds him surrounded on all sides, and man can do nothing, if God, whose confining hand he has lying upon him (Job 9:23), does not allow him the requisite freedom of motion. Instead of דּעתּך (XX ἡ γνῶσίς σου) the poet purposely says in Psalm 139:6 merely דּעת: a knowledge, so all-penetrating, all-comprehensive as God's knowledge. The Ker reads פּליאה, but the Chethb פּלאיּה is supported by the Chethb פּלאי in Judges 13:18, the Ker of which there is not פּליא, but פּלי (the pausal form of an adjective פּלי, the feminine of which would be פּליּה). With ממּנּי the transcendence, with נשׂגּבה the unattainableness, and with להּ לא־אוּכל the incomprehensibleness of the fact of the omniscience of God is expressed, and with this, to the mind of the poet, coincides God's omnipresence; for true, not merely phenomenal, knowledge is not possible without the immanence of the knowing one in the thing known. God, however, is omnipresent, sustaining the life of all things by His Spirit, and revealing Himself either in love or in wrath - what the poet styles His countenance. To flee from this omnipresence (מן, away from), as the sinner and he who is conscious of his guilt would gladly do, is impossible. Concerning the first אנּה, which is here accented on the ultima, vid., on Psalm 116:4.
Psalm 139:11 Parallel Commentaries
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