1 Kings8
English Standard Version
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1 Then the of and all the of the , the of the ’ houses of the of , before in , to the of the of the Lord out of the of , which is .
2 And all the of to at the in the , which is the .
3 And all the of , and the the .
4 And they the of the Lord, the of , and all the that were in the ; the and the .
5 And and all the of , who had before him, were with him the , so many and that they could not be or .
6 Then the the of the of the Lord to its in the of the , in the Place, underneath the of the .
7 For the their over the of the , so that the the and its .
8 And the were so long that the of the were seen from the the inner sanctuary; but they could not be from . And they are there to this .
9 There was nothing in the the of that there at , where the Lord a covenant with the of , when they of the of .
10 And when the of the Place, a the of the Lord,
11 so that the not to of the , for the of the Lord the of the Lord.
12 Then , The Lord has that he would in .
13 I have you an , a for you to .
14 Then the and all the of , while all the of .
15 And he , be the Lord, the of , who with his has what he promised with his to my , ,
16 Since the that I my out of , I no out of all the of in which to a , that my might be there. But I to be over my .
17 Now it was in the of my to a for the of the Lord, the of .
18 But the Lord to my , it was in your to a for my , you did that it was in your .
19 , you shall not the , but your who shall be born to shall the for my .
20 Now the Lord has his that he . For I have in the place of my , and on the of , as the Lord , and I have the for the of the Lord, the of .
21 And there I have a for the , in which is the of the Lord that he with our , when he of the of .
22 Then the of the Lord in the of all the of and his toward ,
23 and , O Lord, of , there is no like you, in or on beneath, and showing to your who you with all their ;
24 you have with your my what you to him. You with your , and with your have it this .
25 Now therefore, O Lord, of , for your my what you have him, , You shall not a to before me on the of , if only your pay to their , to me as you have me.
26 Now therefore, O of , let your be , which you have to your my .
27 But will on the ? Behold, and the highest cannot you; how this that I have !
28 Yet have the of your and to his , O Lord my , the and to the that your you this ,
29 that your may be and toward this , the of which you have , My shall be there, that you may to the that your toward this .
30 And to the of your and of your , when they toward this . And in your , and when you , .
31 If a against his and is to take an and and swears his your in this ,
32 then in and and your , the by his on his own , and the by him according to his .
33 When your are the because they have against you, and if they turn to you and your and and with you in this ,
34 then in and the of your and to the that you to their .
35 When is and there is no because they have against you, if they toward this and your and from their , when you them,
36 then in and the of your , your , when you them the in which they should , and upon your , which you have to your as an .
37 If there is in the , if there is or or or or , if their them in the at their , , there is,
38 whatever , whatever is made by any or by all your , the of his own and his toward this ,
39 then in your and and and render to each whose you , according to all his ( for you, you only, the of all the of ),
40 that they may you all the that they the that you to our .
41 Likewise, when a , who is not of your , from a your sake
42 (for they shall of your and your , and of your ), when he and toward this ,
43 in your and according to all for which the to you, in order that all the of the may your and you, as do your , and that they may that this that I have is by your .
44 If your to against their , by whatever you shall them, and they to the Lord the that you have and the that I have for your ,
45 then in their and their , and their .
46 If they against you— for there is no who does not —and you are with them and them to an , so that they are of the , off or ,
47 yet if they their in the to which they have been carried , and and with you in the of their , , We have and have and ,
48 if they with all their and with all their in the of their , who carried them , and to you their , which you to their , the that you have , and the that I have for your ,
49 then in your their and their , and their
50 and your who have against you, and all their that they have against you, and them in the of those who carried them , that they may have on them
51 ( for they are your , and your , which you out of , from the of the ).
52 Let your be to the of your and to the of your , to them whenever they to you.
53 For you them from among all the of the to be your , as you your , when you our out of , O God.
54 Now as all this and to the Lord, he from the of the Lord, where he had with toward .
55 And he and all the of with a , ,
56 be the Lord who has to his , according to all that he . Not has of all his , which he by his .
57 The Lord our be with us, as he was with our . May he not us or us,
58 that he may our to him, to in all his and to his , his , and his , which he our .
59 Let these of mine, with which I have the Lord, be to the Lord our and , and may he the of his and the of his , as each ,
60 that all the of the may that the Lord is ; there is no other.
61 Let your therefore be to the Lord our , in his and his , as at this .
62 Then the , and all with him, the Lord.
63 as peace to the Lord and . So the and all the of the of the Lord.
64 The same the the of the that was the of the Lord, for there he the and the and the pieces of the , because the that was the Lord was too to the and the and the pieces of the .
65 So the at that , and all with him, a , from to the of , the Lord our , .
66 On the he the , and they the and to their and of for all the that the Lord had to his and to his .
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1 Kings 8Public-domain commentary and original-language notes for 1 Kings 8. The full AI study guide (summary, themes, context) has its own page.
Chapter Summary
In this chapter: The dedication of the temple. (1–11). The occasion. (12–21). Solomon's prayer. (22–53). His blessing and exhortation. (54–61). Solomon's peace-offerings. (62–66).
vv1-11
The bringing in the ark, is the end which must crown the work: this was done with great solemnity. The ark was fixed in the place appointed for its rest in the inner part of the house, whence they expected God to speak to them, even in the most holy place. The staves of the ark were drawn out, so as to direct the high priest to the mercy-seat over the ark, when he went in, once a year, to sprinkle the blood there; so that they continued of use, though there was no longer occasion to carry it by them. The glory of God appearing in a cloud may signify, 1. The darkness of that dispensation, in comparison with the light of the gospel, by which, with open face, we behold, as in a glass, the glory of the Lord. 2. The darkness of our present state, in comparison with the sight of God, which will be the happiness of heaven, where the Divine glory is unveiled.
vv12-21
Solomon encouraged the priests, who were much astonished at the dark cloud. The dark dispensations of Providence should quicken us in fleeing for refuge to the hope of the gospel. Nothing can more reconcile us to them, than to consider what God has said, and to compare his word and works together. Whatever good we do, we must look on it as the performance of God's promise to us, not of our promises to him.
vv22-53
In this excellent prayer, Solomon does as we should do in every prayer; he gives glory to God. Fresh experiences of the truth of God's promises call for larger praises. He sues for grace and favour from God. The experiences we have of God's performing his promises, should encourage us to depend upon them, and to plead them with him; and those who expect further mercies, must be thankful for former mercies. God's promises must be the guide of our desires, and the ground of our hopes and expectations in prayer. The sacrifices, the incense, and the whole service of the temple, were all typical of the Redeemer's offices, oblation, and intercession. The temple, therefore, was continually to be remembered. Under one word, “forgive,” Solomon expressed all that he could ask in behalf of his people. For, as all misery springs from sin, forgiveness of sin prepares the way for the removal of every evil, and the receiving of every good. Without it, no deliverance can prove a blessing. In addition to the teaching of the word of God, Solomon entreated the Lord himself to teach the people to profit by all, even by their chastisements. They shall know every man the plague of his own heart, what it is that pains him; and shall spread their hands in prayer toward this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own hearts; our in-dwelling corruptions are our spiritual diseases: every true Israelite endeavours to know these, that he may mortify them, and watch against the risings of them. These drive him to his knees; lamenting these, he spreads forth his hands in prayer. After many particulars, Solomon concludes with the general request, that God would hearken to his praying people. No place, now, under the gospel, can add to the prayers made in or towards it. The substance is Christ; whatever we ask in his name, it shall be given us. In this manner the Israel of God is established and sanctified, the backslider is recovered and healed. In this manner the stranger is brought nigh, the mourner is comforted, the name of God is glorified. Sin is the cause of all our troubles; repentance and forgiveness lead to all human happiness.
Key Words
שְׁלֹמֹה: Shelomah, David's successor
קָהַל: to convoke
זָקֵן: old
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
רֹאשׁ: the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.)
מַטֶּה: a branch (as extending); figuratively, a tribe; also a rod, whether for chastising (figuratively, correction), ruling (a sceptre), throwing (a lance), or walking (a staff; figuratively, a support of life, e.g. bread)
נָשִׂיא: properly, an exalted one, i.e. a king or sheik; also a rising mist
אָב: father, in a literal and immediate, or figurative and remote application
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
מֶלֶךְ: a king
Cross References
1 Kings 8Parallel account of Solomon assembling the leaders and bringing up the ark to the temple.
Supported by Matthew Poole, JFB
Parallel account of Solomon standing before the altar on the brazen scaffold.
Supported by JFB
Direct verbal parallel to Egypt described as the 'iron furnace' (furnace of iron).
Supported by Matthew Poole
Parallel account describing Solomon's feast and the assembly from Hamath to the river of Egypt.
Supported by Matthew Poole
Parallel account of the dismissal on the eighth day, and the people returning joyful to their tents.
Supported by Matthew Poole
Discusses the contents of the ark, contrasting the tables of stone with other sacred items.
Supported by JFB
The glory cloud filling the tabernacle, serving as the prototype for the temple's dedication.
Supported by Matthew Henry, JFB
Parallel account of Solomon's address regarding God's choice of David and Jerusalem.
Supported by JFB
The direct Davidic covenant promise which Solomon praises God for fulfilling with His hand.
Supported by Matthew Henry, JFB
The exact parallel questioning if God will indeed dwell on the earth.
Supported by Matthew Henry, Matthew Poole, JFB
God's promise to choose a place to cause His name to dwell there.
Supported by Matthew Henry, Matthew Poole
Parallels the universal human condition stated by Solomon: 'there is no man that sinneth not.'
Supported by Matthew Henry, Matthew Poole
Daniel prays toward Jerusalem and the temple in exile, executing Solomon's precise directive.
Supported by Matthew Poole
Directly records the historical fulfillment of Solomon's prayer for captors to show his people compassion.
Supported by Matthew Henry, Matthew Poole
Parallel account of the massive sacrifices of oxen and sheep offered by the king and people.
Supported by Matthew Poole
Parallel details showing Solomon hallowing the middle of the court because the brass altar was too small.
Supported by Matthew Poole
Identical description of the priests placing the ark under the wings of the cherubim.
Supported by Matthew Poole
The Mosaic command that the staves must remain in the rings of the ark.
Supported by JFB
God's declaration that He will appear in the cloud upon the mercy seat.
Supported by JFB
The original Davidic covenant promise that David's seed would build the temple.
Supported by Matthew Poole, JFB
The Mosaic law concerning oaths and trespasses brought before God for judgment.
Supported by Matthew Poole
Mosaic covenant curse of being smitten before enemies due to disobedience.
Supported by Matthew Poole, JFB
Covenant curse of shutting up heaven and stopping rain due to sin.
Supported by Matthew Poole
Reinforces that God alone looks on the heart, not outward appearances.
Supported by Matthew Henry, Matthew Poole
Mosaic covenant foundation for confession, repentance, and remembrance of the covenant in exile.
Supported by Matthew Poole
Prophetic promise of repentance ('bethink themselves') and return while captive in foreign lands.
Supported by Matthew Henry, Matthew Poole
Provides structural context that Solomon prayed from a custom brazen scaffold.
Supported by JFB
Echoes Joshua's declaration that not one word of God's good promises has failed.
Supported by Matthew Henry, Matthew Poole
Tragic contrast showing that Solomon's heart was not 'perfect' with God in his old age.
Supported by Matthew Henry
The Mosaic law establishing the Feast of Tabernacles, which was observed during this celebration.
Supported by Matthew Poole, JFB
Law governing the Levites bearing the ark, modified here for the priests.
Supported by Matthew Poole, JFB
Moses putting the tables of the covenant into the ark at Horeb.
Supported by Matthew Poole
Moses was unable to enter the tabernacle when the glory filled it.
Supported by JFB
Parallel record of Solomon's statement that God would dwell in thick darkness.
Supported by Matthew Poole
God's declaration of Zion as His resting place forever.
Supported by Matthew Poole
David's initial desire to build a permanent house for God's ark.
Supported by Matthew Poole