1tc The Old Greek translation includes the following words at the beginning of ch. 8: “It so happened that when Solomon finished building the Lord’s temple and his own house, after twenty years.” Then Solomon convened in Jerusalemmap For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. Israel’s elders, all the leaders of the Israelite tribes and families, so they could witness the transferal of the ark of the Lord’s covenant from the city of David (that is, Zion).tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to King Solomon [in] Jerusalem to bring up the ark of the covenant of the Lord from the city of David (it is Zion).”

2 All the men of Israel assembled before King Solomon during the festivalsn The festival. This was the Feast of Tabernacles, see Lev 23:34. in the month Ethanimsn The month Ethanim. This would be September-October in modern reckoning. (the seventh month).

3 When all Israel’s elders had arrived, the priests lifted the ark.

4 The priests and Levites carried the ark of the Lord, the tent of meeting,tn Heb “the tent of assembly.”sn The tent of meeting. See Exod 33:7-11. and all the holy items in the tent.tn Heb “and they carried the ark of the Lord…. The priests and the Levites carried them.”

5 Now King Solomon and all the Israelites who had assembled with him went on ahead of the ark and sacrificed more sheep and cattle than could be counted or numbered.tn Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”

6 The priests brought the ark of the Lord’s covenant to its assignedtn The word “assigned” is supplied in the translation for clarification. place in the inner sanctuary of the temple, in the most holy place, under the wings of the cherubs.

7 The cherubs’ wings extended over the place where the ark sat; the cherubs overshadowed the ark and its poles.sn And its poles. These poles were used to carry the ark. See Exod 25:13-15.

8 The poles were so long their ends were visible from the holy place in front of the inner sanctuary, but they could not be seen from beyond that point.tn Heb “they could not be seen outside.” They have remained there to this very day.

9 There was nothing in the ark except the two stone tablets Moses had placed there in Horeb.sn Horeb is another name for Mount Sinai. It was there thattn Heb “in Horeb where.” the Lord made an agreement with the Israelites after he brought them out of the land of Egypt.

10 Once the priests left the holy place, a cloud filled the Lord’s temple.

11 The priests could not carry out their dutiestn Heb “were not able to stand to serve.” because of the cloud; the Lord’s glory filled his temple.tn Heb “the house of the Lord.”

12 Then Solomon said, “The Lord has said that he lives in thick darkness.

13 O Lord,tn The words “O Lord” do not appear in the original text, but they are supplied for clarification; Solomon addresses the Lord in prayer at this point. truly I have built a lofty temple for you, a place where you can live permanently.”

14 Then the king turned aroundtn Heb “turned his face.” and pronounced a blessing over the whole Israelite assembly as they stood there.tn Heb “and he blessed all the assembly of Israel, and all the assembly of Israel was standing.”

15 He said, “The Lord God of Israel is worthy of praise because he has fulfilledtn The Hebrew text reads, “by his hand.” what he promisedtn The Hebrew text reads, “by his mouth.” my father David.

16 He told David,tn Heb “saying.” ‘Since the day I brought my people Israel out of Egypt, I have not chosen a city from all the tribes of Israel to build a temple in which to live.tn Heb “to build a house for my name to be there.”sn To build a temple in which to live (Heb “to build a house for my name to be there”). In the OT, the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name. But I have chosen David to lead my people Israel.’

17 Now my father David had a strong desiretn Heb “and it was with the heart of David my father.” to build a temple to honor the Lord God of Israel.tn Heb “to build a house for the name of the Lord God of Israel.” The word “name” in the OT sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

18 The Lord told my father David, ‘It is right for you to have a strong desire to build a temple to honor me.tn Heb “Because it was with your heart to build a house for my name, you did well that it was with your heart.”

19 But you will not build the temple; your very own son will build the temple for my honor.’tn Heb “your son, the one who came out of your body, he will build the temple for my name.”

20 The Lord has kept the promise he made.tn Heb “his word that he spoke.” I have taken my father David’s place and have occupied the throne of Israel, as the Lord promised. I have built this temple for the honortn Heb “name.” of the Lord God of Israel

21 and set up in it a place for the ark containing the covenant the Lord made with our ancestorstn Heb “fathers” (also in vv. 34, 40, 48, 53, 57, 58). when he brought them out of the land of Egypt.”

22 Solomon stood before the altar of the Lord in front of the entire assembly of Israel and spread out his hands toward the sky.tn Or “heaven.”

23 He prayed:tn Heb “said.” “O Lord, God of Israel, there is no god like you in heaven above or on earth below! You maintain covenantal loyaltytn Heb “one who keeps the covenant and the loyal love.” The expression is a hendiadys. to your servants who obey you with sincerity.tn Heb “who walk before you with all their heart.”

24 You have kept your word to your servant, my father David;tn Heb “[you] who kept to your servant David my father that which you spoke to him.” this very day you have fulfilled what you promised.tn Heb “you spoke by your mouth and by your hand you fulfilled, as this day.”

25 Now, O Lord, God of Israel, keep the promise you made to your servant, my father David, when you said, ‘You will never fail to have a successor ruling before me on the throne of Israel,tn Heb “there will not be cut off from you a man from before me sitting on the throne of Israel.” provided that your descendants watch their step and serve me as you have done.’tn Heb “guard their way by walking before me as you have walked before me.”

26 Now, O God of Israel, may the promise you madetn Heb “the words that you spoke.” to your servant, my father David, be realized.tn Or “prove to be reliable.”

27 “God does not really live on the earth!tn Heb “Indeed, can God really live on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which the translation above seeks to reflect. Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built!

28 But respond favorably totn Heb “turn to.” your servant’s prayer and his request for help, O Lord my God. Answertn Heb “by listening to.” the desperate prayertn Heb “the loud cry and the prayer.” your servant is presenting to youtn Heb “praying before you.” today.

29 Night and day may you watch over this temple, the place where you promised you would live.tn Heb “so your eyes might be open toward this house night and day, toward the place about which you said, ‘My name will be there.’” May you answer your servant’s prayer for this place.tn Heb “by listening to the prayer which your servant is praying concerning this place.”

30 Respond to the request of your servant and your people Israel for this place.tn Heb “listen to the request of your servant and your people Israel which they are praying concerning this place.” Hear from inside your heavenly dwelling placetn Heb “and you, hear inside your dwelling place, inside heaven.” The precise nuance of the preposition אֶל (’el), used here with the verb “hear,” is unclear. One expects the preposition “from,” which appears in the parallel text in 2 Chr 6:21. The nuance “inside; among” is attested for אֶל (see Gen 23:19; 1 Sam 10:22; Jer 4:3), but in each case a verb of motion is employed with the preposition, unlike 1 Kgs 8:30. The translation above (“from inside”) is based on the demands of the immediate context rather than attested usage elsewhere. and respond favorably.tn Heb “hear and forgive.”

31 “When someone is accused of sinning against his neighbor and the latter pronounces a curse on the alleged offender before your altar in this temple, be willing to forgive the accused if the accusation is false.tn Heb “and forgive the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.” In the Hebrew text the words “and forgive” conclude v. 30, but the accusative sign at the beginning of v. 31 suggests the verb actually goes with what follows in v. 31. The parallel text in 2 Chr 6:22 begins with “and if,” rather than the accusative sign. In this case “forgive” must be taken with what precedes, and v. 31 must be taken as the protasis (“if” clause) of a conditional sentence, with v. 32 being the apodosis (“then” clause) that completes the sentence.sn Be willing to forgive the accused if the accusation is false. At first it appears that Solomon is asking God to forgive the guilty party. But in v. 32 Solomon asks the Lord to discern who is guilty and innocent, so v. 31 must refer to a situation where an accusation has been made, but not yet proven. The very periphrastic translation reflects this interpretation.

32 Listen from heaven and make a just decision about your servants’ claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve.tn Heb “and you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”

33 “The time will come whentn Heb “when.” In the Hebrew text vv. 33-34 actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons. your people Israel are defeated by an enemytn Or “are struck down before an enemy.” because they sinned against you. If they come back to you, renew their allegiance to you,tn Heb “confess [or perhaps, “praise”] your name.” and pray for your helptn Heb “and they pray and ask for help.” in this temple,

34 then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to their ancestors.

35 “The time will come whentn Heb “when.” In the Hebrew text vv. 35-36a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons. the skies are shut up tightly and no rain falls because your peopletn Heb “they”; the referent (your people) has been specified in the translation for clarity. sinned against you. When they direct their prayers toward this place, renew their allegiance to you,tn Heb “confess [or perhaps, “praise”] your name.” and turn away from their sin because you punishtn The Hebrew text has “because you answer them,” as if the verb is from עָנָה (’anah, “to answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (tÿ’annem, “you afflict them”), a Piel verb form from the homonym עָנָה (“to afflict”). them,

36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainlytn The translation understands כִּי (ki) in an emphatic or asseverative sense. you will then teach them the right way to livetn Heb “the good way in which they should walk.” and send rain on your land that you have given your people to possess.tn Or “for an inheritance.”

37 “The time will come when the land suffers from a famine, a plague, blight and disease, or a locusttn Actually two Hebrew terms appear here, both of which are usually taken as referring to locusts. Perhaps different stages of growth or different varieties are in view. invasion, or when their enemy lays siege to the cities of the land,tn Heb “in the land, his gates.” or when some other type of plague or epidemic occurs.

38 When all your people Israel pray and ask for help,tn Heb “every prayer, every request for help which will be to all the people, to all your people Israel.” as they acknowledge their paintn Heb “which they know, each the pain of his heart.” and spread out their hands toward this temple,

39 then listen from your heavenly dwelling place, forgive their sin,tn The words “their sin” are added for clarification. and act favorably toward each one based on your evaluation of his motives.tn Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 37-39a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons. (Indeed you are the only one who can correctly evaluate the motives of all people.)tn Heb “Indeed you know, you alone, the heart of all the sons of mankind.”

40 Then they will obeytn Heb “fear.” you throughout their lifetimes astn Heb “all the days [in] which.” they live on the land you gave to our ancestors.

41 “Foreigners, who do not belong to your people Israel, will come from a distant land because of your reputation.tn Heb “your name.” In the OT the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

42 When they hear about your great reputationtn Heb “your great name.” See the note on the word “reputation” in the previous verse. and your ability to accomplish mighty deeds,tn Heb “and your strong hand and your outstretched arm.” they will come and direct their prayers toward this temple.

43 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners.tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.” Then all the nations of the earth will acknowledge your reputation,tn Heb “your name.” See the note on the word “reputation” in v. 41. obeytn Heb “fear.” you like your people Israel do, and recognize that this temple I built belongs to you.tn Heb “that your name is called over this house which I built.” The Hebrew idiom “to call the name over” indicates ownership. See 2 Sam 12:28.

44 “When you direct your people to march out and fight their enemies,tn Heb “When your people go out for battle against their enemies in the way which you send them.” and they direct their prayers to the Lordtn Or perhaps “to you, O Lord.” See 2 Chr 6:34. toward his chosen city and this temple I built for your honor,tn Heb “your name.” See the note on the word “reputation” in v. 41.

45 then listen from heaven to their prayers for helptn Heb “their prayer and their request for help.” and vindicate them.tn Heb “and accomplish their justice.”

46 “The time will come when your peopletn Heb “they”; the referent (your people) has been specified in the translation for clarity. will sin against you (for there is no one who is sinless!) and you will be angry with them and deliver them over to their enemies, who will take them as prisoners to their own land,tn Heb “the land of the enemy.” whether far away or close by.

47 When your peopletn Heb “they”; the referent (your people) has been specified in the translation for clarity. come to their sensestn Or “stop and reflect”; Heb “bring back to their heart.” in the land where they are held prisoner, they will repent and beg for your mercy in the land of their imprisonment, admitting, ‘We have sinned and gone astray;tn Or “done wrong.” we have done evil.’

48 When they return to you with all their heart and beingtn Or “soul.” in the land where they are held prisoner,tn Heb “in the land of their enemies.” and direct their prayers to you toward the land you gave to their ancestors, your chosen city, and the temple I built for your honor,tn Heb “your name.” See the note on the word “reputation” in v. 41.

49 then listen from your heavenly dwelling place to their prayers for helptn Heb “their prayer and their request for help.” and vindicate them.tn Heb “and accomplish their justice.”

50 Forgive all the rebellious acts of your sinful people and cause their captors to have mercy on them.tn Heb “and forgive your people who have sinned against you, [forgive] all their rebellious acts by which they rebelled against you, and grant them mercy before their captors so they will show them mercy.”

51 After all,tn Or “for.” they are your people and your special possessiontn Heb “inheritance.” whom you brought out of Egypt, from the middle of the iron-smelting furnace.tn The Hebrew term כּוּר (kur, “furnace,” cf. Akkadian ku„ru) is a metaphor for the intense heat of purification. A כּוּר was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19). Thus Egypt served not as a place of punishment for the Israelites, but as a place of refinement to bring Israel to a place of submission to divine sovereignty.sn From the middle of the iron-smelting furnace. The metaphor of a furnace suggests fire and heat and is an apt image to remind the people of the suffering they endured while slaves in Egypt.

52 “May you be attentivetn Heb “May your eyes be open.” to your servant’s and your people Israel’s requests for help and may you respond to all their prayers to you.tn Heb “to listen to them in all their calling out to you.”

53 After all,tn Or “For.” you picked them out of all the nations of the earth to be your special possession,tn Heb “your inheritance.” just as you, O sovereign Lord, announced through your servant Moses when you brought our ancestors out of Egypt.”

54 When Solomon finished presenting all these prayers and requests to the Lord, he got up from before the altar of the Lord where he had kneeled and spread out his hands toward the sky.tn Or “toward heaven.”

55 When he stood up, he pronounced a blessing over the entire assembly of Israel, saying in a loud voice:

56 “The Lord is worthy of praise because he has made Israel his people securetn Heb “he has given a resting place to his people Israel.” just as he promised! Not one of all the faithful promises he made through his servant Moses is left unfulfilled!tn Heb “not one word from his entire good word he spoke by Moses his servant has fallen.”

57 May the Lord our God be with us, as he was with our ancestors. May he not abandon us or leave us.

58 May he make us submissive,tn Heb “to bend our hearts toward him.” The infinitive is subordinate to the initial prayer, “may the Lord our God be with us.” The Hebrew term לֵבָב (levav, “heart”) here refers to the people’s volition and will. so we can follow all his instructionstn Heb “to walk in all his ways.” and obeytn Heb “keep.” the commandments, rules, and regulations he commanded our ancestors.

59 May the Lord our God be constantly aware of these requests of mine I have presented to him,tn Heb “May these words of mine, which I have requested before the Lord, be near the Lord our God day and night.” so that he might vindicatetn Heb “accomplish the justice of.” his servant and his people Israel as the need arises.

60 Thentn Heb “so that.” all the nations of the earth will recognize that the Lord is the only genuine God.tn Heb “the Lord, he is the God, there is no other.”

61 May you demonstrate wholehearted devotion to the Lord our Godtn Heb “may your hearts be complete with the Lord our God.” by followingtn Heb “walking in.” his rules and obeyingtn Heb “keeping.” his commandments, as you are presently doing.”tn Heb “as this day.”

62 The king and all Israel with him were presenting sacrifices to the Lord.

63 Solomon offered as peace offeringstn Or “tokens of peace”; NIV, TEV “fellowship offerings.” to the Lord 22,000 cattle and 120,000 sheep. Then the king and all the Israelites dedicated the Lord’s temple.

64 That day the king consecrated the middle of the courtyard that is in front of the Lord’s temple. He offered there burnt sacrifices, grain offerings, and the fat from the peace offerings, because the bronze altar that stood before the Lord was too small to hold all these offerings.tn Heb “to hold the burnt sacrifices, grain offerings, and the fat of the peace offerings.”

65 At that time Solomon and all Israel with him celebrated a festival before the Lord our God for two entire weeks. This great assembly included people from all over the land, from Lebo Hamath in the north to the Brook of Egypttn Or “the Wadi of Egypt” (NAB, NIV, NRSV); CEV “the Egyptian Gorge.” in the south.tn Heb “Solomon held at that time the festival, and all Israel was with him, a great assembly from Lebo Hamath to the Brook of Egypt, before the Lord our God for seven days and seven days, fourteen days.”

66 On the fifteenth day after the festival started,tn Heb “on the eighth day” (that is, the day after the second seven-day sequence). he dismissed the people. They asked God to empower the kingtn Heb “they blessed the king.” and then went to their homes, happy and contenttn Heb “good of heart.” because of all the good the Lord had done for his servant David and his people Israel.