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 that were present had sanctified themselves,
and did not keep their courses;
11. out of the holy place] The priests could remain neither in the
Holy of Holies where they had deposited the Ark, nor even in the
Holy Place, but were driven altogether out of the Temple building into
the Temple court (compare verse 14).

11‒13a. for all ... his mercy endureth for ever] a long parenthesis
added by the Chronicler to intimate that the whole body and not
merely the monthly “course” of priests and of Levitical singers were
present (verses 11b‒12); and to suggest the grandeur of the musical
service (verse 13a).

11. their courses] Compare 1 Chronicles xxiv. 1‒19.

¹²also the Levites which were the singers, all

of them, even Asaph, Heman, Jeduthun, and
their sons and their brethren, arrayed in fine
linen, with cymbals and psalteries and harps,
stood at the east end of the altar, and with
them an hundred and twenty priests sounding
with trumpets:)
12. Asaph, Heman, Jeduthun, and their sons] Compare 1
Chronicles xxv. 1‒7.

psalteries ... harps] See 1 Chronicles xiii. 8, notes.

at the east end of the altar] Looking westward, facing the Holy of
Holies. To face the east was to turn the back upon the sanctuary;
Ezekiel viii. 16.

trumpets] See 1 Chronicles xv. 24, note.

 ¹³it came even to pass, when the trumpeters
and singers were as one, to make one sound
to be heard in praising and thanking the Lord;
and when they lifted up their voice with the
trumpets and cymbals and instruments of
music ¹, and praised the Lord, saying, For he
is good; for his mercy endureth for ever: that
then the house was filled with a cloud, even
the house of the Lord, ¹⁴so that the priests
could not stand to minister by reason of the
cloud: for the glory of the Lord filled the
house of God.
¹ Or, for song.

13. of music] Rather, as margin, for song.

for his mercy endureth for ever] 1 Chronicles xvi. 41.

was filled with a cloud] Exodus xl. 34, 35.

 Chapter VI.
1‒11 (= 1 Kings viii. 12‒21).
Solomon’s Blessing.

¹Then spake Solomon, The Lord hath said

that he would dwell in the thick darkness. ²But
I have built thee an house of habitation, and a
place for thee to dwell in for ever. ³And the
king turned his face, and blessed all the
congregation of Israel: and all the
congregation of Israel stood. ⁴And he said,
Blessed be the Lord, the God of Israel, which
spake with his mouth unto David my father,
and hath with his hands fulfilled it, saying,
1, 2. These somewhat obscure verses come from 1 Kings, the
only important variation being, But I have built (Chronicles), for I
have surely built (1 Kings). They seem to have been taken originally
from some old source of a poetical character, possibly the Book of
Jashar (see Burney, Notes on Hebrew Text of 1 Kings, pp. 111 f.).

1. Then] i.e. at the moment when Solomon perceived that the

cloud had filled the House.

that he would dwell in the thick darkness] No Divine declaration

corresponding verbally with this occurs in the Old Testament, but
compare Exodus xx. 21, Moses drew near to the thick darkness
where God was, and Exodus xix. 9, the Lord said unto Moses, Lo, I
come unto thee in a thick cloud.

2. But I have built] The adversative but is awkward, and the text
in Kings (see above) is more suitable: Solomon has built a house in
which the dark shrine seems a fitting abode for Him who wills to
dwell in the “thick darkness.”

⁵Since the day that I brought forth my people

out of the land of Egypt, I chose no city out of
all the tribes of Israel to build an house in, that
my name might be there; neither chose I any
man to be prince ¹ over my people Israel: ⁶but I
have chosen Jerusalem, that my name might
be there; and have chosen David to be over
my people Israel.
¹ Or, leader.

5. neither chose I any man to be prince over my people Israel]

The Chronicler regards Saul as rejected rather than chosen; 1
Chronicles x. 13, 14.

that my name might be there] “Name” is used, as regularly in this

connection, to signify the Divine character—God conceived as that
which He has revealed Himself to be.

⁷Now it was in the heart of David my father to

build an house for the name of the Lord, the
God of Israel. ⁸But the Lord said unto David
my father, Whereas it was in thine heart to
 build an house for my name, thou didst well
that it was in thine heart:
7. in the heart of David] Compare 1 Chronicles xvii. 1, 2, xxii. 7.

⁹nevertheless thou shall not build the house;

but thy son that shall come forth out of thy
loins, he shall build the house for my name.
¹⁰And the Lord hath performed his word that
he spake; for I am risen up in the room of
David my father, and sit on the throne of
Israel, as the Lord promised, and have built
the house for the name of the Lord, the God
of Israel.
9. thou shalt not build] Compare 1 Chronicles xxii. 8, note.

¹¹And there have I set the ark, wherein is the

covenant of the Lord, which he made with the
children of Israel.
11. the covenant] i.e. the two tables of stone, compare v. 10.

with the children of Israel] In 1 Kings viii. 21, with our fathers,
when he brought them out of the land of Egypt.

12‒39 (= 1 Kings viii. 22‒50).

Solomon’s Prayer.

The prayer is reproduced from 1 Kings with a few verbal changes

and with the omission of verses 50b‒53. It is mainly a petition that
future prayers made “in” or “toward this house” may be heard. The
subjects of the different parts of the prayer are as follows:—
 verses 14‒
17. The promise made to David.
18‒21. Prayer made toward this place.
22, 23. The oath of ordeal taken in this place.
24, 25. Prayer under defeat.
26, 27. Prayer for rain.
28‒31. Prayer under divers afflictions.
32, 33. The stranger’s prayer.
34, 35. The prayer of the army at war abroad.
36‒39. The prayer of Israel in captivity.

¹²And he stood before the altar of the Lord

in the presence of all the congregation of
Israel, and spread forth his hands: ¹³(for
Solomon had made a brasen scaffold, of five
cubits long, and five cubits broad, and three
cubits high, and had set it in the midst of the
court; and upon it he stood, and kneeled down
upon his knees before all the congregation of
Israel, and spread forth his hands toward
heaven:) ¹⁴and he said, O Lord, the God of
Israel, there is no God like thee, in the
heaven, or in the earth; who keepest covenant
and mercy with ¹ thy servants, that walk before
thee with all their heart: ¹⁵who hast kept with
thy servant David my father that which thou
didst promise him: yea, thou spakest with thy
mouth, and hast fulfilled it with thine hand, as
it is this day.
 ¹ Or, for.

13. Solomon had made a brasen scaffold] This “scaffold” is not

mentioned in 1 Kings. The word used (kiyyōr) properly means a
“laver” (so iv. 6), and perhaps the simple emendation kiyyūn =
“platform” should be adopted.

¹⁶Now therefore, O Lord, the God of Israel,

keep with thy servant David my father that
which thou hast promised him, saying, There
shall not fail thee ¹ a man in my sight to sit on
the throne of Israel; if only thy children take
heed to their way, to walk in my law as thou
hast walked before me. ¹⁷Now therefore, O
Lord, the God of Israel, let thy word be
verified, which thou spakest unto thy servant
David.
¹ Hebrew There shall not be cut off unto thee a man from my
sight.

16. walk in my law] In 1 Kings viii. 25, walk before me. The
Chronicler characteristically introduces a reference to the Law of the
Lord (the tōrah). In Samuel and Kings neither David nor Solomon
ever mentions this.

¹⁸But will God in very deed dwell with men on

the earth? behold, heaven and the heaven of
heavens cannot contain thee; how much less
this house which I have builded!
 18. dwell with men] The words, with men, are absent from the
Hebrew text of 1 Kings, but appear in LXX. (A and B). Their
presence helps to spiritualize the idea of God “dwelling on the earth.”
The Peshitṭa (the Syriac translation of the Bible) still further limits the
sense and translates: cause his Shekinah to dwell with (al. rest
upon) his people Israel.

¹⁹Yet have thou respect unto the prayer of thy

servant, and to his supplication, O Lord my
God, to hearken unto the cry and to the prayer
which thy servant prayeth before thee:
19. prayer ... and ... supplication] “Supplication” as distinguished
from “prayer” is prayer for favour.

²⁰that thine eyes may be open toward this

house day and night, even toward the place
whereof thou hast said that thou wouldest put
thy name there; to hearken unto the prayer
which thy servant shall pray toward this place.
20. which thy servant shall pray] Solomon refers in this verse to
future prayers, not (as in verse 19) to the prayer he is now praying.

²¹And hearken thou to the supplications of thy

servant, and of thy people Israel, when they
shall pray toward this place: yea, hear thou
from thy dwelling place, even from heaven;
and when thou hearest, forgive.
21. from thy dwelling place, even from heaven] Here, as in verse
18, Solomon refuses to regard the Temple as Jehovah’s “dwelling
place.” Compare ii. 6.
 ²²If a man sin ¹ against his neighbour, and an
oath be laid upon him to cause him to swear,
and he come and swear before thine altar in
this house: ²³then hear thou from heaven, and
do, and judge thy servants, requiting the
wicked, to bring his way upon his own head;
and justifying the righteous, to give him
according to his righteousness.
¹ Or, Whereinsoever a man shall sin.

22. and an oath be laid upon him] Compare Exodus xxii. 11.
When an accused man attests his innocence before the altar of the
Temple either by invoking on himself a curse (the oath of ordeal) or
by allowing the priest to invoke one upon him, then may Jehovah
judge the matter, allowing the innocent to escape unharmed from the
ordeal, and fulfilling the curse against the guilty!

²⁴And if thy people Israel be smitten down

before the enemy, because they have sinned
against thee; and shall turn again and confess
thy name, and pray and make supplication
before thee in this house: ²⁵then hear thou
from heaven, and forgive the sin of thy people
Israel, and bring them again unto the land
which thou gavest to them and to their fathers.
²⁶When the heaven is shut up, and there is no
rain, because they have sinned against thee; if
they pray toward this place, and confess thy
name, and turn from their sin, when ¹ thou dost
 afflict ² them: ²⁷then hear thou in heaven, and
forgive the sin of thy servants, and of thy
people Israel, when ² thou teachest them the
good way wherein they should walk; and send
rain upon thy land, which thou hast given to
thy people for an inheritance.
¹ Or, because. ² Or, answerest.

24. and shall turn again] i.e. repent.

²⁸If there be in the land famine, if there be

pestilence, if there be blasting or mildew,
locust or caterpiller; if their enemies besiege
them in the land of their cities ¹; whatsoever
plague or whatsoever sickness there be;
²⁹what prayer and supplication soever be
made by any man, or by all thy people Israel,
which shall know every man his own plague
and his own sorrow, and shall spread forth his
hands toward this house: ³⁰then hear thou
from heaven thy dwelling place, and forgive,
and render unto every man according to all his
ways, whose heart thou knowest; (for thou,
even thou only, knowest the hearts of the
children of men;) ³¹that they may fear thee, to
walk in thy ways, so long as they live in the
land which thou gavest unto our fathers.
 ¹ Hebrew gates.

28. blasting] The phrase applies to the damage to vegetation in

Palestine which is caused by the winds that blow in from the deserts
to the east and south (see Smith, Historical Geography of the Holy
Land p. 67). Such winds are spoken of as coming from the east
(Genesis xli. 6; Hosea xiii. 15) or from the south (Luke xii. 55).

caterpiller] Rather some kind of locust; see Driver on Joel i. 4.

in the land of their cities] literally in the land of their gates. The
text is probably corrupt: read either, in any one of their cities
(compare LXX.), or, by making a breach in their gates (Hebrew
biphĕrōṣ for b’ereṣ).

whatsoever plague] “Plague” is used here in the general sense of

calamity, as in the phrase, “The Ten Plagues of Egypt.”

³²Moreover concerning the stranger, that is not

of thy people Israel, when he shall come from
a far country for thy great name’s sake, and
thy mighty hand, and thy stretched out arm;
when they shall come and pray toward this
house: ³³then hear thou from heaven, even
from thy dwelling place, and do according to
all that the stranger calleth to thee for; that all
the peoples of the earth may know thy name,
and fear thee, as doth thy people Israel, and
that they may know that this house ¹ which I
have built is called by thy name. ³⁴If thy people
go out to battle against their enemies, by
whatsoever way thou shalt send them, and
 they pray unto thee toward this city which thou
hast chosen, and the house which I have built
for thy name:
¹ Or, thy name is called upon this house &c.

32, 33. Compare Isaiah lvi. 6 f. (also a post-exilic passage) where

it is also said that the stranger must “keep the sabbath from
profaning it and hold fast by my covenant” before he can hope to be
heard by Jehovah.

³⁵then hear thou from heaven their prayer and

their supplication, and maintain their cause ¹.
¹ Or, right.

35. maintain their cause] Render with margin, maintain their

right.

³⁶If they sin against thee, (for there is no man

that sinneth not,) and thou be angry with them,
and deliver them to the enemy, so that they
carry them away captive ¹ unto a land far off or
near; ³⁷yet if they shall bethink themselves in
the land whither they are carried captive, and
turn again, and make supplication unto thee in
the land of their captivity, saying, We have
sinned, we have done perversely, and have
dealt wickedly;
¹ Hebrew they that take them captive carry them away.
 36. there is no man that sinneth not] Compare Ecclesiastes vii.
20.

³⁸if they return unto thee with all their heart

and with all their soul in the land of their
captivity, whither they have carried them
captive, and pray toward their land, which thou
gavest unto their fathers, and the city which
thou hast chosen, and toward the house which
I have built for thy name:
38. if they return] Compare Leviticus xxvi. 39‒41; Deuteronomy
xxx. 1, 2 (passages anticipating captivity and also repentance in
captivity).

³⁹then hear thou from heaven, even from thy

dwelling place, their prayer and their
supplications, and maintain their cause ¹; and
forgive thy people which have sinned against
thee.
¹ Or, right.

39. their cause] Render with margin, their right (as in verse 35).

40‒42 (no parallel in 1 Kings).

The Invocation.

The end of the prayer in 1 Kings viii. 51‒53 is quite different, and
less effective.

⁴⁰Now, O my God, let, I beseech thee, thine

eyes be open; and let thine ears be attent,
 unto the prayer that is made in this place.
40. attent] i.e. attentive. Compare vii. 15 (the same English word
for the same Hebrew word).

⁴¹Now therefore arise, O Lord God, into thy

resting place, thou, and the ark of thy strength:
let thy priests, O Lord God, be clothed with
salvation, and let thy saints rejoice in
goodness ¹.
¹ Or, good.

41. Now therefore arise] This whole verse corresponds (with

some variation of reading) with verses 8, 9 of Psalm cxxxii. For the
invocation to arise, compare Numbers x. 35, the ancient chant of the
Ark.

the ark of thy strength] This appellation of the Ark refers to its use
in war; compare 1 Samuel iv. 3, 6, 7.

with salvation] i.e. with victory. In Psalms cxxxii. 9, with

righteousness. The thought in Chronicles and in Psalms cxxxii. is the
same, for through victory the human victor receives salvation (i.e.
deliverance from the enemy), and the Divine Giver of victory asserts
His righteousness (i.e. by giving victory to the right).

thy saints] i.e. thy people Israel regarded as faithful worshippers

of Jehovah; compare Psalms lxxix. 2, Psalms cxlix. 5. So in the New
Testament the Christians as a body are spoken of as “saints” and
“sanctified.”

rejoice in goodness] Render (with margin), rejoice in good, i.e.

in prosperity. In Psalms cxxxii. 9, shout for joy.
 ⁴²O Lord God, turn not away the face of thine
anointed; remember the mercies ¹ of David thy
servant.
¹ Or, good deeds See chapter xxxii. 32.

42. turn not away] Compare Psalms cxxxii. 10.

remember the mercies of David] i.e. either show David’s son the
mercies thou didst show to David himself (Isaiah lv. 3), or (as
margin), remember the good deeds, or “mercies” (so also xxxii. 32),
which David did, and reward his son.

Chapter VII.
1‒3 (not in 1 Kings).
The Sacrifices consumed by Fire from Heaven.

¹Now when Solomon had made an end of

praying, the fire came down from heaven, and
consumed the burnt offering and the
sacrifices; and the glory of the Lord filled the
house.
1. the fire came down from heaven] As the discovery of the spot,
approved by Jehovah, for the site of the Temple was ratified by the
sign of fire from heaven (see 1 Chronicles xxi. 26, note), so tradition
or the Chronicler thought that the conclusion of the dedication must
have been marked by the same sign of Divine favour.
 consumed the burnt offering] Compare Leviticus ix. 24; 1 Kings
xviii. 38.

²And the priests could not enter into the house

of the Lord, because the glory of the Lord
filled the Lord’s house. ³And all the children of
Israel looked on, when the fire came down,
and the glory of the Lord was upon the
house; and they bowed themselves with their
faces to the ground upon the pavement, and
worshipped, and gave thanks unto the Lord,
saying, For he is good; for his mercy endureth
for ever.
2. the priests could not enter] Compare v. 14.

4‒10 (= 1 Kings viii. 62‒66).

The Great Feast of Dedication.

⁴Then the king and all the people offered

sacrifice before the Lord. ⁵And king Solomon
offered a sacrifice of twenty and two thousand
oxen, and an hundred and twenty thousand
sheep. So the king and all the people
dedicated the house of God.
5. twenty and two thousand oxen, and an hundred and twenty
thousand sheep] These high numbers appear also in 1 Kings.

⁶And the priests stood, according to their

offices; the Levites also with instruments of
 music ¹ of the Lord, which David the king had
made to give thanks unto the Lord, for his
mercy endureth for ever, when David praised
by their ministry: and the priests sounded
trumpets before them; and all Israel stood.
¹ Or, for the song of the Lord.

6. This verse, which is characteristic of the Chronicler, does not

appear in 1 Kings.

instruments of music of the Lord] margin, instruments for the

song of the Lord. Compare 1 Chronicles xxiii. 5; Amos vi. 5.

the priests sounded trumpets] Compare v. 12.

⁷Moreover Solomon hallowed the middle of

the court that was before the house of the
Lord; for there he offered the burnt offerings,
and the fat of the peace offerings: because the
brasen altar which Solomon had made was
not able to receive the burnt offering, and the
meal offering, and the fat.
7. the fat] Specially mentioned as the choice part of the sacrificial
victim, a part never to be eaten but always to be burnt. Leviticus iii.
16, 17.

peace offerings] See note on 1 Chronicles xvi. 1.

the brasen altar which Solomon had made] Compare iv. 1; 1

Kings ix. 25.
 meal offering] an offering consisting of fine flour mixed with oil
and frankincense. Compare Leviticus ii. 1‒7.

⁸So Solomon held the feast at that time seven

days, and all Israel with him, a very great
congregation, from the entering in of Hamath
unto the brook of Egypt.
8. the feast] i.e. the Feast of Tabernacles (see note below on
seven days..., verse 9).

from the entering in of Hamath] See note on 1 Chronicles xiii. 5.

the brook of Egypt] i.e. not the Nile, but the stream called Shihor
of Egypt in 1 Chronicles xiii. 5 (see note).

⁹And on the eighth day they held a solemn

assembly ¹: for they kept the dedication of the
altar seven days, and the feast seven days.
¹ Or, closing festival.

9. a solemn assembly] margin, a closing festival. In the later

stage of ritual, which is represented in the Priestly Code, an eighth
day, to be observed as an holy assembly, was added to the Feast of
Tabernacles (Leviticus xxiii. 36; Numbers xxix. 35). The earlier
custom terminated the festival on the seventh day, and the people
went away on the eighth (Deuteronomy xvi. 13, 15).

seven days, and ... seven days] Compare 1 Kings viii. 65, 66.
The original text in Kings agreed with the earlier custom referred to
in the previous note, the people being dismissed on the eighth day
after observing the seven days Feast of Tabernacles. The evidence
of the LXX. and also the opening words of verse 66 put it beyond
doubt that in the present text of Kings the words and seven days,
even fourteen days are a late addition due probably to the influence
of the statement in Chronicles The Chronicler, or the tradition he
follows, did not deem it fitting that there should be no special festival
for the dedication of the Temple. His statement of events is therefore:
a seven days Dedication Feast (from the 8th to the 14th of the
month), followed by the Feast of Tabernacles, seven days plus one
day of holy assembly (from the 15th to the 22nd); and finally on the
23rd of the month the dismissal of the people to their homes (see
verse 10).

¹⁰And on the three and twentieth day of the

seventh month he sent the people away unto
their tents, joyful and glad of heart for the
goodness that the Lord had shewed unto
David, and to Solomon, and to Israel his
people.
10. unto their tents] The Hebrew word (ōhel) here approaches in
meaning the corresponding Arabic word (ahl), which denotes
household or one’s own people, e.g. in the phrase ahlu ’linjil, “the
household of the Gospel,” i.e. “the Christians,” a phrase found in the
Koran. Compare x. 16, xxv. 22.

11‒22 (= 1 Kings ix. 1‒9).

The Night Vision in answer to Solomon’s Prayer.

¹¹Thus Solomon finished the house of the

Lord, and the king’s house: and all that came
into Solomon’s heart to make in the house of
the Lord, and in his own house, he
prosperously effected. ¹²And the Lord
appeared to Solomon by night, and said unto
 him, I have heard thy prayer, and have chosen
this place to myself for an house of sacrifice.
12. appeared ... by night] Compare i. 7.

an house of sacrifice] Compare ii. 6.

¹³If I shut up heaven that there be no rain, or if

I command the locust to devour the land, or if I
send pestilence among my people; ¹⁴if my
people, which are called by my name ¹, shall
humble themselves, and pray, and seek my
face, and turn from their wicked ways; then
will I hear from heaven, and will forgive their
sin, and will heal their land. ¹⁵Now mine eyes
shall be open, and mine ears attent, unto the
prayer that is made in this place.
¹ Hebrew upon whom my name is called.

13‒15. These verses have no parallel in 1 Kings ix. 1‒9, but are
closely modelled upon the language of Solomon’s prayer in vi. 26‒
28, 40.

13. to devour the land] LXX. to devour the trees; compare

Exodus x. 15; Joel i. 6, 7.

15. Now ... in this place] Compare vi. 40.

¹⁶For now have I chosen and hallowed this

house, that my name may be there for ever:
and mine eyes and mine heart shall be there