Poole on 1 Kings 8:22-30: Solomon's Dedicatory Prayer, Part 1

Verse 22:[1]  And Solomon stood before (2 Chron. 6:12, etc.) the altar of the LORD in the presence of all the congregation of Israel, and (Ex. 9:33; Ezra 9:5; Isa. 1:15) spread forth his hands toward heaven…

[He stood before the altar]  Of burnt-offerings (Lapide, Piscator), which was in the courtyard.  See 2 Chronicles 6:12, 13 (Piscator, thus Vatablus), having his face toward the Altar and Sanctuary (in which quarter were also the Priests and Levites); but the people were throughout the other three quarters of the East, South, and North (Lapide).

Solomon stood upon a scaffold set up for him in the court of the people, 2 Chronicles 6:13.  Before the altar of the Lord, with his face towards the altar of burnt-offerings.

[In the sight of the church of Israel, ‎נֶ֖גֶד כָּל־קְהַ֣ל יִשְׂרָאֵ֑ל]  Before the whole congregation, etc. (Junius and Tremellius), or, opposite to the whole congregation, etc. (Jonathan, Piscator).  ‎נֶגֶד, in front of, in the sight of, facing, in the place of לְנֶגֶד, in front of, before (Piscator).

In the presence of all the congregation of Israel, who stood round about the scaffold, in the same court with him.

[And he spread forth his hands, ‎וַיִּפְרֹשׂ כַּפָּיו]  Hebrew:  the hollows, or palms.[2]  It is the gesture of one praying (Piscator), even among the Heathen, Æneid 2, he lifted to the stars his palms freed from bonds.  Aristotle, On the Universe 7:  All men (says he), being about to pray, lift their hands to heaven (Sanchez).

Verse 23:[3]  And he said, (2 Mac. 2:8[4]) LORD God of Israel, (Ex. 15:11; 2 Sam. 7:22) there is no God like thee, in heaven above, or on earth beneath, (Deut. 7:9; Neh. 1:5; Dan. 9:4) who keepest covenant and mercy with thy servants that (Gen. 17:1; 1 Kings 3:6; 2 Kings 20:3) walk before thee with all their heart…

[Who keepest]  Hebrew:  who hast kept,[5] that is, hast fulfilled (Piscator).

Verse 24:[6]  Who hast kept with thy servant David my father that thou promisedst him:  thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day.

That thou promisedst him; that branch of thy promise concerning the building of this house by David’s son.

Verse 25:[7]  Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, (1 Kings 2:4; 2 Sam. 7:12, 16) There shall not fail thee a man in my sight (Heb. there shall not be cut off unto thee a man from my sight[8]) to sit on the throne of Israel; so that (Heb. only if[9]) thy children take heed to their way, that they walk before me as thou hast walked before me.

Keep with thy servant David my father that thou promisedst him; make good the other branch of thy promise, and do not lose the glory of thy faithfulness, which now thou hast got.

Verse 26:[10]  (2 Sam. 7:25) And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.

[Let thy words be confirmed]  Thy word, that is, promise, that thou wouldest dwell in the house built by me, 2 Samuel 7:13.  A double Synecdoche of the genus[11] (Piscator).

Verse 27:[12]  But (2 Chron. 2:6; Isa. 66:1; Jer. 23:24; Acts 7:49; 17:24) will God indeed dwell on the earth? behold, the heaven and (2 Cor. 12:2) heaven of heavens cannot contain thee; how much less this house that I have builded?

[Is it then to be thought, etc., ‎כִּ֚י הַֽאֻמְנָ֔ם יֵשֵׁ֥ב אֱלֹהִ֖ים עַל־הָאָ֑רֶץ]  Seeing that God has most certainly dwelt on the earth (Arabic, thus the Syriac).  Will God then indeed dwell (for will He truly [Montanus], is it so truly [Tigurinus], for will it be in reality [Junius and Tremellius], but indeed [Castalio]) (or does God dwell [Tigurinus]) on the earth? (Munster, Montanus); is it true that, etc. (Pagnine).  These words ought to be inverted [in this manner], הַֽאֻמְנָם כִּי.  Is it then to be thought, etc.? (Vatablus).  I translate it, nevertheless; a Particle serving for prolepsis and correction (Piscator).  Is it to be thought that God dwells on earth? (Strigelius).  For who will suppose, etc., that God will in truth choose to set His majesty among the sons of men, etc. (Strigelius).  It is the passion of one marveling, not the voice of one doubting, concerning the divine presence (Menochius).

Will God indeed dwell on the earth?  Reflecting upon God’s performance of his promise concerning the building of the temple, he breaks forth into admiration, Is it possible that the great, and high, and lofty God should stoop so low, as to take up his dwelling here amongst men?  O astonishing condescension!

[The heaven and the heavens of heavens (similarly Junius and Tremellius)]  I would prefer, Even indeed (or, and even) the heavens of heavens (Piscator), that is, the highest heaven (Piscator, Menochius), which is most capacious (Piscator).  Heaven here is the whole space that appears to us all the way to the lunar sphere; the heavens of heavens, the whole circuit of the firmament (Vatablus).  The superlative degree, which the Hebrews do not have, they express in this way:  Thus ‎עֶ֥בֶד עֲבָדִ֖ים, a servant of servants, that is, the meanest, Genesis 9:25. ‎הֲבֵ֤ל הֲבָלִים֙, vanity of vanities, that is, the vainest, Ecclesiastes 1:2, where the repetition also increases the emphasis.  So also the heavens of heavens here, that is, the highest heavens (Glassius’ “Grammar” 56).

The heaven; all this vast space of the visible heaven.  And heaven of heavens; the third and highest, and therefore the largest heaven, called the heaven of heavens here, as also Deuteronomy 10:14; Psalm 148:4, for its eminency and comprehensiveness.

[They are not able to grasp thee, ‎לֹ֣א יְכַלְכְּל֔וּךָ]  They do not contain thee (Pagnine), do not comprehend thee, as a place does a thing located there.  Septuagint:  οὐκ ἀρκέσουσίν σοι, that is, they will not suffice for thee.  The Hebrew word sometimes signifies to support (Piscator).

Cannot contain thee; for thy essence teacheth far beyond them, being omnipresent.

[How much less this house, etc.? ‎אַ֕ף כִּֽי־הַבַּ֥יִת הַזֶּ֖ה]  Also indeed, etc. (Montanus).  Also that, that is to say, It is therefore also certain, that this house, repeat ἀπὸ κοινοῦ, from what has already been said, will not contain thee (Piscator).  Still less (Castalio); how (Munster, Strigelius, similarly the Arabic); much less (Syriac); how much less (Pagnine, Tigurinus, Junius and Tremellius).  The Old [or Vulgate] version:  how much less, which approaches more nearly to the Hebraism.  That formula squares with the consequent affirmative, which is deduced from the antecedent affirmative, as in Deuteronomy 31:27, while I am yet alive, ye are rebels, etc., how much more after my death?  How much less, that is, will it contain thee (Piscator).  The Gentiles thought that God fills all things.  Thus Aratus:  …All the forums are full of Jove, the crossroads along with the villages, and all the ports along with the sea, etc.[13]  Virgil:  All things are full of Jove.[14]  Lucanus:  Does God have any seat, except the earth, and the sea, and the atmosphere, and heaven, and virtue?[15] (Grotius).

How much less this house that I have builded? this house therefore was not built as if it were proportionable to thy greatness, or could contain thee, but only that therein we might serve and glorify thee.

Verse 28:[16]  Yet 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 to day…

[Unto the prayer, etc., and unto his requests, ‎אֶל־תְּפִלַּ֧ת עַבְדְּךָ֛ וְאֶל־תְּחִנָּת֖וֹ [17]]  Unto the prayer of thy servant, and to his deprecation (Pagnine, Vatablus, Montanus, Jonathan, Junius and Tremellius), or, to his supplication (Syriac, Munster, Strigelius, Tigurinus); requests and supplication (Castalio).  Prayer is the general term; but supplication is made for things necessary, or for obtaining the remission of sins (Hebrews in Vatablus).

Yet have thou respect unto the prayer, etc.:  Though thou art not comprehended within this place, yet show thyself to be graciously present here, by accepting and granting my present requests here tendered unto thee.

[Hear the hymn, ‎לִשְׁמֹ֤עַ אֶל־הָֽרִנָּה֙ [18]]  By hearkening to (or, to hear [Montanus]; so that thou mightest hear [Munster, Tigurinus, Strigelius]; and hearken to [Arabic, Osiander]) the cry (Pagnine, similarly Junius and Tremellius), or prayer (Syriac, similarly the Arabic), or, praise (Vatablus, Strigelius), thanksgiving (Osiander), prayer which is made with a clear voice (Vatablus), vow/wish (Munster, Tigurinus); to the proclamation (Montanus).

Verse 29:[19]  That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, (Deut. 12:11) My name shall be there:  that thou mayest hearken unto the prayer which thy servant shall make (Dan. 6:10) toward this place (or, in this place[20]).

[That thine eyes may be open]  Of thy providence and favor (Menochius).  It is a Metaphor taken from men, who have their eyes open and smiling towards their friends; but their enemies, either they do not put up with the sight of them, or they look upon them without pity (Martyr).

That thine eyes may be open to behold, to wit, with an eye of favour and compassion.  So it is a synecdochical expression:[21]  compare Psalm 33:18; 34:15; Zechariah 12:4.

[My name shall be there]  That is, my glory shall be discerned there; I shall be honored there (Vatablus).

My name; my presence, and glory, and grace.  See above, 1 Kings 8:16.

[Which thy servant prays in that place (thus Munster, Pagnine, Tigurinus, Glassius), ‎אֲשֶׁ֣ר יִתְפַּלֵּ֣ל עַבְדְּךָ֔ אֶל־הַמָּק֖וֹם הַזֶּֽה׃]  The prepositions to and in are often used interchangeably.  Thus, in Genesis 49:29, bury me ‎אֶל־הַ֙מְּעָרָ֔ה, to the cave; that is, in the cave:  thus in 1 Samuel 10:22.[22]  Thus in the following verse, to the place, etc., and to the heavens; that is, in the place, etc., even in the heavens,[23] in the place of which in 2 Chronicles 6:21 is put מִן/from, from the place, etc., and from the heavens;[24] which is the same sense; for God hearkens from the heavens, and manifests His hearkening from the heavens (Glassius’ “Grammar” 524).  Others translate it otherwise:  אֶל־הַמָּק֖וֹם הַזֶּֽה׃, towards the face of this place (Jonathan), for that place (Syriac), for the preservation of this place (Arabic), to that place (Pagnine), in that direction of this place (Junius and Tremellius, Piscator), that is, turned hither, as if having regard to the promise of thy presence in this place.  See Daniel 6:10 (Piscator out of Junius on verse 30).

Towards this place; this temple, to which Solomon did now look, and, it may be, point; and towards which the godly Israelites directed their looks in their prayers.  See Daniel 6:10.

Verse 30:[25]  (2 Chron. 20:9; Neh. 1:6) And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place (or, in this place[26]):  and hear thou in heaven thy dwelling place:  and when thou hearest, forgive.

[In the place of thine abode in heaven (thus Munster, Tigurinus, Junius and Tremellius, similarly Montanus)]  ‎אֶל־מְק֤וֹם שִׁבְתְּךָ֙ אֶל־הַשָּׁמַ֔יִם, from the place of thy habitation, that is, from the heavens (Pagnine, similarly the Syriac, Jonathan).

Thy dwelling-place; which he adds, that the people might not idolize the temple, nor presume upon it, as if God were now fast tied to them, as having no other dwelling-place; and to direct them in all their addresses to God in his temple, to lift up their eyes above it, even to heaven, where God’s most true and most glorious dwelling-place is.

[Thou shalt be propitious]  Forgive (Junius and Tremellius), namely, their sins (Piscator).

And when thou hearest, forgive, to wit, the sins of thy people praying, and even of their prayers; which, if not pardoned, will certainly hinder the success of all their prayers, and the course of all thy blessings upon them.

[1] Hebrew:  ‎וַיַּעֲמֹ֣ד שְׁלֹמֹ֗ה לִפְנֵי֙ מִזְבַּ֣ח יְהוָ֔ה נֶ֖גֶד כָּל־קְהַ֣ל יִשְׂרָאֵ֑ל וַיִּפְרֹ֥שׂ כַּפָּ֖יו הַשָּׁמָֽיִם׃

[2] כַּף, hollow or palm, is related to the verbal root כָּפַף, to bend or curve.

[3] Hebrew: ‎וַיֹּאמַ֗ר יְהוָ֞ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ אֵין־כָּמ֣וֹךָ אֱלֹהִ֔ים בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּ֑חַת שֹׁמֵ֤ר הַבְּרִית֙ וְֽהַחֶ֔סֶד לַעֲבָדֶ֕יךָ הַהֹלְכִ֥ים לְפָנֶ֖יךָ בְּכָל־לִבָּֽם׃

[4] 2 Maccabees 2:8:  “Then shall the Lord shew them these things, and the glory of the Lord shall appear, and the cloud also, as it was shewed under Moses, and as when Solomon desired that the place might be honourably sanctified.”

[5] Hebrew:  ‎שֹׁמֵר.

[6] Hebrew:  ‎אֲשֶׁ֣ר שָׁמַ֗רְתָּ לְעַבְדְּךָ֙ דָּוִ֣ד אָבִ֔י אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתָּ ל֑וֹ וַתְּדַבֵּ֥ר בְּפִ֛יךָ וּבְיָדְךָ֥ מִלֵּ֖אתָ כַּיּ֥וֹם הַזֶּֽה׃

[7] Hebrew: ‎וְעַתָּ֞ה יְהוָ֣ה׀ אֱלֹהֵ֣י יִשְׂרָאֵ֗ל שְׁ֠מֹר לְעַבְדְּךָ֙ דָוִ֤ד אָבִי֙ אֵת֩ אֲשֶׁ֙ר דִּבַּ֤רְתָּ לּוֹ֙ לֵאמֹ֔ר לֹא־יִכָּרֵ֙ת לְךָ֥ אִישׁ֙ מִלְּפָנַ֔י יֹשֵׁ֖ב עַל־כִּסֵּ֣א יִשְׂרָאֵ֑ל רַ֠ק אִם־יִשְׁמְר֙וּ בָנֶ֤יךָ אֶת־דַּרְכָּם֙ לָלֶ֣כֶת לְפָנַ֔י כַּאֲשֶׁ֥ר הָלַ֖כְתָּ לְפָנָֽי׃

[8] Hebrew:  ‎לֹא־יִכָּרֵ֙ת לְךָ֥ אִישׁ֙ מִלְּפָנַ֔י.

[9] Hebrew:  ‎רַק אִם.

[10] Hebrew:  ‎וְעַתָּ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל יֵאָ֤מֶן נָא֙ דְּבָרֶיךָ֔ אֲשֶׁ֣ר דִּבַּ֔רְתָּ לְעַבְדְּךָ֖ דָּוִ֥ד אָבִֽי׃

[11] A synecdoche of the genus puts the genus for one member or species of that genus.  Here, word is put in place of the promise, and the promise is put in the place of one provision of the promise.

[12] Hebrew: ‎כִּ֚י הַֽאֻמְנָ֔ם יֵשֵׁ֥ב אֱלֹהִ֖ים עַל־הָאָ֑רֶץ הִ֠נֵּה הַשָּׁמַ֜יִם וּשְׁמֵ֤י הַשָּׁמַ֙יִם֙ לֹ֣א יְכַלְכְּל֔וּךָ אַ֕ף כִּֽי־הַבַּ֥יִת הַזֶּ֖ה אֲשֶׁ֥ר בָּנִֽיתִי׃

[13] Phænomena 2–4.  Aratus of Soli (c. 315–240 BC) was a Greek didactic poet from Soli in Cilicia; Phænomena is his only surviving work.  Aratus is quoted by Paul on Mars Hill in Acts 17:28.

[14] Eclogues 3:60.

[15] Pharsalia 9:578–580.

[16] Hebrew: ‎וּפָנִ֜יתָ אֶל־תְּפִלַּ֧ת עַבְדְּךָ֛ וְאֶל־תְּחִנָּת֖וֹ יְהוָ֣ה אֱלֹהָ֑י לִשְׁמֹ֤עַ אֶל־הָֽרִנָּה֙ וְאֶל־הַתְּפִלָּ֔ה אֲשֶׁ֧ר עַבְדְּךָ֛ מִתְפַּלֵּ֥ל לְפָנֶ֖יךָ הַיּֽוֹם׃

[17] תְּפִלָּה signifies prayer; תְּחִנּה, petition for favor.

[18] רִנָּה, ringing cry, is related to the verbal root רָנַן, to give a ringing cry.

[19] Hebrew:  ‎לִהְיוֹת֩ עֵינֶ֙ךָ פְתֻח֜וֹת אֶל־הַבַּ֤יִת הַזֶּה֙ לַ֣יְלָה וָי֔וֹם אֶל־הַ֙מָּק֔וֹם אֲשֶׁ֣ר אָמַ֔רְתָּ יִהְיֶ֥ה שְׁמִ֖י שָׁ֑ם לִשְׁמֹ֙עַ֙ אֶל־הַתְּפִלָּ֔ה אֲשֶׁ֣ר יִתְפַּלֵּ֣ל עַבְדְּךָ֔ אֶל־הַמָּק֖וֹם הַזֶּֽה׃

[20] Hebrew:  ‎אֶל־הַמָּק֖וֹם הַזֶּֽה׃.

[21] It is a synecdoche of a part (open eyes) for the whole (attention).

[22] 1 Samuel 10:22:  “Therefore they enquired of the Lord further, if the man should yet come thither.  And the Lord answered, Behold, he hath hid himself among the stuff (‎אֶל־הַכֵּלִים, to the stuff).”

[23] 1 Kings 8:30:  “And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place:  and hear thou in heaven thy dwelling place (‎אֶל־מְק֤וֹם שִׁבְתְּךָ֙ אֶל־הַשָּׁמַ֔יִם, in the place of thy dwelling, in the heavens):  and when thou hearest, forgive.”

[24] 2 Chronicles 6:21:  “Hearken therefore unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place:  hear thou from thy dwelling place, even from heaven (‎מִמְּק֤וֹם שִׁבְתְּךָ֙ מִן־הַשָּׁמַ֔יִם); and when thou hearest, forgive.”

[25] Hebrew: ‎וְשָׁ֙מַעְתָּ֜ אֶל־תְּחִנַּ֤ת עַבְדְּךָ֙ וְעַמְּךָ֣ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר יִֽתְפַּֽלְל֖וּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וְ֠אַתָּה תִּשְׁמַ֞ע אֶל־מְק֤וֹם שִׁבְתְּךָ֙ אֶל־הַשָּׁמַ֔יִם וְשָׁמַעְתָּ֖ וְסָלָֽחְתָּ׃

[26] Hebrew:  ‎אֶל־הַמָּק֣וֹם הַזֶּ֑ה.